Bhagavad Gita Third Chapter Summary

In Gita Chapter 3, Verses 1–2, Arjuna asks, "O Janardana! If You consider wisdom (knowledge) to be superior to action, then why are You misleading me? Please give me clear advice so that I may attain well-being. Your words seem contradictory. These two-sided (ambiguous) statements are putting me in a state of delusion."

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Description of Worship Contrary to Scriptures (Whimsical Conduct)

In Gita Chapter 3, Verses 3–8, the Lord says, "O Sinless one (Arjuna)! In this world, the wise consider knowledge to be superior, and the yogis consider the path of action (Karma Yoga). Yet, there is no one who can remain without performing action. Inactivity is impossible, and the goal cannot be achieved merely by renouncing actions."

The essence of Chapter 3, Verse 4 regarding "actionlessness" (Nishkarmata) is this: if a person needs to harvest an acre of ripe wheat, they must begin the act of cutting; only by completing the task will the work cease to exist. In this way, actionlessness is achieved only through the completion of the task. Similarly, only by starting the devotional actions according to the injunctions of the scriptures will the task of attaining God be completed. Only then will "actionlessness" be achieved, as no further task will remain.

If one does not perform devotional actions, this Trigun Maya (Rajgun-Brahma, Satgun-Vishnu, and Tamgun-Shiva) will forcibly engage the soul in other useless tasks. By nature, the three qualities arising from nature (Prakriti)—Raj-Brahma, Sat-Vishnu, and Tam-Shiva—compel the living being to act.

Under the influence of the qualities emanating from these three deities, a soul performs actions such as gambling, consuming intoxicants like alcohol, theft, looting, adultery, and committing sins for the sake of accumulating wealth, such as adulteration and fraud. Until a human (man or woman) takes refuge in a Complete Guru, they are like a boat without a boatman (Khewatiya), which is tossed about by gusts of wind, water currents, and the flow of the river. Such a boat eventually gets trapped in a whirlpool and is destroyed.

When a human comes under the refuge of a Complete Satguru, they become a boat with a boatman. The Satguru, acting as the boatman, does not let the soul-boat drift or wander aimlessly in the ocean of the world. With His skill, He guides it and safely delivers it to the other shore.

Those who have not found a Complete Guru, the self-willed devotees (Manmukhi seekers), forcibly restrain their sense organs and sit in one place for meditation; however, their minds remain dominated by the influence of the cognitive senses. Such people appear to be in a state of trance (Samadhi) out of hypocrisy and showmanship. They are pretenders. In truth, meditation is not achieved by merely renouncing action. One should continue to perform necessary duties while using knowledge to keep the mind and senses engaged in good deeds. It is superior to perform actions as prescribed in the scriptures. If you do not perform worldly duties, how will your livelihood (sustenance of the family) be maintained?

In Gita Chapter 3, Verse 9, it is stated that religious acts (Yagya) performed with a selfless motive and in accordance with the scriptures are beneficial. One who performs actions other than Yagya—such as religious rituals, the five great sacrifices, and chanting the divine Name—and instead indulges in gambling, alcohol, tobacco, meat-eating, watching films, slandering, or adultery, becomes bound by his karmas. Therefore, perform your dutiful actions as described in the scriptures for the sake of God.

Special Note: The aforementioned Gita Chapter 3, Verses 6 to 9, collectively prohibit Hatha Yoga (stubbornly sitting in a special posture in a secluded place and closing ears and eyes). Instead, they emphasize that performing spiritual practice according to the method described in the scriptures is superior. Every holy scripture describes a system of devotion where one chants the Name and performs Yagyas while simultaneously carrying out worldly duties.

Evidence:

• Holy Gita Chapter 8, Verse 13: It is stated that for the remembrance of me, Brahm, there is only one syllable, "OM" (ॐ). He who chants this until his final breath, even while performing his daily tasks, attains the "Param Gati" (supreme state) related to me.
• Chapter 8, Verse 7: It says, "Remember me at all times and fight as well." In this way, by obeying my command—performing spiritual practice while doing worldly work—you will attain me. Although the Gita Speaker describes his own "Param Gati" as "Ati Ashreshtha" (extremely inferior/useless) in Chapter 7, Verse 18, this is nonetheless the prescribed method for Brahm-sadhana.
• Chapter 8, Verses 8 to 10: The giver of the Gita's knowledge says that one should worship that Supreme God—the Param Akshar Brahm mentioned in Chapter 8, Verse 3. Further details of this Complete God are given in Chapter 8, Verses 8-10, Chapter 18, Verse 62, Chapter 15, Verses 1, 4, and 17. The protocol for Him is the same: a seeker who receives initiation from a Tattvadarshi Saint (Enlightened Saint), chants the Name while performing worldly duties, and eventually leaves the body, attains that Supreme Divine Being (Complete God).
  • The mention of a Tattvadarshi Saint is found in Gita Chapter 4, Verse 34.
  • The identity of a Tattvadarshi Saint is found in Gita Chapter 15, Verse 1.
  • The same evidence is provided in the Holy Yajurveda, Chapter 40, Mantras 10 and 13.

Essence of Yajurveda Chapter 40, Mantra 10:

The Brahm who spoke the Holy Vedas said that regarding the Complete God, some say He manifests as an incarnation (has a form/Aakaar), while others say He never takes birth as an incarnation (is formless/Nirakaar). The Tattva-gyan (True Knowledge) of that Complete God will only be explained by "Dheeranam" (Tattvadarshi Saints). Only they can reveal what the body of the Complete God is truly like and how He manifests. "Listen to the complete information about the Supreme God from Tattvadarshi Saints; even I, the Brahm who gives the knowledge of the Vedas, do not know it."

Nevertheless, while explaining his own method of worship in Chapter 40, Mantra 15, Brahm says: "Chant my mantra OM (ॐ) while working; remember me with special faith and recognize this remembrance as the primary duty of human life. By doing this, after death—i.e., upon leaving the body—you will attain the immortality (Supreme State) related to me." This refers to the subtle body gaining some strength and becoming "immortal" for a limited time, leading to heaven or the great heaven (Brahm-lok), before eventually returning to the cycle of birth and death.

Yagyas Provide Worldly Facilities, Not Salvation

In Gita Chapter 3, Verse 10, it is mentioned that Prajapati (the Lord of Creation/the Master of the Lineage) said at the beginning of the kalpa that all subjects should perform Yagya. This will grant you worldly enjoyments, but not liberation. Living proof of this is that Yagyas offer nothing beyond worldly pleasures and the attainment of heaven.

However, Yagyas are necessary. For example, after sowing a wheat seed in the ground, it requires water for irrigation and manure for nourishment. Similarly, after sowing the "Seed" of the Name-Mantra in the soul for devotion to God, it requires the "water and manure" of the five Yagyas (Dharm Yagya, Havan Yagya, Dhyaan Yagya, Pranaam Yagya, and Gyan Yagya).

A seeker who takes the Name from a Complete Guru, remains within the Guru's disciplinary boundaries, and practices the chanting of the Name (Abhyas Yoga) with an undivided mind until their final breath, eventually reaches their deity's realm (Isht Lok). Furthermore, as long as they remain in the world, they continue to receive increased worldly facilities as a result of their Yagyas. It is the Presiding Deity (Supreme God) established in those Yagyas who grants the desired fruits.

For evidence, see Gita Chapter 3, Verses 14–15.

In Chapter 3, Verse 11, it is stated that the deities, being nourished by the Yagya, will nourish you in return—meaning they will make you wealthy. In this way, maintain mutual cooperation.

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Gita Chapter 3, Verse 10

Translation: In the beginning of the kalpa, Prajapati (the Master of the Lineage), having created the subjects along with Yagya, said to them: "Through this religious act involving food (called Dharm Yagya, which includes organizing feasts/community kitchens or Bhandara), may you prosper (Prasavishyadhvam). May this Supreme God, the Presiding Deity established in the Yagya, be the provider of your desired enjoyments (Ishtakaamadhuk)."

Meaning: At the start of the age, the Supreme God gave the knowledge of Yagyas (religious rituals). He told the created subjects to perform Dharm Yagya (charity of food/Langar). Prosperity is attained through this Yagya—meaning wealth is obtained by doing charity. The adorable Presiding Deity in the Yagya provides the fruits desired by the mind. If you want wealth, perform charity; if you want salvation, follow the principle of "Bhaj Satnam" (Chant the True Name) to attain the benefits provided by the Complete God.

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Gita Chapter 3, Verse 11

Hindi Translation: Through Yagya, nourish the deities (who are like the branches of the world-tree), and may those deities (branches) nourish you—meaning the sapling will become a tree, and the branches will bear fruit. By nourishing each other in this way, you will attain supreme well-being.

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Special Note: The World-Tree Metaphor

To understand this knowledge, refer to the diagram of the "World-Tree" (Sansaar-roopi Paudha). This makes Gita Chapter 3, Verses 10–15 easy to grasp.

Gita Chapter 15, Verses 1–4 describes the world-tree as being "upside down."

• The Root (Mool): The Complete God (Param Akshar Brahm).
• The Trunk: Parabrahm (Akshar Purush).
• The Main Branch: Brahm (Kshar Purush).
• The Twigs/Smaller Branches: The three Gunas (Rajgun-Brahma, Satgun-Vishnu, Tamgun-Shiva).

A tree receives its nourishment only from the roots. If we plant a mango tree, we water the roots; the nourishment goes from the roots to the trunk, then to the main branch, then to the smaller branches, and finally, those branches bear fruit.

Similarly, by worshipping (watering) the Root (Param Akshar Brahm), the "nourishment" of संस्कार (Samskaras) passes through the Trunk (Parabrahm) to the Main Branch (Brahm), and finally to the three Branches (Brahma, Vishnu, and Shiva). Then, these three deities, acting as twigs, provide us with the fruits of our actions based on our stored Samskaras.

This is also evidenced in Gita Chapter 15, Verses 16–17: There are two Gods in this world—Kshar Purush (Brahm) and Akshar Purush (Parabrahm). Both these Gods and all beings in their realms are perishable. However, the Eternal Supreme Being (Paramatma) who enters the three worlds to sustain everyone is different from the two aforementioned Gods.

Those Who Do Not Perform Charity Are Thieves and Sinners

Hindi Translation of Gita Chapter 3, Verse 12: The deities, nourished through Yagyas (religious rituals), will undoubtedly continue to give you seekers your desired enjoyments—meaning comforts and materials—even without you asking for them.

Meaning: By irrigating the "Root" of the plant of devotion, we turn it into a tree. Its branches grow, and those branches bear fruit naturally. They provide fruit to the servant without being asked. Similarly, for one who performs scripture-based devotional acts by establishing the Complete God as the Root (the Adorable Deity), the three deities (Brahma, Vishnu, and Shiva) continue to provide the fruits of those actions without being asked. If a human does not perform charity from the wealth they have received according to their past deeds—meaning they do not "nourish" the deities or give charity by establishing the Supreme Master as the Adorable Deity, but instead consume it all themselves—then such a person is a thief of God. (3:12)

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Translation of Gita Chapter 3, Verse 13: As stated in Gita Chapter 3, Verse 12, the deities (Isht), strengthened by Yagya (religious rituals performed according to scriptural injunctions), provide you with worldly facilities based on your Karmaphala (fruits of actions). Those who do not then invest a portion of that back into Dharma—meaning those who do not perform Dharm Yagya (charity) and other rituals—are violators of the divine constitution; they are sinners and thieves.

Gita Chapter 3, Verse 13 describes that one should first offer food to the Adorable Deity (the Complete God) established in the Yagya, and then conduct the Bhandara (community feast). Such seekers will attain the benefits resulting from the Yagya.

The phrase "liberation from all sins" in this context implies that those who do not perform Yagya are called sinners, whereas those who perform Yagya according to the scriptural method avoid the sins that would have been incurred by not performing them. If someone does not perform charity or religious rituals, they are labeled a thief.

Whether daily or during a Satsang (spiritual congregation), when food (Prasad) is prepared, a portion should first be set aside and offered to the Complete God. Afterward, the remaining food should be distributed as Bhandara. By consuming the remnants of the food offered to the Lord (the Prasad), some of the consumer's sins are destroyed. In this way, by obtaining initiation from a Complete Saint and performing all devotional acts as directed by Him, a seeker becomes fully liberated. (3:13)

"Kaal Brahm has a Creator, and the Supreme God is established in Yagyas"

Translation of Gita Chapter 3, Verses 14–19:

• Verse 14: Living beings are produced from food. Food is produced from rain. Rain comes from Yagya (religious rituals). Yagya is successful through actions performed in accordance with the scriptures. (3:14)
• Verse 15: Know that actions originate from Brahm (Kaal Brahm). When souls left Satlok and came to the world of Kaal, they obtained all things by performing actions. In Satlok, all things are obtained without labor (actionless state); there, the soul attains Naishkarmya (liberation from action). Furthermore, know that the origin of Brahm (Kaal Brahm) is from the Imperishable God (Param Akshar Purush). This proves that the all-pervading Param Akshar Brahm is always established in Yagyas—meaning He is the adorable Deity to be worshipped in religious rituals. (3:15)
• Verse 16: O son of Pritha (Partha)! He who does not follow the cycle of the prescribed system in this world of Kaal Brahm—meaning he who does not perform devotional acts according to the scriptures—that person is a sinner who delights in the pleasures of the senses and lives his life in vain. (3:16)
• Verse 17: However, the human who follows the divine constitution with a true heart and is satisfied with their scripture-based actions, finding contentment in them, has no further selfish purpose for performing actions to attain worldly objects. (3:17)
• Verse 18: For such a great soul, there remains no purpose in performing useless sinful acts, nor is there any loss in not performing rituals for worldly gain. A person acquainted with Tattva-gyan (True Knowledge) never commits bad deeds, yet cannot remain without performing auspicious and scriptural spiritual practice. He works only for the ultimate good and maintains no relationships based solely on self-interest. He is a well-wisher to all. (3:18)
• Verse 19: Therefore, you and other seekers should constantly perform your scriptural duties well, without attachment. By performing scriptural devotion and detaching from the world of Kaal, a seeker attains the Param Purush—the "Other" Being/God who is beyond the giver of the Gita's knowledge. (3:19)

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Analysis and Critical Review

In the original text of Gita Chapter 3, Verse 19, it is written that a seeker attains "Param Aapnoti Purushah" (attains the other/Supreme God).

• The Translation Error: Many translators have interpreted the word "Param" as "Supreme" or "God." However, in the very same chapter (Verses 42–43), these same translators define "Param" as "Para" (beyond/other).
• Linguistic Context: In Hindi, "Par" or "Param" often signifies "the other" or "the one beyond" (e.g., Dada is Grandfather, Pardada is Great-Grandfather; Brahm is the first, Parbrahm is the other/next Brahm).
• Consistency: In Gita Chapter 8, Verse 20, they translate "Parah" as "beyond," yet in Verse 22, they translate it as "Supreme." The original text of 8:22 clearly states:
  • Purushah sah parah partha bhaktya labhyah tu ananyaya... Accurate Translation: "O Partha! That Other God (Sah Parah Purushah) is attainable only through unswerving devotion. All beings are under Him, and the entire world is pervaded by Him (the All-pervading God)." This God is *distinct from the one speaking the Gita.

The Translator's Critique: Other translators have lowered the dignity of the Gita by misinterpreting these terms to suggest that Shri Krishna (Vishnu) is the ultimate Master of all, which is a significant error. Wherever the Gita uses indicative or brief language to show that the Complete God is different from the Gita Speaker, those translators have provided incorrect meanings.

In verses where the "Other Complete God" is explicitly mentioned, they were forced to write it, but they still do not know who that God is. Examples include:

• Chapter 8: Verses 3, 8–10, 20–22
• Chapter 4: Verses 31–32
• Chapter 18: Verses 46, 61–62, 66

For instance, in Chapter 17, Verse 23, they correctly define "Brahmanah" as the "Complete God," but in Chapter 4, Verse 32, they wrongly translate the same word as "Vedas." Similarly, in Chapter 3, Verse 35, they translate "Par Dharm" as "another's religion." Therefore, in Verse 19, it is only logical and linguistically accurate to translate "Param" as the Other/Second Purush (God). Even ISKCON translators have used "Parbrahm" here, which inherently confirms that a God other than the speaker is being described. The truth cannot be hidden: the seeker attains the Purush beyond the Gita Speaker.

Gita Chapter 3, Verses 14–15 state that all beings are produced from food. Food comes from rain, rain comes from Yagya (religious rituals), Yagya originates from auspicious actions, and actions originated from Brahm (Kaal). Furthermore, Brahm (Kaal) originated from the Imperishable God. That same all-pervading Imperishable God is always established in Yagyas—meaning the benefits derived from Yagyas are also granted by Him (Satpurush). Therefore, the complete benefit of Yagyas is proven to come from the Supreme God. These two verses clarify that Kaal Brahm was created by the Imperishable God. That same all-pervading God is adorable through Yagyas and provides the fruits.

The term "Sarvaga-tam Brahm" refers to the All-Pervading God (Vasudev). For comparison:

• Kaal Brahm is pervasive only within 21 universes.
• Parabrahm is pervasive only within 7 quadrillion (Sankh) universes.
• Purna Brahm (Satpurush) is pervasive across infinite universes, including those of Brahm and Parabrahm. Therefore, the truly All-Pervading God is "Purna Brahm," the Master of the Lineage and the Supreme Power.

Hierarchy of Divinity:

• Ish = Kshar Purush = Brahm (Pervasive in 21 universes).
• Ishwar = Akshar Purush = Parabrahm (Pervasive in 7 quadrillion universes).
• Parameshwar = Param Akshar Purush = Purna Brahm (Satpurush), who is pervasive across infinite crores of universes (All-Pervading).

Consider this analogy: A Minister is pervasive within his department; a Chief Minister is pervasive within his State; a Prime Minister is pervasive across all states of the Nation; and a President is also pervasive across the entire Nation. Every lord has power, but the ultimate authority (fully empowered) lies with the Prime Minister and President.

Similarly, the three sons of Brahm (Ish/Kaal)—Brahma, Vishnu, and Shiva—are departmental ministers (lords) of a single province (one universe). Brahma is the head of the department that produces beings, but he is not the master of all. Vishnu is the head of the maintenance department, but not the master of all. Shiva is the head of the destruction department, but not the master of all. Brahm (Kaal) is the master of only 21 universes, and Akshar Purush (Parabrahm) is the master of 7 quadrillion universes.

The Purna Brahm (Satpurush) is the Master of infinite crore universes, including the three realms (Heaven, Earth, Netherworld) of Brahma-Vishnu-Shiva, the 21 universes of Brahm, and the 7 quadrillion universes of Parabrahm. He is the Master of the Lineage, the All-Pervading God (Satpurush), who grants the fruits of all spiritual practices. Just as the roots (Mool) of a tree sustain the entire tree:

Kabir, Akshar Purush ek ped hai, Niranjan vaaki daar | Teeno deva saakha hain, paat roop sansaar ||1||

Kabir, ekai saadhe sab sadhai, sab saadhe sab jaay | Maali seechain mool koon, phoolai phalai aghay ||2||

Kabir, hum hi Alakh Allah hain, mool roop Kartaar | Anant koti brahmand ka, main hi srijanhaar ||3||

Purport: The evidence found in Gita Chapter 15, Verses 1–4 has been explained in full detail by Lord Kabir: "I (Param Akshar Purush) am the Root of the world-tree. I am the Creator of all universes. Being the Root, I nourish everyone. Know Akshar Purush to be the Trunk of the world-tree, Kshar Purush to be one of the Thick Branches, and the three deities (Brahma, Vishnu, and Shiva) to be the three twigs on that branch. Know the living beings and humans of the world to be the leaves on those twigs." By watering the root, the entire tree flourishes. If you plant the twigs in the ground and water them, the plant will perish. Therefore, by worshipping one Supreme God as the Adorable Deity, the plant of devotion flourishes, and all benefits are obtained.

In Gita Chapter 3, Verse 16, it is written that he who does not perform Yagya is living a life in vain. One who does not follow the established spiritual rules in this world (meditation, Yagya, charity, compassion) and lives only for sensory pleasure is a sinful soul who has come into the world for nothing.

Saint Garibdas Ji Maharaj says:

Jin putra nahin yagya kari, pind pradhan paraan | Nahak jag mein avatare, jinse neeka shwaan ||

Purport: A son who has not performed religious rituals according to the scriptures, but instead performed man-made rituals like Pind-daan and Shraadh (ancestral rites), is worse than a dog. A father's soul is pleased by a religiously devoted son. During the lifetime of the mother or father, a son should perform virtuous deeds with the permission of the Guru; otherwise, even an animal is better than such a son.

Performing Yagyas Without Initiation Does Not Grant Salvation

The essence of Gita Chapter 3, Verses 9 to 16 is that performing Yagyas (religious rituals) only provides worldly facilities; it does not grant liberation (Mukti). However, Yagyas are helpful in the journey toward salvation. Yagyas performed without taking initiation (Naam Diksha) provide only material comforts. It is also proven that all these facilities are ultimately provided by the Purna Brahm Satpurush (the Root), who is Himself Kabir Saheb (KavirDev).

Apart from me (this servant, Rampal Das), all other translators of the Shrimad Bhagavad Gita have translated the word "Brahm" as both "Vedas" and "God" in different chapters. This is proof of their lack of complete knowledge. "Brahm" means God, not the Vedas. For example, consider a King to be "Brahm" and the constitution created by him to be the "Vedas." If an ignorant person translates the word "King" as "Constitution" instead of "Ruler," it is incorrect. Therefore, Brahm means God.

Just as officers in a Deputy Commissioner's office, while discussing among themselves, repeatedly use the word "Saheb" instead of saying "Deputy Commissioner Saheb," or when conveying an order, they say, "Saheb has said to prepare such-and-such document." For them, the identity of "Saheb" is already well-known. Similarly, within the twenty-one universes of Kaal Brahm (Jyoti Niranjan), this Kshar Purush is known as "Saheb" or "Brahm." Due to this established identity, it is written in the aforementioned verses that Brahm originated from the Imperishable God (the All-Pervading Complete God). That same Sarvagatām Brahm (All-Pervading God) is established and adorable in Yagyas.

• Purport of Gita Chapter 3, Verses 17–18: A person who meditates on the soul-element does not require other external Yagyas, because meditation itself is a Yagya. Usually, one who enters the Vanaprastha stage (forest-dweller) meditates more, such as Sage Shringi. Such a person remains in meditation and cannot perform other rituals. However, after attaining Tattva-gyan (True Knowledge), a seeker neither performs worship contrary to scriptures (whimsical conduct) nor does he perform it out of selfishness. His objective is no longer to accumulate wealth through self-interest. Therefore, it is said that "no duty remains"—meaning he stays continuously absorbed in the remembrance of the Lord.

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Charity Done Without Selfish Desire is Fully Beneficial

Gita Chapter 3, Verse 20 provides evidence of this principle:

Bin iccha jo det hai, so daan kahaavai | Phal baachain nahin taaska, so amraapur jaavai ||

Word Meaning: Charity performed by a devotee who treats it as a religious duty—without any desire for the fulfillment of a worldly wish—is considered true charity. Such a person, after taking initiation from a Complete Guru, goes to the Eternal Abode (Amaraapur/Shashwat Sthan)—meaning they attain salvation.

King Janak also used to perform Yagyas, but not for the fulfillment of worldly desires. A Yagya performed by understanding it as a human duty assists in the attainment of God and also provides the fruits of the ritual.

The Difference Between Speech and Action

(These verses further clarify that the knowledge of the Gita was spoken by Kaal Brahm after entering the body of Shri Krishna.)

In Gita Chapter 3, Verses 21 to 24, it is said: "O Arjuna! Wise saints and sages should perform good deeds in accordance with the scriptures, as the rest of society follows their lead. While I have no necessity to perform any action in the three worlds—because I can obtain all facilities of the three worlds without effort—I still engage in good deeds so that other beings follow my example. Otherwise, I would prove to be the destroyer of society and the cause of Varnashankarta (intermixture of castes/social chaos)."

Points to Consider: If society were to follow the personal character and conduct of Shri Krishna, it would lead to anarchy and obscenity. For example:

• Engaging in amorous play (Kaam-kreeda) with the maiden Radha and sensory pleasures with the maiden Kubja.
• Stealing the clothes of the Gopis while they were bathing and forcing them to come out of the water naked. When the Gopis tried to cover themselves with their hands, Shri Krishna told them that they would only get their clothes if they raised both hands. They were forced to stand completely naked before him. (For more details, read Shri Madbhagwat Sudha Sagar).
• Forcibly abducting Rukmani; and when her brother Rukmi chased them to protect his sister's honor, Shri Krishna tied him to the chariot and dragged him.
• Emphasizing to Arjuna the loss incurred by not following Kshatriya Dharma (the duty of a warrior), yet himself fleeing from the battlefield when facing King Kalyavan (earning the name Ranchhod), which is conduct contrary to a warrior's duty.
• Forcing Yudhishthira to tell a lie regarding the death of Ashwatthama (Dronacharya’s son).

This massive difference between the speech (the Gita) and the actions (Krishna's life) proves that Lord Krishna did not speak the Shrimad Bhagavad Gita. The speaker of the Gita says that if he does not act thoughtfully, he would be the cause of social ruin. Yet, his life's actions contradict these words. The Holy Gita was spoken by Kaal (Brahm), who entered Shri Krishna's body to achieve his own ends (to cause a war and the slaughter of millions). Kaal (Brahm) says in Gita Chapter 11, Verse 48 that he will not grant a vision (Darshan) to anyone through any spiritual practice. His tasks are performed through a hidden (formless) power. In Gita Chapter 7, Verses 24–25, he clearly states, "I remain hidden by my Yogmaya. This is my firm and Anuttam (inferior/bad) rule—I never manifest before anyone." If Shri Krishna were speaking the Gita, he would not have said this, as he was physically present before everyone.

This confirms that the knowledge of the Gita was delivered by Kaal Brahm using Shri Krishna's body as a medium.

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Translation of Gita Chapter 3, Verses 21–25:

• Verse 21: Whatever action a superior man performs, other men follow. Whatever standard he sets before the public, the community of people in that field begins to act accordingly. (3:21)
• Verse 22: O Partha (Arjuna)! There is no duty for me in the three worlds, nor is there anything unattainable that needs to be attained. Yet, I (the Speaker of the Gita) remain engaged in action. (3:22)
• Verse 23: Because, O Partha, if I should not, at any time, engage in action with great care, a great loss would occur, for men follow my path in every way. (3:23)
• Verse 24: If I did not perform auspicious actions carefully, all these men would be ruined, and I (the Speaker of the Gita) would be the cause of chaos (Sankarta). I would become the destroyer of all subjects in this world. (3:24)
• Verse 25: O Bharat (Arjuna)! Just as ignorant people perform actions with deep attachment and firm resolve, a detached wise person should act with the same firmness for the sake of the common good—propagating good deeds and setting a standard through his own conduct to create followers. Just as an ignorant person does a wrong thing with full dedication and does not look back, a philanthropist should similarly dedicate himself to the ultimate good. (3:25)

Educated Persons Should Perform Devotional Practice According to Scriptures

Purport of Gita Chapter 3, Verses 25 to 29: In the Holy Yajurveda Chapter 40, Mantra 13, the giver of Vedic knowledge (Brahm) states that a person who has knowledge of alphabets is called "learned" (Vidwan), and one who does not is called "unlearned." However, true understanding of who is actually learned is only provided by a Tattvadarshi Saint (Enlightened Saint). Supreme God Kabir Dev Ji, in His nectar-speech (Kabir-vani), defined a learned person as one who possesses Tattva-gyan (True Spiritual Knowledge). Merely knowing a language does not make one learned; for instance, a scholar of Sanskrit who does not know Punjabi is "unlearned" in that language.

Based on this, we must understand the knowledge of Gita Chapter 3, Verses 25 to 29:

• Verse 25: It states that just as an unlearned (uneducated) person performs their devotional duties with firm attachment, a learned (educated) person, even if they wish to gather many followers, should act in the same way (i.e., by obtaining scripture-based practice from a Tattvadarshi Saint). By doing so, they will not incur sin.
• Verse 26: The essence is that an educated person should not create doubt in the mind of an uneducated person who is performing scripture-based worship obtained from a Tattvadarshi Saint. Instead, the educated person should also adopt scriptural worship and encourage others.
  • Example: Supreme God Kabir (Bandi Chhor Ji) appeared in Kashi in a weaver family to play the role of a Tattvadarshi Saint. People considered Him uneducated (Avidwan), yet He is the Scholar of scholars and the God of gods. He provided scriptural worship to other uneducated people. Meanwhile, the alphabet-learned priests (Brahmins) would confuse those simple-hearted people, saying, "This weaver is uneducated; what does He know of the deep secrets of the scriptures? Your worship is useless." Those poor souls would get distracted, lose their way, and waste their lives. Verse 26 warns that if a learned person wants to gather disciples, they must first practice scriptural worship themselves and lead others to do the same.

Purport of Verses 27 to 29: Until a soul takes refuge in a Complete Saint, they only receive the fruits of their previous Samskaras (stored deeds). These fruits are distributed by the three gods (Rajgun-Brahma, Satgun-Vishnu, and Tamgun-Shiva), who are born from Prakriti (Durga). An educated person unfamiliar with Tattva-gyan is called a "fool" (Moodh) because, out of ego, they consider themselves the "doer" of actions. Even after seeing the truth in the scriptures explained by a Tattvadarshi, they do not abandon their stubborn ego. Conversely, a Tattvadarshi Saint, knowing the power of every deity through Tattva-gyan, does not become attached to worship that is contrary to the gods or scriptures.

The "learned" (educated) who are ignorant of Tattva-gyan remain attached to the three gods due to their nature. They should not distract the simple-hearted uneducated people who follow the truth. Verse 35 warns these simple seekers: "Do not accept another's worship that is contrary to scriptures and devoid of merit, no matter how grand or attractive it seems. Stick to your scripture-based worship until your last breath." Adopting someone else's unscriptural worship creates fear and harm, leading simple-minded people to abandon real devotion for meritless rituals.

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Performing Devotion as a Duty

Gita Chapter 3, Verse 30: Arjuna, now depending on me through the Yoga of Knowledge—meaning renouncing the fruits of all religious actions unto me—fight without desire, without possessiveness, and without grieving over the potential pain of battle.

Summary of Gita Chapter 3, Verses 31–32: Those who follow my aforementioned "Mat" (view/advice) are saved from bad deeds. Those who do not are ignorant fools. They are attached to knowledge that is contrary to all scriptures, which is harmful. Their downfall is certain.

The "Mat" (Advice): Do not worship ghosts, spirits, or ancestors; worship only the Supreme God. Perform Yagya and chant the name OM selflessly as a human duty, according to the scriptures, after finding a Complete Guru. Educated people should not confuse uneducated seekers who are practicing correctly.

Gita Chapter 3, Verses 33–34: Educated people who lack Tattva-gyan are of a "foolish" nature; they do not accept the truth even when seeing it with their own eyes. Their followers, too, stick to these clever (educated) gurus out of habit and refuse to accept the truth. It is extremely difficult to convince them even with stubborn persistence.

Saint Garibdas Ji Maharaj (receiving knowledge from Lord Kabir) says:

Garib chatur praani chor hain, moodh mugadh hain thoth | Santon ke nahin kaam ke inko de gal jhot ||

Purport: Those who hear Tattva-gyan and see it in the holy books but still refuse the path of true devotion due to pride are "thieves of God." Their followers, who see the truth but won't leave their clever gurus, are fools. Such people are of no use to Saints. They lack auspicious deeds, and true worship is not in their destiny. Tattvadarshi Saints should not waste time in deep discussions with them.

Kabir Ji says:

Kabir, moorkh ke samjhaavaten, gyan gaanthi ka jaay | Koyla na ujla, chahe sau man saabun laay ||

Purport: Do not lose your Tattva-gyan by trying to explain it to a fool; clever people will hear your knowledge and then use it to deceive others as "speakers," while the fool will never believe. Just as coal is black to the core and will never turn white even if you wash it with a hundred mounds (4,000 kg) of soap, a foolish person will never understand Tattva-gyan.

In Gita Chapter 3, Verses 33–34, it is also stated that one should not engage in attachment (Raag) or aversion (Dvesh). Yet, Lord Krishna himself, out of attachment to the Pandavas during the Mahabharata war, made Yudhishthira tell a lie regarding Ashwatthama (the son of Dronacharya). He also had Barbarika (also known as Shyam Ji) beheaded, fearing that Barbarika might defeat the Pandavas. Barbarika was a powerful warrior and archer who had pierced every leaf of a peepal tree with a single arrow and had vowed to fight on the side of whichever army appeared to be losing. The entity (Kaal) who had entered Krishna intended to make the Pandavas victorious.

On another occasion, Bhasmagiri (Bhasmasura), having bound Lord Shiva by a vow, obtained the "Bhasma Kanda" (the power to turn anyone to ash) and intended to kill Shiva himself. Driven by the evil desire to make Parvati his wife, he chased Shiva. Out of attachment to Shiva, Lord Vishnu took the form of Parvati and tricked Bhasmagiri into performing a "Gandhath" dance, causing him to turn himself into ash. As Saint Garibdas Ji said: "Garib, Shiva Shankar ke raag mein, bahe Krishna Murari" (In attachment to Shiva Shankar, Krishna Murari flowed/acted). Even the gods could not escape attachment and aversion, as attachment to the Pandavas naturally implied aversion toward the Kauravas, and attachment to Shiva implied aversion toward Bhasmagiri. How then can an ordinary being (Arjuna) escape attachment and aversion? War cannot happen without aversion. This proves that while Kaal Bhagwan (Brahm) provided the correct spiritual knowledge in the Gita, he filled the soul with vices (lust, anger, attachment, greed, ego, Raag-Dvesh, and the five senses), making even the incarnations of God helpless under their influence, unable to escape the trap of Kaal. Kaal remains in constant fear that the souls might escape his trap. Therefore, after hearing the Tattva-gyan, take refuge in a Complete Saint and worship the Supreme God; only then will attachment and aversion vanish.

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Your Scripture-Based Practice is Better Than the Showy, Inferior Practices of Others

Purport of Gita Chapter 3, Verse 35: In Gita Chapter 3, Verse 35, it is stated that the incorrect practices (Guna-rahit) of others, which are not according to the scriptures, should not be accepted—no matter how attractive they appear or how much those ignorant people try to frighten you. One must remain firmly committed to the teachings given by their Guru, which align with the scriptures. One should not waver. Perform your true worship until your final breath; even dying while following your true spiritual path is better. For an example, read this true story:

The Story of a Suffering Family

Example: Bhakt Ramesh Jain, son of Shri Omprakash Jain, resides in Shanti Nagar, Patiala Chowk, Jind (Haryana). His wife’s name is Bhaktmati Kamlesh, and they have four children—two girls and two younger twin boys (Sunil and Anil). The burden of past karmic debts (Karm-dand) on this family was so severe that hearing it makes one’s heart tremble.

Bhakt Ramesh Jain owns a paint shop at Patiala Chowk, Jind. His wife, Kamlesh, had suffered from severe asthma for many years. Their second daughter, who was 8 years old at the time, had suffered from seizures since childhood. They had sought treatment from doctors and hospitals everywhere, but found no relief. Alongside their traditional Jain religious practices, they sought help from various other saints, local sorcerers (Sevdas), and those who perform exorcisms or traditional healing (Jhara). They performed every kind of worship: deities, ancestors, Guga Peer, Hanuman, Rama-Krishna, idol worship in temples, and observed Shraadh (ancestral rites).

Both boys (Sunil and Anil) had been sickly since birth. At the time this family came to the refuge of Kabir Sahib through this servant (Sant Rampal Das) in January 1995, the twins were 5 years old. Bhakt Ramesh and Sister Kamlesh shared that they had spent nearly three lakh rupees on the boys' medicine alone, while the expenses for Kamlesh and their daughter’s illnesses were separate. How could an ordinary shopkeeper bear such costs? Whatever money was saved went into medical treatments. They had fallen deep into debt.

Then, they heard a Satsang (spiritual discourse) about suffering souls who were cured after coming to the refuge of Lord Kabir Sahib and performing the true worship of the Supreme God (Satpurush Kabir Sahib). They heard firsthand accounts of people who had renounced all other forms of worship (up to the level of Kaal) and became happy. This gave them faith that they had finally found the right destination (the True Path), and they took initiation (Naam) in January 1995. They began worshipping Purna Brahm Kabir Sahib with a true heart and started the scripture-based spiritual practice as directed by the Guru.

Within a few days, Sister Kamlesh’s asthma vanished, the daughter’s seizures stopped, and both boys became completely healthy. They finally breathed a sigh of relief.

However, about nine months later, the day for the worship of Guga Peer arrived. That day, Kamlesh’s neighbor came and asked, "Kamlesh, aren't you going to worship Guga Peer?" Sister Kamlesh replied, "We have taken refuge (the Naam Mantra) of Kabir Sahib, and our Guru Ji has forbidden the worship of other deities and fasts that are contrary to the scriptures."

Hearing this, the neighbor said, "O Sister! One should never abandon their old traditions. I have also taken initiation from a certain saint, but I perform all the traditional worships. One of our relatives stopped worshipping Guga Peer; he had only one son, and the boy died. Now, you decide for yourself."

Terrified by this, Bhaktmati Kamlesh performed the worship of Guga Peer. The very next day, the daughter had a seizure, both boys were admitted to the Civil Hospital (Jind), and Kamlesh’s asthma returned.

Kabir Sahib says:

Kabir, sau varsh to guru ki pooja, ek din aan-upaasi | Vo apraadhi aatma, pade kaal ki phaansi ||

Meaning: If a seeker who has been performing scripture-based worship in the refuge of a True Guru for a hundred years performs Aan-Upasana (worship of other gods contrary to scriptures) even for a single day, their Naam (initiation) is nullified. That soul becomes an offender and has to suffer numerous miseries in the realm of Kaal. God does not help such a person.

The entire family of Bhakt Ramesh came back to me (Sant Rampal Das). They begged for forgiveness for their mistake. They were given the initiation (Naam) again. Since then, the entire family has been perfectly healthy. They do not perform any Aan-Upasana. They have sold their old house, built a new bungalow (Kothi), and are now debt-free. Today (January 2, 2012), more than sixteen years have passed. They tell everyone, "No one was as miserable as us. Just as Kabir Sahib heard our prayers, may He hear the prayers of all souls. May everyone take initiation from Gurudev Ji (Rampal Das Maharaj) to bless their lives and escape the trap of Kaal."

Pride and Praise are the Enemies of Knowledge

Reflect: The essence of Gita Chapter 3, Verses 33–34 is that all living beings are under the control of nature (Prakriti/Maya). They perform actions according to their inherent temperaments. Even the learned act according to their habits; so, what can stubbornness achieve?

Summary: Ignorant people do not abandon their incorrect worship no matter how much they are urged, or even when shown evidence from the holy scriptures. Similarly, learned and educated men, driven by pride and the desire for money or more disciples, do not abandon falsehood to follow the truth. Both (the learned and the ignorant) are moving according to their nature. Therefore, the path of devotion has taken a wrong direction. It is futile to try and explain things to both of them.

Garib, chaatur praani chor hain, moodh mugadh hain thoth | Santon ke nahin kaam ke, inko de gal jhot ||

Purport: Saint Garibdas Ji explains that gurus who lack Tattva-gyan (True Knowledge) fail to understand the scriptures correctly and instead spread spiritual knowledge and methods of worship that are contrary to them. Their followers remain stuck in the knowledge and practices provided by these ignorant gurus.

A Tattvadarshi Saint requests these ignorant gurus to stop following their self-willed whims (Manmaana Aachran) which contradict the scriptures. He shows them evidence from the holy books. Yet, even after seeing the evidence with their own eyes, the ignorant gurus do not accept the truth. Out of fear of being insulted or losing status, they mislead their followers, saying, "This Saint is lying; do not listen to him."

When the Tattvadarshi Saint proves their method of worship wrong by showing scriptural evidence to the followers, those foolish, blind devotees insist, "The spiritual practice our Guru Ji tells us is the truth." Regarding such people, Saint Garibdas Ji says that these fake saints are "clever" (Chatur)—meaning they are masters of manipulation. To keep their "shops" running, they refuse to accept the truth even when it's right in front of them, and they label their obviously false practices as true. They do not truly desire God; they are clever people greedy for fame and money, and their followers are infatuated with them.

They are "Thoth Moodh"—meaning they are absolute fools. Such individuals are of no use to Tattvadarshi Saints. Trying to explain things to both this type of guru and disciple is a waste of time. "Tie their necks together" (Gal Jhot)—meaning let them stay stuck to each other.

Note on the term "Gal Jhot": This refers to the practice where traders used to buy male buffalo calves (Kaatade) from villages to sell to butchers. In those days, traders traveled on foot. To keep the animals (calves or barren buffaloes) from running away and bothering the owner, they would tie their necks together with a rope. Similarly, such gurus and disciples are heading toward the "Butcher Kaal." If they stay tied together like this, they won't interfere with the work of the Tattvadarshi Saints; therefore, it is better not to engage with them too much.

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Critique of Common Translations

Discussion: Except for me (Rampal Das), all other translators have misinterpreted Gita Chapter 3, Verse 35 as follows:

"One's own duty (Dharma), though devoid of merit, is superior to another's duty well-performed. Death in one's own duty is beneficial; another's duty is fraught with fear."

Reflect: If this translation were correct, what was the need for the knowledge of the eighteen chapters of the Gita? Then everyone should just keep doing whatever worship they are already doing.

In Gita Chapter 7, Verses 12–15 and 20–23, it is said that those whose knowledge has been stolen by the influence of the three qualities (Brahma, Vishnu, Shiva)—meaning those who are firm in the worship of these deities and won't listen to anyone else—are of a demoniac nature, the lowest among men, fools who perform tainted actions and do not worship me. I have given some power to the deities those ignorant people worship, but the fruit of that worship is temporary and ends quickly.

Furthermore, what would be the need for the knowledge in Gita Chapter 16, Verses 23–24, which states that those who abandon scriptural injunctions and act according to their own whims attain neither happiness, nor perfection (Siddhi), nor salvation—meaning their practice is useless? Gita Chapter 16, Verse 24 explicitly says: "Therefore, for you, Arjuna, the scriptures are the only authority in determining what is duty (spiritual acts to be done) and what is not duty (acts not to be done)." I request the readers to consider the true meaning of Gita Chapter 3, Verse 35 provided earlier (which emphasizes staying true to scriptural worship regardless of external pressure) as the correct one.

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The Root Cause of Sin

Purport of Chapter 3, Verses 36–43: In Verse 36, Arjuna asks: "O Lord! Driven by what does a man commit sin, even against his own will, as if compelled by force?"

The Giver of the Gita answers in Verses 37 to 43 that man becomes ignorant when inspired by the influence of the three Gunas (Rajgun-Brahma, Satgun-Vishnu, and Tamgun-Shiva). He then commits sinful acts under the sway of lust (Kaam), anger (Krodh), attachment (Moh), greed (Lobh), and ego (Ahankar). The mind (Man) is the chief of the senses and the one that causes all these sins. Kill this enemy in the form of the mind using Tattva-gyan (True Knowledge).

No Salvation from Fake Names

A well-educated, civilized gentleman visited me. He was a high-ranking official who had taken initiation from a certain sect and saint, and he actively propagated their teachings. He began a religious discussion with me (Sant Rampal Das). He stated, "I have taken initiation from a particular saint and I perform intense spiritual practice. I have received a mantra of five names which will liberate me from Kaal." I asked him, "Which are those names?" The devotee replied, "These names are not to be disclosed to anyone."

At that time, many devotees who had attained the true knowledge of Kabir Sahib were sitting with me. They had previously been initiates of various other sects, but upon discovering the truth, they had abandoned those paths. They were now praising their good fortune for taking initiation from this servant (Rampal Das) and escaping the trap of Kaal just in time. They had found the correct path to attain the Complete God (Purna Brahm); otherwise, due to their incorrect practice, they would have ended up in the jaws of Kaal.

One of those devotees said, "I was also previously an initiate of that same sect. I had also received those same five names, but all five belong to the worship of Kaal; they are not for attaining the Satpurush (Supreme God)." That devotee, who had come from the other sect and was now following the path of Kabir Sahib through me, revealed those names to the gentleman: 1. Jyoti Niranjan, 2. Omkar, 3. Rarankar, 4. Sohang, 5. Satnam.

Then, I explained to that pious soul: "Please reflect on this. The path of the Saints (Santmat) originated from Kabir Sahib. Kabir Sahib Himself is the Supreme God. He had to descend into this world of Kaal to provide information about Himself because Kaal had kept the knowledge of Kabir Sahib hidden. The four Vedas, eighteen Puranas, the Gita, and the six Shastras only contain information about the worship of Brahm (Kaal Jyoti Niranjan); they do not contain the knowledge of worshipping the Satpurush."

A branch of this same sect (the one giving five names) started in a city in Haryana in 1948. The earlier saints of that lineage used to give these five names, but the successor of another seat started three different names: 1. Satpurush, 2. Akal Murat, 3. Shabd Swaroopi Ram. These three are also useless.

One Tulsi Das of Hathras (who is considered an incarnation of the Tulsi Das who wrote the Hindi Ramayana) read the Kabir Sagar, Kabir Vani, Sakhi, and Bijak. He extracted these same five names from them. In reality, in those five names, the word 'Shakti' existed instead of 'Satnam'. However, Tulsi Das (of Hathras) replaced 'Shakti' with 'Satnam' and introduced this five-name mantra into society, which is actually the worship of Kaal. In his own composition, Ghat Ramayana (Part 1, Page 27), he himself called these five names the names of Kaal and stated that without Satyanam and Adinam (Saarnam), Satlok cannot be attained.

Kabir Sahib also identified these five names as the worship of Kaal. Based on the practice of these same five names, Shri Shiv Dayal Singh Seth (of Panni Gali, Agra) started the Radha Swami sect without a Guru. Subsequently, large groups of followers gathered under his successors, but they cannot be liberated. Kabir Sahib has said that the Satyanam is distinct from these; one must receive its chant from an authorized Guru and, while remaining within the Guru's code of conduct throughout life, obtain Saar Nam from a Complete Guru.

Evidence of Satnam from Kabir Panthi Terminology

(Sourced from pages 266–267)

Akshar aadi jagat mein, jaaka sab vistaar | Satguru daya so paaiye, Satnam nijsaur || 112 ||

Satguru ki parteeti kari, jo Satnam samay | Hans jaay Satlok ko, Yam ko amal mitaay || 117 ||

The practitioner of Satnam-Saarnam goes to Satlok. Their rebirth does not occur. We must all re-read the knowledge of Kabir Sahib and realize that the attainment of Satlok is possible only through the mantra provided by Kabir Sahib.

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Kabir Sahib Gave Satnam to Dharmadas

The evidence of the mantra (Name) that Kabir Sahib gave to Dharmadas Ji: (Sourced from Kabir Panthi Terminology, pages 284–285, Chauka Aarti)

Prathamhin mandir chauka puraaye | Uttam aasan shwet bichhaaye || Hansa pag aasan par deenha | Satkabir kahi kah leenha || Naam prataap hans par bhaaje | Hansahi bhaar rati nahin laage || Kahai Kabir suno Dharmadasa | Om-Sohang shabd pragaasa ||

In the above words from the Chauka Aarti, Kabir Sahib gave Satyanam to Dharmadas Ji. That mantra is:

"Kahai Kabir suno Dharmadasa, Om-Sohang shabd pragaasa"

This "Om-Sohang" Satyanam was personally given by Kabir Sahib to Dharmadas Ji. This proves that by chanting this Name, the soul will become eligible to receive the Saar Shabd. If you do not become eligible for Saar Shabd and the Satguru does not bestow it, your life is wasted.

Through Satyanam (Om-Sohang), you can attain several human births and reside in heaven for many years, as it is a highly exalted Name. However, without receiving the Saar Shabd, the attainment of Satlok (Complete Liberation) is not possible. On page 62 of the chapter "Gyan Prakash" in the Holy Kabir Sagar, there is also an account of bestowing Satnam to Saint Dharmadas Ji, where these two syllables are written: "Om-Sohang jaavan beeru, Dharmadas son kah Kabiru."

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Evidence of Satnam in the Speech of Garibdas Ji Maharaj

Garibdas Ji Maharaj says:

Om-Sohang paalrai rang hori ho, chaudah bhavan chadhavai Ram rang hori ho | Teen lok paasang dharai rang hori ho, to na tulai tulaaya Ram rang hori ho ||

This means that if a devoted soul receives Satyanam (Om-Sohang)—which is chanted through the breath—and even a single incoming or outgoing breath is spent in this mantra, its value is immeasurable. If one were to place one chant of the "Om-Sohang" mantra in one pan of a scale, and place all fourteen worlds in the other pan, and then add the three worlds as a counterbalance to level the scales, the value of that single breath of Satyanam would still be greater; they would not even be equal.

However, the benefit is only obtained by receiving initiation from a Complete Saint and then chanting; chanting Satyanam on your own without a Guru is useless. Just as a property registration is only valid if the Tehsildar signs it, and a self-signed document is worthless, Kabir Sahib provides evidence of this:

Kabir, kehta hoon kahi jaat hoon, kahoon baja kar dhol | Swaans jo khaali jaat hai, teen lok ka mol ||

Kabir, swaans uswaans mein naam japo, vyartha swaans mat khoy | Na jaane is swaans ko, aavan hoke na hoay ||

Therefore, if a devotee passes away while chanting Satyanam and remaining within the Guru's code of conduct, even if they haven't received Saarnam yet, they can still attain worldly comforts, heaven, and several consecutive human births. But if they do not find a Complete Saint, they eventually fall back into the cycle of 8.4 million births and hell.

If a seeker maintains good conduct, respects the Guru as a form of the Lord, receives Satnam, chants the mantra throughout their life, and follows the Guru’s word, the Guru will then bestow Saarnam. Such a person will definitely go to Satyalok. Anyone who does not obey the Guru’s word and follows their own whims after taking the Name will fall into hell by slandering the Guru and becoming a traitor to the Guru (Guru Drohi). A traitor to the Guru does not receive a human body for many ages and wanders in the cycle of 8.4 million species. Kabir Sahib gave this Satyanam to Garibdas Ji (of Chhudani, Haryana), to Saint Gheesa Ji (of Khekra), and to Nanak Ji (of Talwandi, now in Pakistan).

Evidence of Satnam in the Speech of Shri Nanak Saheb

As evidence, on pages 59–60 of the Punjabi Guru Granth Sahib, in Siri Raag Mahala 1 (Shabda No. 11):

Bin gur preeti na upjai haumai mailu na jai || Sohang aapu pachhaaneei sabadi bhedi pateeai || Gurmukhi aapu pachhaaneei avar ki kare karaai || Milia ka kia meleeei sabadi mile pateeai || Manmukhi sojhi na pavai veechhurhi chota khai || Nanak daru gharu eku hai avaru na dooji jai ||

Purport: Nanak Saheb himself certifies that through the distinct knowledge of the words (Names), he gained the conviction that the true name is 'Sohang'. This is what is called Satnam. The delusions of a disciple of a Complete Guru are destroyed; such a disciple then performs no other ritualistic practice (sadhaana). A Manmukhi seeker (one who performs self-willed worship) or one who has not found a Complete Saint—being a disciple of an incomplete Guru—will suffer the miseries of birth, death, and the 8.4 million species due to a lack of complete knowledge. Nanak Saheb says that the Complete God, the Master of the lineage, is the one Akaal Purush, and the one true home (abode) is Satlok; there is no other second place.

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In Pran Sangali (Hindi), Page 84, Raag Bhairav – Mahala 1 – Paudi No. 32:

Sadh sangati mil gyaanu pragaasai | Sadh sangati mil kaval bigaasai || Sadh sangati milia manu maana | Na main naah Om-Sohang jaana || Sagal bhavan mahi eko joti | Satigur paaya sahaj sarot || Nanak kilvish kaat tahaan hi | Sahaji milai amrit seechaahi ||32||

Purport: Nanak Saheb is stating that among all names, the name "Om-Sohang" is the true Satnam. Only through this are sins destroyed (kilvish kaate taahin). Through Sahaj Samadhi, the "Amrit" (the complete bliss of the Supreme God) was attained—meaning the attainment of the Complete God is possible only through the chanting of Om-Sohang, and not otherwise.

Other Evidence: In the book Janamsakhi Shri Guru Nanak Saheb Ji by Bhai Bala, in the chapter titled "Sakhi Samundar Ki Chali", there is evidence that Shri Nanak Ji himself was walking on the water of the ocean as if it were dry land while chanting the name Om-Sohang. His two servants, Bhai Bala and Mardana, were walking behind him by the grace of Shri Guru Nanak Ji.

The evidence found in the speeches (Granths) of all these saints and the evidence of chanting the Satnam "Om-Sohang" in the Kabir Panthi Terminology must be obtained only from a Complete Saint who has the authorized right to bestow the Name.

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Evidence from Kabir Panthi Shabdavali (Page 220)

Bahut guru sansaar rahit, ghar koi na bataavai | Aapan swaarth laagi, sees par bhaar chadhaavai || Saar shabd cheenhe nahin, beechahin pare bhulaay | Satt sukrit cheenhe bina, sab jag kaal chabaay ||18||

Yeh leela nirvaan, bhed koi birla jaanai | Sab jag bharmein daar, mool koi birla maane || Mool naam Sat Purush ka, puhup dveep mein baas | Satguru milain to paaiye, pooran prem bilaas ||19||

Naam sanehi hoy, doot jam nikat na aavai | Paramtattva pahichaani, Satt Saheb gun gaavai || Ajar amar vinse nahin, sukhsaagar mein baas | Keval naam Kabir hai, gaave Dhanidharmadas ||20||

Purport: Dharmadas Ji says that there is no shortage of Gurus in the world. For the sake of fame, pride, and selfishness, people become Gurus and carry a burden upon their own heads. Until the Saar Shabd is attained, that Guru will go to hell. One who has not been authorized by the Gurudev to bestow the Name, yet becomes a Guru on his own and gives initiation, is a messenger of Kaal; he will lead people into the mouth of Kaal. There is only one primary Name of God, and only a rare few know its secret. The rest of the world is just hanging onto the "branches" (deities like Brahma, Vishnu, Mahesh, Mother Nature, Brahm).

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Couplet –

Kabir, Veda hamara bhed hai, ham nahin Vedon maahin | Jaun Veda mein ham rahain, vo Veda jaante naahin ||

Purport: Lord Kabir told Dharmadas Ji that the secret (knowledge) of Me, Kabir God, is in the four Vedas, but the method to attain Me is not in those Vedas. The knowledge of that subtle Fifth Veda through which I am attained is not found in the four Vedas (Rigveda, Yajurveda, Samaveda, and Atharvaveda).

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Ramaini 36 –

Ghar ghar hoy Purush ki seva | Purush Niranjan kahe na bheva || Taaki bhagati kare sansaara | Nar naari mil karein pukaara || Sanakaadik Naarad mukh gaavein | Brahma Vishnu Maheshwar dhyaavein || Muni Vyaas Paaraasar gyaani | Prahlaad aur Bibhishan dhyaani || Dvaadas bhagat bhagti so raanche | De taari nar naari naache || Jug jug bhagat bhaye bahutere | Sabe pare kaal ke ghere || Kaahu bhagat na Raamahin paaya | Bhagti karat sarv janm ganvaaya ||

Purport: Every living being performs worship of God, but the Lord of Kaal (Jyoti Niranjan) does not give anyone the secret of the Complete God. Men and women of the world, along with Sanaka, Sanandana, Sanatana, Sanat Kumara, Narada Ji, Vyasa Ji, his father Sage Parashara Ji, and Prahlad, were all worshippers. Before meeting Munindra Rishi (who was Lord Kabir Himself), there were twelve special devotees like Vibhishana who practiced meditation. They and all men and women performed the worship of Kaal by dancing and clapping. Countless devotees have come and gone; all are wasting their lives by performing the worship of Kaal. Even Brahma, Vishnu, and Mahesh perform meditation, but no one has found the Complete God (Ram). By performing Kaal-worship, they have wasted their human births.

Evidence from Kabir Panthi Shabdavali

(Sourced with thanks from pages 279, 294, 305, and 498)

Sukrit naam aguva bhaye, Satnam ki dor | Mool shabd par baithike, nirkho vastu anjor || Saheb Kabir kahi deehal, sun Sukrit chitlaay | Puhup deep par hans hai, bahur na aave jaay ||26||

Agam charit chetaavni, adhar anoopam dhaam | Ajar amar hai soi, sevahi nirgun naam || Mool baandh gadh saajahu, aapa met gadh lehu | Guruke shabd gadh torahu, Satt shabd man dehu ||

Satnam hai sabte nyaara | Nirgun sargun shabd pasaara || Nirgun beej sargun phal phoola | Saakha gyan naam hai moola ||8|| Mool gahete sab sukh paavai | Daal paat mein sarvas ganvaavai || Satguru kahi naam pahichaani | Nirgun sargun bhed bakhaani ||9||

Doha: Naam Satt sansaar mein, aur sakal hai poch | Kehna sunna dekhna, karna soch asoch ||3||

Sabahi jhooth jhooth kar jaana | Satt naam ko sat kar maana || Nis baasar ik pal nahin nyaara | Jaane Satguru jaanan haara ||10|| Surat nirat le raakhai jahavaan | Pahunchai ajar amar ghar tahavaan || Satlok ko dey payaana | Chaar mukti paavai nirvaana ||11||

Doha: Satlokai sab lok pati, sada sameep pramaan | Paramjot so jot mili, prem saroop samaan ||5||

Ans naam ten phir phir aavai | Poorn naam parampad paavai || Nahin aavai nahin jaay so praani | Satyanam ki jehi gati jaani ||12|| Satnam mein rahai samaai | Jug jug raaj karai adhikaai || Satlok mein jaay samaana | Sat Purush so bhaya milaana ||13|| Hans sujaan hans-hi paava | Jog santaayan bhaya milaava || Hans sughar daras dikhlava | Janam janam ki bhookh mitava ||14|| Surat suhaagin bhai aage thaadhi | Prem subhaav preeti ati baadhi || Puhupdeep mein jaay samaana | Baas suvaas chahun dis aana ||15||

Doha: Sukh saagar sukh bilasi, Maansarovar nhaay | Kot kaam-si kaamini, dekhat nain aghay ||6||

Surati naam sunai jab kaana | Hansa paavai pad nirbaana || Ab to kripa kari Guru Deva | Taaten suphal bhai sab seva ||16|| Naam daan ab ley subhaagi | Satnam paavai bad bhaagi | Man bachan karm chitt nishchay raakhai | Guru ke shabd ameeras chaakhai ||17|| Aadi ant vahan bhedai paavai | Pavan aad mein le baithaavai || Sab jag jhooth naam ik saancha | Shwaas shwaas mein saacha raacha ||18|| Jhootha jaan jagat sukh bhoga | Saancha saadhoo naam sanjoga || Yeh tan maati indree chhaari | Satnam saancha adhikaari ||19|| Naam prataap jugai jug bhaakha | Saadh sant le hirde raakha || Kahai Kabir sun Dharmani naagar | Satyanam hai jagat ujaagar ||20||

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Purport

Kabir Saheb is explaining to His supreme disciple, Dharmadas Ji, that Satnam is distinct from all other names and that a soul will only become happy through the worship of the Complete God.

• The Trap of Branches and Leaves: Engaging in the worship of "branches and leaves"—which represents Kaal, Brahm, the three deities (Brahma, Vishnu, Mahesh), and other gods/goddesses—will result in a wasted life.
• The True Path: Liberation is attained only through Satnam and Saarnam. All other practices, such as mere storytelling (kehna), listening to internal sounds by closing the ears (sunna), or worldly contemplation (soch), are futile (asoch). Without Satnam, such practices are merely superficial or for show.
• Partial vs. Complete Names: Through an "Ans Naam" (incomplete or partial mantra), a soul will continue to wander in the cycle of birth, death, and the 8.4 million species. Only through the "Poorn Naam" (the complete set of Satnam and Saarnam) will a soul attain salvation.
• The Final Goal: Eventually, the Complete Guru will enable the disciple to attain the Saar Shabd (Surati naam sunai jab kaana). At that point, the soul will reach the Nirvana Brahm—the Supreme God—and reside eternally in Satlok.

The Primordial Word and the Essential Sound (Saar Shabd)

(Sourced from Pages 38–39)

Shabd hamara aadi ka, suni mat jaahu sarakh | Jo chaaho nij tattva ko, shabde lehu parakh ||9||

Shabd vina surti aandhari, kaho kahaanko jaay | Dwaar na paave shabd ka, phir phir bhatka khaay ||10||

Shabd shabd bahu-antara, saar shabd mathi leeje | Kahain Kabir jahan saar shabd nahin, dhig jeevan so jeeje ||11||

Saar shabd paaye bina, jeevahin chain na hoy | Phand Kaal jehi lakhi pade, saar shabd kahi soy ||12||

Satguru shabd pramaan hai, kahyo so baarambaar | Dharmanite Satguru kahai, nahin binu shabd ubaar ||13||

Dharmani saar bhed ab kholaun | Shabdaswaroopi ghat-ghat bolaun || Shabdahin gahe so panth chalaavai | Bina shabd nahin maarag paavai || Pragate vachan Churaamani anshoo | Shabd roop sab jagat prashansoo || Shabde Purush shabd Gururaai | Vina shabd nahin jiv-muktaai || Jehite mukt jeev ho bhaai | Muktaamani so naam kahaai ||

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Purport

Kabir Saheb says that the Saarname (Essential Name) given to you is the primordial, eternal Name, but Kaal Bhagwan has kept it hidden. Do not "slip away" (do not abandon or doubt the Name) after hearing it. Do not wonder what kind of "Aadi Naam" or "Saarname" this is. Have faith that My Name is the primordial one; it is the Saarname.

After this, you will be initiated into the Saar Shabd (The Essential Sound/Word). If one does not attain the Saar Shabd, their life is worthy of condemnation (dhikkaar). Those who roam around as self-appointed gurus (manmukhi gurus) will be the residents of hell.

The Name through which a soul is liberated is called Muktamani (the jewel/herb that liberates the soul); that is what Saarname represents. The meaning is: consider that Saarname, which grants liberation to the soul, as the "Jewel of Liberation."

In the verses above, Kabir Saheb is providing evidence that if one has not obtained the Saar Shabd from a Guru, their birth is cursed. The Saarname is also referred to as the Sat-Sukrit Name. It is held only by a Complete Guru who has been authorized by his own Guru to bestow the Name.

There is a vast difference between various "Names" (mantras). While Satyanam (the two-syllable mantra) is correct and effective in its own place, the soul's bondage to the world of Kaal will not be severed by Satyanam alone until the Saar Shabd is attained. Conversely, without the practice (Abhyas) of Satyanam, the Saarnam will not work.

Consider the analogy of installing a hand pump (water tap). This process has three stages. The first stage involves the "money" required to buy the pipe and the Boki (the tool used to drive the pipe into the ground); that "money" represents the Brahm Gayatri Mantra (the initial mantras). The spiritual merit earned from these allows for the attainment of "Satnam." This has been certified by Sahib Kabir and Garibdas Ji in their verses:

Purport

This mental chant must be obtained from a Guru and performed. The spiritual earnings from this will provide the "materials"—the pipe and the boring tool—for installing the pump.

Next comes the chanting of Satnam (performed via the breath). This is like the Boki (boring tool) which is lifted up and then struck into the ground repeatedly, gradually driving the pipe deeper into the earth. Once you reach the water level, that part of the work stops. This is the extent of Satnam's role.

However, if the "machine" (the hand pump itself) is not installed on top to actually draw the water out, the pipe that reached the water remains useless. Similarly, while the Satnam chant obtained from a Complete Guru will certainly perform some work, the complete benefit (the ultimate goal) is only achieved through Saar Nam.

Garib, Satguru Sohang naam de, gujh biraj vistaar | Bin Sohang sijhe nahin, mool mantra nijsaar ||

Meaning: Saint Garibdas Ji states that the Satguru bestows the "Sohang" name, which is a hidden seed for further spiritual expansion. Without Sohang, one cannot achieve success; the Mool Mantra (Saar Nam) is the actual essence.

In this context, "Mool Mantra" refers to the Saar Nam. Just as you cannot enter a higher grade without passing the 10th (Matriculation), the Saar Shabd remains ineffective without the Sohang mantra. This is why Kabir Saheb says:

Kabir Sohang Sohang japi mue, vritha janm gavaaya | Saar Shabd mukti ka daata, jaaka bhed nahin paaya ||

Kabir jo jan hoye jauhari, so dhan le vilgaay | Sohang Sohang japi mue, mithya janm ganvaaya ||

Kabir koti naam sansaar mein, inse mukti na hoye | Aadi Naam (Saarnam) guru jaap hai, bujhai birla koye ||

Purport: Kabir Saheb explains that many died while chanting "Sohang-Sohang," wasting their lives because they never found the secret of the Saar Shabd, which is the actual giver of liberation. Just as a jeweler can distinguish real gems from stones, only a rare few understand that while there are millions of names in the world, liberation comes only from the Aadi Naam (Saar Nam) provided by the Guru.

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Special Evidence from Kabir Panthi Shabdavali (Page 51)

Om-Sohang, Sohang soi | Om-Sohang bhajo nar loi ||

Purport: Satguru Sat-Kabir narrated the Satya Shabd (Satyanam) to Dharmadas. The True Word given by Kabir Saheb to Dharmadas is "Om-Sohang", and He instructed him to worship it. Later, He bestowed the Saar Shabd and cautioned: "Dharmadas, I urge you a million times, let the Saar Shabd never be leaked." This name is so precious that it must not fall into the hands of those who worship Kaal.

This is why Saint Garibdas Ji said:

Garib, Sohang shabd hum jag mein laaye, Saar Shabd hum gupt chhupaaye || (Garibdas says, "We brought the Sohang word to the world, but kept the Saar Shabd hidden and secret.")

Kabir Saheb says in this same Word-Ramaini:

Shabd-shabd bahu antara, Saar Shabd mathi leeje | Kahain Kabir jahan Saar Shabd nahin, dhik jeevan so jeeje || (There is a vast difference between various words; churn the essence to obtain the Saar Shabd. Kabir says, where there is no Saar Shabd, such a life is a curse.)

The Hymn (Shabd)

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Purport

As mentioned in the hymn "Santho Shabdai Shabd Bakhana," all saints sing the glories of the "Word." However, Maharaj Kabir Sahib clarifies that while there is a Word for the Satpurush (Supreme God), there are also words that represent Niranjan (Kaal).

• Jyoti Niranjan: This word leads to the Chanchari Mudra. The yogi Gorakhnath attained this through intense penance, which is beyond the reach of an ordinary person. Yet, Gorakhnath only attained Siddhi (perfection) within the realm of Kaal and was not liberated until Kabir Sahib later gave him the Saar Nam. Therefore, those who chant "Jyoti Niranjan" cannot escape the trap of Kaal or reach Satlok.
• Omkar (OM): Chanting this brings a seeker to the Bhuchari Mudra. Ved Vyas practiced this but remained within the trap of Kaal.
• Sohang: This leads to the Agochari Mudra and the Bhanvar Gupha (Whirlpool Cave) located within Kaal’s realm. Rishi Shukdev practiced this and reached only as far as heaven.
• Rarankar: This leads to the Khechari Mudra and the Tenth Door (Sushumna). Brahma, Vishnu, and Mahesh considered Rarankar to be the ultimate truth and remained entangled in Kaal’s web.
• Shakti (Shriyam): This leads to the Unmuni Mudra, which King Janak attained, but it did not grant him complete liberation.

The Misconception of "Satnam" as a Chant: Many saints have replaced the word "Shakti" with "Satnam" in the five names. However, Satnam is not a chant in itself; it is a pointer toward the "True Name," just as Satlok is called "Sach-Khand" (The True Realm). Names like Akal Murat, Shabd Swaroopi Ram, and Satpurush are not mantras for attaining liberation; they are merely synonyms for the Supreme God.

For example, Akal Murat means the Immortal One; Satpurush means the True Eternal Being. Repeating these titles is like repeating the words "Water," "Paani," or "Neer" to quench thirst. To actually get water, you must install a hand pump. Similarly, the method to attain the Immortal God is different.

The Two Syllables (Do Akhar): The true mantras for chanting are different. Regarding this, it is said: "Only he is a Complete Guru who tells the Name consisting of Akhar (syllables)."

• Shri Nanak Ji said: "If you are a learned Pandit, know the two syllables."
• Kabir Ji said: "Kabir, speak the two syllables; if the Master is yours, He will protect you."

There are two syllables in Satnam. One is OM (ॐ), and the second is told only to the initiate. Shri Nanak Ji also kept the second mantra of Satnam secret; he would say "Ek Omkar" but write "1 ॐ". The "1" is a sign pointing toward the second hidden syllable of Satnam. In Gita Chapter 17, Verse 23, "OM" is explicitly written, but the second and third mantras are written in a coded (sign-based) manner.

Even Satnam is Useless Without Saar Shabd

For that, one must find a Guru who bestows the Satyanam (the True Name) and instructs the disciple to perform Ajapa-Jaap (meditation via the breath). In this process, the incoming and outgoing breaths act as the Boki (boring tool), and when the "hand pump" of Saar Nam is installed into it, one obtains "water"—meaning one attains the Akaal Murti (the Eternal Supreme God/Satpurush).

Many devotees have shared that even the saints following the lineage of Garibdas Ji Maharaj provide only "OM-Sohang," "Sohang," or "OM Bhagwate Vasudevaya Namah," etc. These names do not lead to salvation. This is because Garibdas Ji Maharaj has stated:

Sohang akshar khand hai bhai, taante nih-akshar raho lau laai | Sohang mein the Dhru Prahlaada, OM Sohang vaad vivaada ||

Meaning: The syllable "Sohang" is subject to destruction (it is within the realm of Kaal); therefore, fix your concentration on the Nih-akshar (the Indestructible). Even devotees like Prahlad, who chanted the Sohang mantra, were not fully liberated. As mentioned in the hymn "Koi hai re parle paar ka, bhed kahai jhankaar ka," they remained on the "inner shore"—meaning they stayed within the realm of Kaal.

Bandi Chhor Garibdas Ji Maharaj writes in his verses:

• Garib, Sohang upar aur hai, Sat Sukrit ek naam | Sab hanshon ka bans hai, nahin basti nahin thaam ||
• Garib, Satguru Sohang naam de, gujh beerjh vistaar | Bin Sohang seejhe nahin, mool mantra nijsaar ||
• Garib, Nama Chhipa OM taari, peechhe Sohang bhed vichaari | Saar Shabd paaya jad loi, aavagavan bahur na hoi ||
• Garib, Sohang shabd hum jag mein laaye, Saar Shabd hum gupt chhupaaye ||

Maharaj Garibdas Ji explained that above the word "Sohang," there is another beneficial, salvation-giving Name through which the ultimate liberation of all is possible. A Complete Guru bestows the Sohang name and explains its hidden, profound secret in detail. Even Saarnam does not yield benefit without Sohang. Therefore, only a Complete Saint bestows all the Names and explains the correct method of remembrance (Simran).

For example, Saint Namdev used to chant "OM"; later, by the grace of Kabir Sahib, he gained knowledge of "Sohang," yet even then, liberation was not possible. He attained salvation only when Kabir Sahib bestowed the Saar Nam. Afterward, in his joy, Namdev Ji sang this hymn:

Evidence of Satnam in the Speech of Saint Namdev Ji

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Purport

Saint Namdev Ji expresses his immense joy, saying, "O seeker congregation! I have attained the Saar Shabd (the Essential Word) from the Guru. All the doubts and anxieties in my mind regarding how to find God have now ended. Through the chanting of Saarnam and Satnam, all sinful deeds have been destroyed. The fear of not attaining salvation has also vanished because I have found the Complete Guru and the complete mantras. Now, there is no doubt regarding liberation."

The Satguru has revealed the profound secret of spiritual practice. There is no need to wander outside; God is attained by worshipping within one's own human body. By revealing the secret of chanting through the breath, the Satguru has restored the "invaluable jewel of liberation" to the human soul.

Saint Namdev Ji provides several beautiful analogies to explain this state:

• The Lost Necklace: He compares this to a young woman wearing a gold necklace. She forgets it is already around her neck and searches for it frantically everywhere. Finally, a friend points out, "The ornament you are looking for is right there on your neck." Similarly, the Satguru shows that the path to God is within us, through our own breaths.
• The Joy of the Mute: When others ask what kind of bliss is felt while chanting Satnam and Saarnam through the breath, Namdev Ji explains that it is like a mute person eating jaggery (gud). He cannot describe the taste in words; he can only express his delight by nodding his head and smiling. Similarly, the bliss of breath-based remembrance can only be felt by the devotee; it cannot be explained.
• The Musk Deer: He gives the example of a musk deer that has musk (kastoori) in its own navel, which emits a beautiful fragrance. While grazing, the deer smells the scent as it bounces off the grass and earth. Mistakenly thinking the smell comes from the grass, the deer wanders the entire forest searching for it. Finally, when it sits down exhausted, it realizes the fragrance is coming from within. In the same way, the Complete Satguru teaches the secret of breathing-based remembrance and true spiritual knowledge (Tattva-gyan), ending the devotee's wandering after fake saints and arbitrary worships, thereby ensuring their salvation.

Conclusion by Kabir Sahib: "Many died chanting Sohang-Sohang, wasting their human lives in vain; for it is the Saar Shabd that is the giver of liberation, but they never found its secret."

Incorrect Names and the Worship of the Ignorant

Many devotees have shared that their gurus provide only the name "Radha Soami," even though this name is not mentioned anywhere in the scriptures of Kabir Sahib. Nor is there any evidence of it in other scriptures like the Vedas or the Gita. Therefore, spiritual practice contrary to the scriptures leads to hell. There is a verse:

Kabir, Dadu dhara agam ki, Satguru dai batay | Ult taahi sumran karai, Swami sang mil jaay ||

Commentary: Some claim that Kabir Sahib told Dadu Sahib to reverse the word "Dhara" to make "Radha" and join it with "Swami" to create the "Radha Soami" mantra. Firstly, this verse belongs to Dadu Sahib, not Kabir Sahib. Secondly, the true meaning of this verse is: Dadu Sahib says that his Satguru (Kabir Sahib) showed him the path (Dhara) to the world beyond (Agam). By turning away from (Ult) the traditional worship of the three worlds and practicing the Satnam and Saarnam provided by the Guru, one meets the Supreme Lord (Satpurush).

Therefore, dear devotees, the human birth is extremely rare. It should not be wasted on unauthorized practices. Search for a Complete Guru. Today, by the grace of my worshipful Gurudev, Swami Ramdevanand Ji Maharaj, both these authentic mantras are available. By practicing them according to the rules and maintaining the Guru's code of conduct, one can easily attain the Satpurush.

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Description of the Trap of Kaal

(Sourced from Kabir Panthi Shabdavali, pages 550, 551, 557)

Ramaini 61:

Purport: Kabir God explains that Kaal Brahm (Jyoti Niranjan) remains unmanifest; hence, people consider him "Nirgun" (Formless). The entire world is worshipping him. No one possesses accurate spiritual knowledge. Everyone presents their own opinions or doctrines. No one wants to understand My true knowledge.

Whatever practice a person follows, they advise others to do the same. For instance, the Bairagis say everyone should adopt asceticism. Brahmacharis emphasize pilgrimages and fasts. Sannyasis have wasted their lives practicing meditation and breath-control (Pranayama). The Zinda saints of the Muslim religion are trapped in the incomplete practices of the Quran. Followers of all these sects wear different garbs and maintain distinct identities, believing themselves to be true seekers. Their gurus also dress in specific ways to promote their sects, trapping innocent souls and preparing them as "food" for Kaal Brahm. Liberation is impossible without a Complete Saint.

Hymn by Sahib Kabir - Kar Naino Didar..

The Hymn: "Behold with your own eyes, the Beloved is within the palace"

In this hymn, Sahib Kabir has provided a complete description of the trap of Kaal. Consider the physical body (made of five elements) as a television set, equipped with various "channels" or energy centers:

The Lotuses and Deities

1. Mool Kamal: Abode of Ganesh
2. Swad Chakra: Abode of Brahma-Savitri
3. Nabhi Kamal: Abode of Vishnu-Lakshmi
4. Hriday Kamal: Abode of Shiva-Parvati
5. Kanth Kamal: Abode of Avidya (Prakriti/Nature)

The Trikuti is a two-petaled lotus (black and white in color). Consider this an Airport. Just as one finds a plane at the airport for their specific destination, all saints find their further path from here. At this point, God appears in the form of the Guru (referred to as the Shabd Swaroopi Guru or Shabd Guru) and takes His soul (Hans) to his respective abode (Swalok).

This is where the Nij-man (Parabrahm) resides; he ensures no deception occurs with the soul. Just as one must secure a passport, visa, and ticket before heading to the airport for a specific country, a devotee who has prepared to go to a particular deity's realm through their Guru and name-chanting is led from the Trikuti by their Shabd Guru to that specific realm.

Beyond this lies the Sahansrar Kamal, where a flame (Jyoti) is visible. Worshippers of Brahm consider themselves blessed upon seeing this light. The knowledge found in Patanjali Yoga Darshan and the experiences of other yogis end here. There is no information beyond this in any certified scripture. This is the First Trap of Kaal.

Devout souls who have found a Complete Satguru, listened to his discourses (Satsang), and received Satnam understand this trap and begin the true chanting.

The Second Trap of Kaal

The second trap of Kaal is that he has created a false imitation of the creation of the Supreme God (Satlok, Alakh Lok, Agam Lok, and Anami Lok); he has cast a mere reflection of it. Fake "Words" (Shabds) have been fashioned.

The method to listen to them: Close the eyes, ears, and mouth with the fingers of the hands, and then focus your attention on the ears. There is an insect called a cricket (jheenga) that continuously makes a "jheen-jheen" sound. The sound heard in this practice is similar to that. This is called the Anhad Shabd (Unstruck Sound); you are told to listen to this.

The Second Practice: Press the pupils of both eyes (below the eyebrows). From that, various types of light (Guljara) will be visible.

Then, the third spiritual practice is described: gathering the cold breath (the Moon/left nostril breath) and the hot breath (the Sun/right nostril breath) to enter the Sushumna. This is the method of Pranayama. Continuing further, one arrives at the Triveni. All of this is created by Kaal. When seekers reach the Triveni, there are three paths.

On the right side is the lotus with a thousand petals (Sahansrar). This is the "Great Heaven" of Kaal (Jyoti Niranjan). Here, one will hear the sounds of bells and conchs and see a shimmering, flickering light. Seekers believe the "Creator" resides there in a formless state, but in reality, he exists in a physical form as Maha-Brahma, Maha-Vishnu, and Maha-Shiva. To the right reside the twelve special devotees of Kaal (Brahm); they remain there without worry and are free from the fear of death until the Maha-Pralaya (Great Dissolution). However, during the Great Dissolution, they too will be destroyed. When Kaal creates the universe again, they will return to the cycle of 8.4 million species to suffer for their karmas.

As the seeker moves toward the Brahmarandhra, they encounter a vast army of terrifying female entities (Dakinis) and messengers of death (Yamdoots). This legion (Kaal’s army) cannot be conquered by the names Om, Kiliyam, Hariyam, or Soham. It cannot be defeated by Jyoti Niranjan-Rarankar-Omkar-Soham-Shakti (Shriyam), nor by the name Radhasoami, nor by Akaal Murat, Shabd Swaroopi Ram, Satpurush, or any other self-willed names. They can only be defeated by the Satnam (the True Name: Om-Soham) obtained from a Complete Saint and chanted through the breath; these names hit them like arrows, causing them to flee.

Once the path is cleared, the Brahmarandhra opens. Upon seeing the actual form of Kaal (where he resides in his Virat or cosmic form), the seeker steps on Kaal's head to pass through the Eleventh Door. Kaal has kept this door closed with his own head, but under the spiritual pressure of the Satguru’s Satnam and Saarnam, Kaal’s head automatically bows, and the door opens. In this way, the soul (Hans) enters the realm of Parabrahm.

There, the pressure of Kaal’s illusion (Maya) does not exist. At that point, the chanting of the Soham word and Saarnam begins automatically. The utterance of Om stops because the subtle body is shed there; in other words, the "earnings" of the Om mantra are surrendered to Brahm (Kaal). The causal (Karan) and supra-causal (Mahakaran) bodies are also dissolved through the remembrance of Saarnam (which begins solely through Surati-Nirati).

At that stage, only the Kaivalya body remains. The soul's radiance becomes equivalent to the light of twelve suns; it becomes that luminous. There, the Satguru asks, "O Soul! Do you still have any attachment to any living being, object, or property?" If attachment remains, one must return to the world of Kaal. However, by then, the soul has crossed Kaal’s entire trap and does not wish to go back. It replies, "No Satguru Ji, I will not go back to that hell."

Then, the Satguru bathes the soul in the Amrit Mansarovar (The Nectar Lake). At that moment, the Kaivalya body and all coverings vanish, and the soul enters its pure "Atma-Tattva" (Soul Essence). This Mansarovar is located in the "Sunn" (void) region between the realm of Parabrahm and Satlok, where the Bhanwar Gupha (Whirlpool Cave) begins. In that Bhanwar Gupha, the soul’s form becomes as luminous as 16 suns. Finally, crossing the Twelfth Door, the soul enters Satyalok and attains the eternal bliss of the Complete God. This is Complete Liberation.

This soul, even by mistake, never returns to the trap of Kaal. Just as a child whose hand has been burnt once by fire never goes near it again and does not even attempt to touch it.

In verse 14, Sahib Kabir explains that this world is hanging upside down. It is like a well filled with nectar; meaning, the bliss of God is within this body. It is beyond the Tenth Door, which is the Sushumna gate within this body, facing downwards. Only the devotee who passes through the Sushumna attains the benefit. This spiritual practice is only possible by taking initiation from a Guru and receiving the Name.

In verse 15, Satguru Kabir Sahib Ji reveals the secret: when a seeker of Kaal chants the name "OM" considering God to be formless (Nirgun) and having adopted a guru, then Kaal himself appears in the form of that seeker's guru (a fake "Word-form") and takes them to the Great Heaven (Maha-Indralok). As they approach Great Indra-lok, a terrifying sound, like the thunder of clouds, erupts. The seeker who becomes frightened is cast back into the cycle of 8.4 million births, while the one who remains fearless moves forward with their "guru." They then hear the pleasant sound of a kettle-drum (Nangara). There is another four-petaled red lotus in that Great Heaven where the "Omkar" melody resonates.

The meaning of verse 16 is that a true Saint is one who opens the lock placed by Kaal on the Tenth Door using the key of Satnam. He then moves forward to the Eleventh Door, which Kaal has built and closed in the 21st universe—beyond the twenty universes containing the fake Satlok, etc.—and by opening that as well, he enters the realm of Parabrahm (Akshar Brahm).

This is because nine gates (two nostrils, two ears, two eyes, the mouth, the anus, and the genitals) are visible. A lock has been placed on the Tenth Door (which appears upon the opening of the Sushumna), and the Eleventh Door is located at the entrance to the realm of Parabrahm, where Kaal Bhagwan himself resides in physical form.

The False White Void and the Trap of Kaal

Verse No. 17: Further ahead is the White Void (Set Sunn), which has been falsely created by Kaal Bhagwan. He has built a fake Mansarovar (Nectar Lake) there. Worshippers of Brahm—those who perform spiritual practices considering God to be "Nirgun" (Formless)—are bathed in this lake and then sent to the fake realm of Parabrahm, which is established within the Great Heaven (Maha-Swarg).

These souls then disappear from the divine vision of other seekers, and they are considered to have "merged into Brahm" (Brahm-leen). Kaal has kept this location secret. Those who reach here feel delighted upon meeting previously arrived souls (Hans), much like ancestors meeting ancestors or ghosts meeting ghosts.

• The Sound of Rarankar: In this region, the melody of Rarankar resonates. Seekers who performed spiritual practices using the Khechari Mudra and the Rarankar chant go to this Great Heaven of Maha-Vishnu (who is actually Brahm-Kaal).
• The Great Void: Beyond this lies the Maha-Sunn (Great Void) created by Kaal. Souls who do not possess the Satnam-Saarnam cannot cross it. In that region, Kaal has unleashed illusory lions, tigers, and serpents that attack any soul lacking the protection of Satnam-Saarnam.

Therefore, whether you perform bhakti for the realm of Kaal or for Satlok, appointing a Guru is essential. This entire region is merely a pleasant-looking imitation of the true "Sahaj Das Island."

These lotuses being described belong to the subtle body, and the subtle body itself has been imposed upon the soul by Kaal. Therefore, Satguru Kabir Ji has explained that all of this is part of Kaal’s fake creation.

The False Realms of Parabrahm

There is another lotus with eight petals, which is called the realm of Parabrahm. In reality, this is a place where the Complete God resides in another form, and it is a place where neither Brahm (Kaal) nor the three deities (Brahma, Vishnu, Shiva) can go. Because of this, it is also referred to as Parabrahm.

• In its right section, twelve special devotees reside.
• To its left is a ten-petaled lotus where "Karma Sanyasis" (ascetics) and "Nirgun" (formless) worshippers stay.

In this manner, Kaal has created five Brahms (other lords looking like himself) and five "And-Mandals" (celestial spheres). He has bestowed upon them the title of "Nih-Akshar" on his own authority.

The Secret Prisons of Kaal

Kaal has kept four places secret for those devotees who were originally worshippers of Satguru Kabir but later returned to worshipping Kaal. Kaal (Brahm-Niranjan) becomes so enraged with them that he takes them prisoner, keeps them in these secret locations, and subjects them to great suffering.

The False Bhanwar Gupha (Whirlpool Cave)

Further ahead are two mountains with a path in between. Kaal keeps his worshippers who held the position of "Guru" in this place for some time. This is also called Bhanwar Gupha. Here, these souls (Hans/Gurus) enjoy the fruits of their devotional deeds. In this place:

• The Soham sound resonates automatically.
• The sweet sound of a flute (Murli) plays.
• The area is adorned with embedded diamonds and emeralds; it is a very enchanting location.

The Ultimate Deception: Fake Satlok

By crossing the realm of Akshar Purush (Parabrahm) through the practice of the Soham mantra, one reaches the Fake Satlok. Here, Kaal himself is deceiving souls by assuming the form of Parabrahm.

• The area is filled with a constant fragrance and is very vast.
• Only special seekers of Kaal (like Sage Markandeya) can reach here.
• In this place, Kaal himself sits disguised as Satpurush, though he remains hidden.
• Melodies play automatically, and the souls who reach there respectfully wave a whisk (Chawar) over this fake Satpurush (sitting in the form of Maha-Vishnu) and feel delighted.
• This Kaal-form Satpurush has a radiance similar to thousands of suns and moons, a form he created to mimic the True Satpurush.

The Layers of Deceit

Furthermore, he himself sits as Alakh Purush in a created Alakh Lok. He then sits as Agam Purush in Agam Lok, and as Anami Purush in Akah Lok, deceiving everyone. He claims that his form is "indescribable" and says that only those who reach there will truly know him.

At the conclusion of the hymn, Kabir Sahib Ji explains that He has presented a detailed, distinct description of the lotuses within both the physical and subtle bodies. All of this information regarding the creation’s secret is contained within the body itself (within both the gross and subtle forms).

Through its cleverness, the Maya (Nature) of this Kaal has created a false imitation within the universe (Brahmand) that mimics the creation of Satlok. Yet, there is a difference as vast as day and night between this imitation and the real Satlok. It is like the difference between fine salt and powdered sugar—they look identical, but their taste is entirely different.

The Two Paths: Bird vs. Ant

Kabir Sahib says that His path is the Vihangam (Bird) path. Just as a bird flies from the ground and reaches the very top of a tree instantly, the path of Kaal’s seekers is the Papil (Ant) path. An ant must crawl from the ground, up the trunk, and across every branch and twig to reach the top.

• At the Trikuti, the souls (Hans) of Kabir Sahib board a "plane" (spiritual flight) and fly away.
• In contrast, the worshippers of Brahm (Kaal) travel like ants, crawling to their respective destinations.

The Vehicle of Liberation

A seeker can reach Satlok only through the "airplane" of Saarnam; it is impossible through any other worship or mantra. Just as an ocean can be crossed only by a ship or an aircraft—not by swimming—Kabir Sahib states that He and His liberated souls reach Satlok by flying through the spiritual power (Siddhi) attained from the remembrance of the Word (Satnam and Saarnam).

The Final State of the Soul

• Radiance: Upon reaching Satlok, the light of the soul’s body becomes equal to the light of sixteen suns.
• Immortal Form: The soul attains an immortal body, similar in appearance to a human form.
• Status: In Satlok, the being is no longer called a "Jiva" (mortal soul); it becomes an immortal Hans (Swan/Pure Soul) with attributes like God. In the higher realms, it is called a Paramhans.
• Individuality: Even in the Anami Lok (the Nameless Realm), the existence of God and the soul remains distinct.

Conclusion

Based on this essential spiritual knowledge (Tattvagyan), true seekers do not get entangled in the lotuses of the body. Because the Satguru provides the "Key of Saar Shabd," all the locks of Kaal open automatically one after another. Then, the resonance of the True Word begins, which is echoing outside this body in Satlok. Satlok exists beyond the Pind (body) and the And (universe). By reaching there, the soul attains Complete Liberation.

It is Not a Sin to Abandon a False Guru

After understanding this entire truth, a pious soul who was a disciple of another guru was deeply impressed. He said, "The knowledge you have shared is correct, and our current spiritual practice is not right." He attended the spiritual discourses (Satsang) three times consecutively and eventually said, "My heart tells me that I should also take initiation (Naam), but there is a wall standing in my way:

1. Firstly, people say one should never change their Guru; they say it is a sin.
2. Secondly, I have helped nearly 400–500 devotees take initiation from the saint of my current sect. They consider me their leader and believe I possess complete knowledge. Now, I feel ashamed—what will they say? They will surely mock me."

I (Saint Rampal Das) explained to that soul: Kabir Sahib and all true saints say that one should immediately abandon a false guru.

Evidence from Kabir Panthi Terminology (Page 263):

Jhoothe guru ke paksh ko, tajat na keejai baar | Raah na paavai shabd ka, bhatkai dwar-hin dwar ||

(Meaning: Do not delay in abandoning the side of a false guru. Without the true path of the 'Word', one will continue to wander from door to door.)

Just as if one doctor (vaidya) cannot cure your illness, you must seek another; you should not lose your life by remaining dependent on an incompetent doctor.

Secondly, you should clearly tell your followers that your current practice is incorrect. You should advise them to take initiation again from here and facilitate the salvation of those 400–500 souls as well.

Upon hearing this, that "knowledgeable" man—who was also a spokesperson—replied, "I cannot change my guru. My prestige will diminish, and people will speak ill of me. Even if I go to hell, I cannot change my path."

In this way, souls remain trapped in the web of Kaal, sometimes due to pride and sometimes due to ignorance. Therefore, you devotees should understand the knowledge of the Gita and attain salvation by receiving the teachings of Kabir Sahib from this servant (Das).

Special Evidence of Satnam

Understand the true name-initiation of the Purna Brahm (Supreme God) and its results: first the attainment of Satnam (the Ajapa-Jaap performed through the breath), followed by Saarnam and Saar Shabd.

Refer to Kabir Panthi Shabdavali (Pages 51, 52, 53, 55, 56, 57). It is explicitly written here that Kabir Sahib gave Dharmadas Ji the Satnam (OM-Soham). He said: "Om soham bhajo nar loi." Then it is stated: "Soham shabad Ajapa-Jaap; Sahib Kabir so aape aap."

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Evidence from the Satguru’s Speech (Page 51)

(Sourced from Kabir Panthi Shabdavali)

Chitgun chit bilaas daas so antar naahin | Aadi ant mein madhya gosai agah gahan mein naahin | Gahni gahi-e so kaisa, Sohang shabd samaan Aadi Brahm jaise ka taisa ||

Meaning: There is no difference between the servant (devotee) and the Divine Essence. The Master of the universe exists at the beginning, middle, and end, yet remains beyond mere intellectual grasp. How then can He be reached? By grasping the Sohang word, which is equivalent to the Eternal Brahm as He truly is.

Kahain Kabir hum khelain sahaj subhaava, akah adol abol Sohang samita | Taamo aan basa ekramita || Va ramta ko lakhe jo koi | Ta ko aavagaman na hoi ||

Meaning: Kabir says, "I dwell in my natural state (Sahaj), in that indescribable, unwavering, and silent Sohang-equilibrium." Whosoever realizes that pervading Essence shall never again enter the cycle of birth and death.

OM-Sohang, Sohang soi; OM-Sohang bhajo nar loi || OM keelak Sohang waala | OM-Sohang bole risaala ||

Meaning: OM and Sohang are the same; O people of the world, worship OM-Sohang. The mantra "OM" acts as the wedge/key for "Sohang." The nectar-filled speech resonates with OM-Sohang.

Kilak, Kamat, Kanmod, Kankavat, ye chaaron Guru Peer | Dharmadas ko Sat Shabd sunaayo, Satguru Satya Kabir ||

Meaning: These four (metaphorical terms for stages of spiritual strength) are the true guides. The Satguru, the True Kabir, narrated the Satya Shabd (The True Word/Satnam) to Dharmadas.

Baaja naad bhaya par teet | Satguru aaye bhaujal jeet || Baaj baaj saahab ka raaj; maara koota dagaabaaj ||

Meaning: The celestial sound resonated, and faith was established. The Satguru arrived, having conquered the "ocean of worldly existence" (Bhaujal). The kingdom of the Lord is established with authority, and the deceptive forces (Kaal/deceit) have been defeated.

Haajir ko hazoor gaafil ko door; Hindu ka Guru Musalman ka Peer | Saat dweep nau khand mein, Sohang Satya Kabir ||

Meaning: He is present for those who are attentive but far from those who are heedless. He is the Guru of the Hindus and the Peer of the Muslims. In all the seven islands and nine continents, the essence of Sohang is the True Kabir.

Page no 55

Lord Kabir Ji gave the 'Satnam' (True Name) to Dharmdas Ji. Its description is found in this Aarti Chauka.

Aarti Chauka

In the Aarti Chauka (referring to the hymn Pratham Mandir Chauka Puraye), it is written: 'Kabir says, listen Dharmdas! The words Om and Soham are enlightened.' This is the Satnam (Om-Soham).

(shabd)

(shabd)

(shabd)

Naam saneh na chhandiye, bhave tan man dhan jar jaay ho।।

pani se paida kiya, nakh sikh sis banay।
vah sahib ko bisariya, tero gaadho hot sahay।।

mahal chune khai khane, oonche oonche dham।
jab jam baithe kanth me tero, koi na aave kaam।।

maat pita sut bandhuva, aur dulari naar।
yah sab hilmil beechhure, teri shobha hai din chaar।।

jaise laagi aur se, din din dooni preet।
naam kabir na chhandiye, bhave haar hoy ke jeet।।

Sahib Kabir has said in the hymn ("We have come from the Unknown..."):

"I have no bones, skin, or blood; this is known to the worshipper of Satnam. I am the Savior, the bestower of the fearless state; I am the Immortal Kabir."

The meaning of this is that Kabir Sahib states that the chanting of Satnam is the means to cross the ocean of worldly existence (Taran-Taran).

He has further certified:

"My Lord has created the essence within the breaths, where there is no illusion (Maya) or attachment. Kabir says, listen O seekers, chant OM-Soham."

Purport: One should chant the Satnam (OM-Soham) through the breaths. By doing so, the vices created by Kaal—such as illusion and attachment—will be eradicated, making you worthy of receiving the Saar Nam. If the Saar Shabd is not attained, liberation remains incomplete.

Furthermore, the aforementioned Satnam yields benefits only when received from a Complete Guru. Doing it on one's own is useless. For example, if someone prepares their own Appointment Letter for a job and signs it themselves, it holds no value and provides no benefit. Similarly, one must walk the path of devotion according to the prescribed rules and methodology to achieve success.

From Kabir Panthi Shabdavali (Pages 425, 426, 427)

The Hymn (Shabd):

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Translation & Purport

In the hymn above ("The Messenger of Death has spread his net across the three worlds..."), it is explained that once you have attained proficiency in the practice of Satnam, the Complete Guru will bestow the Saar Shabd upon you.

Very few devotees become worthy of receiving this Saar Shabd. As evidence, history shows that out of Kabir Sahib's 6.4 million disciples, only Dharmadas Sahib was found eligible for the Saar Shabd; no one else was. At the time Kabir Sahib initiated Dharmadas Ji into the Saar Shabd, He cautioned him:

"Dharmadas, I urge you a million times, let the Saar Shabd never be leaked outside."

This Saar Shabd can only be granted by a Complete (Purna) Guru.

The Hymn (Shabd)

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Translation & Purport

In this hymn ("Remains intoxicated in the nectar of the Name..."), it is explained that a Complete Guru is referred to as the Kadihaar (the one who extracts or pulls out). He is the one who rescues the soul from the realm of Kaal and leads them to Satlok based on the strength of Satnam, Saarnam, and the Saar Shabd.

• The False Guru: If a guru does not bestow the Satnam (OM-Sohang) followed by the Saar Nam, he is merely a representative of Kaal (a fake Kadihaar). Such a guru, by making the disciple perform the worship of Kaal, will eventually cause them to be sent to hell. He is essentially an agent of Kaal.
• The Authorized Guru: Only that person is authorized to give the "Name" (initiation) who has been formally commanded by his own Guru to do so, and who imparts the authentic spiritual practice of both Satnam and Saarnam.

Kabir Sahib warns: A guru who maintains ties with greed and attachment, abandons the true "Word" (Shabd), and deceives the world, cannot reach the eternal realm. Those who enjoy worldly honors (sitting on "seats of flowers") but follow the inclinations of the Messenger of Death (Yam) will only realize their mistake when they are struck by the thunderbolt of karmic retribution.

The Hymn (Shabd)

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Translation & Purport

"The Satguru is he who reveals the Satnam" — This hymn clarifies that a true Satguru is only one who bestows the Satnam. A guru who gives any other name will be of no use; on the contrary, such a guru will lead the soul into the mouth of Kaal (Brahm). Only that disciple will cross the ocean of existence who obeys the Guru's words and lives according to the Guru's instructions. 

From Kabir Panthi Shabdavali (Page 353)

The Hymn (Shabd): Duniya Ajab Diwani

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Translation & Purport

In the hymn "The world is strangely mad...", Kabir Sahib expresses that devotees have not accepted the method of worship He provided. Having abandoned the Satguru, who is God manifest, they wander lost in pilgrimages, idol worship, and the worship of stones and water.

• The Trap of Vices: People are entangled in the net of worldly desires and the web of attachment. They mistake suffering for happiness and happiness for suffering, unable to distinguish what is truly beneficial from what is harmful.
• The Rejection of Truth: They call others fools while considering themselves wise. If the truth is spoken, they rush to attack, yet they easily put their faith in lies.
• Worship of the Three Gunas: Ignorant people wander in confusion while worshipping the three Gunas (qualities). Shri Madbhagavad Gita, Chapter 7, Verses 12 to 15 and 20 to 23, explicitly states that those who worship the three Gunas (Rajgun-Brahma, Satgun-Vishnu, Tamgun-Shiva) are foolish; they possess a demoniac nature and are the lowest among men who perform evil deeds. They do not even worship Me (the Speaker of the Gita, Brahm).
• Incomplete Liberation: Furthermore, in Gita Chapter 7, Verse 18, the worship of Brahm is called "Anuttam" (inferior/not the best) because it does not lead to complete liberation. This is why even Sages and Munis, despite their austere worship of Brahm, remain trapped in the cycle of birth and death within the four categories of life.
• The Path to Salvation: Therefore, Gita Chapter 18, Verse 62 instructs to seek refuge in that Supreme God for complete liberation and eternal peace.

Under the influence of Kaal, people perceive truth as a lie and lies as truth. Kabir Parameshwar came Himself as the Supreme God. He says, "I, the Supreme God, am speaking in the form of a Satguru, yet no one listens to me." Instead, they wander aimlessly following those who mislead them.

Conclusion: Salvation is only possible by adopting the path of a Complete Satguru. Kabir Sahib signals that whenever a Complete Saint appears, wisdom lies in following the path shown by him to attain liberation.

From Kabir Panthi Shabdavali (Pages 271 to 275)

Translation and Purport

(Shwansa sumiran hot hai....) In these couplets, it is stated that Satnam (OM-Sohang) is performed through the breaths. Search for it—meaning, find a Complete Guru who bestows this mantra, take initiation from him, and practice remembrance. Later, the Complete Guru will grant you Saarnam. Without Saarnam, your life is fruitless. While you may obtain a human birth on the basis of Satnam, you will not attain Satlok (the Eternal Abode). Therefore, it is said that only one who is disciplined in spiritual knowledge will have the yearning to attain Saarnam; otherwise, there is no ultimate liberation for a soul through Satnam (OM-Sohang) alone.

Regarding this situation, the Gita states that the "fools" (Mudha), who lack the knowledge of the truth, cannot accept the true path due to their ignorance. Constantly advising them can be harmful. Kabir Sahib says:

Kabir seekh usi ko deejiye, jaako seekh suhaay | Seekh dayi thi vaanra, baiyan ka ghar jaay ||

Meaning: Only give advice to those who find it agreeable. A bird once gave advice to a monkey and ended up losing its own nest (the monkey destroyed it). In other words, such people will turn against you and may even resort to violence. Just as the priests (Pandas) of Kashi and the clerics (Qazis/Mullas) targeted Sahib Kabir but refused to accept the truth.

Then there are the "learned" men who understand that they are performing incorrect spiritual practices themselves and are misleading their followers, yet they refuse to admit it due to their pride and status. They are called "clever" (Chatur) beings. Therefore, neither of these groups is eligible for true devotion.

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True Spiritual Practice

Those who split the Sohang chant into two parts with the inhalation and exhalation do so to attain a specific deity or the "Formless Brahm." They interpret it as "Soh-Aham" (I am That—the deity they worship), thinking, "I am that God." Another interpretation they use is "Aham Brahmasmi" (I am Brahm). Such devotees might sing the praises of Lord Vishnu while chanting "Sohang." This practice only leads them to heaven, after which they are thrown back into the cycle of 8.4 million species.

The combined chanting of OM and Soham is called "Satnam." It is practiced through the breaths and is also known as "Ajapa-Jaap." Evidence of this is found in the verses of Kabir Sahib where He initiated Dharmadas. In Kabir Panthi Shabdavali, on page 51, it is written:

"OM-Soham bhajo nar loi" > (O humans, worship OM-Soham)

This is the true Satnam.

Then, it is written on pages 52 and 53 of the Kabir Panthi Shabdavali:

Then, in the section "Gyan Gudri" on page 55 of the Kabir Panthi Shabdavali, it is written:

The means to conquer the mind is Satnam (Om-Soham), not the "OM" mantra alone. Satnam is remembered through the breaths. The chanting of the word OM stops automatically after crossing the realm of Kaal, while the chanting of the Soham mantra continues. The "earnings" (spiritual merit) of the Soham chant take the soul up to the Bhanwar Gupha (Whirlpool Cave) after crossing the realm of Parbrahm. Beyond that, the earnings of the Saar Shabad lead the soul into Satyalok.

Supreme God Kabir Ji took Saint Garibdas Ji to Satlok. After showing him Satlok and imparting the essential spiritual knowledge (Tattvagyan), He returned him to Earth. Maharaja Garibdas Sahib Ji (Chhudani, Haryana) has provided evidence of this in his own speech. On page 425 of the Satgrantha Sahib:

Ram naam jap kar theer hoyi | OM-Sohang mantra doyi || Kaha padho Bhagavad Gita, manjeeta jin tribhuvan jeeta | Manjeete bin jhootha gyaana, chaar ved aur athaara puraana ||

Meaning: Become steady by chanting the name of Ram (Brahm-Allah-God). Do not wander in delusions. That Name of Ram consists of two mantras: OM-Sohang. Only through this can the mind be conquered.

Purport: Even if you gain the knowledge from reading this book that the True Name (Satnam) is "OM-Sohang" and you begin chanting it yourself, it will be of no benefit unless it is received from a Complete Guru. Similarly, if someone becomes a fake guru and starts distributing this name, that hypocrite will go to hell themselves and will drown their followers as well.

At present, only I, this servant (Saint Rampal Das), have received the command to bestow the Satnam and Saarnam. Only one "Tattvadarshi" (True/Enlightened) Saint appears at a time, who is the recipient of the grace of Supreme God Kabir Sahib (KavirDev). If anyone else bestows the aforementioned names, consider them a fake.

Therefore, the mind can be conquered only by chanting this Satnam. Without attaining it, even a scholar as great as Brahma will remain subservient to the mind. Ultimately, the Complete Guru will grant the Saarnam and Saar Shabd to enable the soul to cross over.

Special Description:—With gratitude (or excerpted) from pages 423 to 427 and 431 to 437 of the Satgranth Sahib authored by Garib Das Ji.

In the verses and quatrains above, Saint Garibdas Ji Maharaj, who is a disciple of Kabir Sahib, is stating the following:

Ignorant beings do not understand that without the worship and refuge of the True Name and the True (Immortal) God (Sat Sahib), even performing millions of religious sacrifices (Yagyas) is in vain. Countless scholars, virtuous heads of monasteries (Mahants), and sages do not accept the truth (True Spiritual Practice) due to their nature. Driven by pride, they perform worship (Sadhana) that is contrary to scriptural injunctions and thus become eligible for hell. Evidence for this is found in Gita Chapter 16, Verses 23 and 24.

Countless individuals who observe vows of silence (Mauni) and those who have mastered the five yogic mudras (Chanchari, Bhuchari, Khechari, Agochari, Unmani) still remain within the trap of Kaal. Countless others who perform chants (such as only "OM," or Om Namo Bhagavate Vasudevaya, Om Namo Shivaya, "Radha Soami," or the five names—Omkar, Jyoti Niranjan, Rarankar, Sohang, Satnam—or other names that differ from the Holy Gita, the Holy Vedas, the nectar-speech of Supreme God Kabir Sahib, and the speeches of other God-realized saints) along with ascetics and yogis, are not completely liberated. They do not attain full benefit.

Various types of religious garbs (wearing saffron robes, keeping matted hair, worshipping stones, shaving the head, or becoming followers of various sects) and those who follow self-made codes of conduct—strictly observing rules of their own making, performing rituals, donating vast wealth, or traveling to the sixty-eight pilgrimage sites like the Ganges, Kedarnath, Gaya, or the four main shrines—cannot attain the bliss of God due to a lack of Tattvagyan (Essential Spiritual Knowledge). They cannot be fully liberated.

In Gita Chapter 11, Verse 48, it is explicitly stated: "O Arjun, no one before has seen this real Form of Mine (Brahm/Kaal-Virat), nor will anyone be able to see it in the future." This is because this form (attaining Brahm-Kaal) cannot be realized through sacrifices, penance, charity, chanting, or reading the Vedas—meaning the methods described in the Vedas or rituals. Thus, the realization of God (referring here to Kaal, the lord of the three worlds and twenty-one universes) cannot happen through these practices.

Through the methods of worship described in the Holy Gita, one may attain Siddhis (supernatural powers) and the four types of liberation (where the duration of stay in heaven varies, but after staying in the deity's realm for some time, one must return to wander in the cycle of 8.4 million species). In this, Kaal (Brahm) says, "Come into my refuge, I will liberate you." Based on that worship, Kaal keeps the soul in heaven for a longer period and then sends it to hell.

This is because the Holy Gita states that a being must endure the fruits of their actions (both merits/virtues and sins are to be experienced). It further states that at the end of a Kalpa (aeon), all beings in all worlds (up to Brahm-lok) will be destroyed. At that time, heaven and hell will cease to exist, and then the creation will be fashioned again. Those beings will then continue to be born and die based on their past deeds.

Readers, please reflect! Where is the Complete Liberation? The evidence for this is in Gita Chapter 9, Verse 7.

It is clearly written in this that at the time of the Great Destruction (Pralay), all living beings will be destroyed. In that case, where will Arjun remain? Therefore, Garibdas Ji Maharaj says that you should go into the refuge of that Supreme God (the Almighty), the Complete Brahm (Kabir Sahib), by attaining whom the cycle of birth and death will be eradicated forever. You will become completely liberated.

Evidence of this is found in the Holy Gita:

• Chapter 18, Verses 46, 62, 66
• Chapter 8, Verses 8, 9, 10
• Chapter 2, Verse 17

The method to attain that Almighty (Supreme God - Parameshwar - Purna Brahm) is Satnam and Saarnam.

The function of Satnam (OM-Sohang) is that the mantra "OM" enables one to attain Heaven and Great Heaven—this is the miracle of this mantra—while the simultaneous chanting of the "Soham" mantra liberates one from the bonds of the fourteen worlds. Thereafter, by attaining the Saar Shabd, one becomes completely liberated.

Through the "OM" mantra, one must repay the debt of Kaal; and if one chants the "Sohang" mantra alongside it, focusing their deep affection on Saarnam, then Kaal-Bali (Brahm) cannot stop them. That soul (Hans) will cross over.

Without Saarnam, even the "OM" and "Sohang" mantras alone are of no benefit. For example, consider "OM" as the shell of an oyster and "Soham" as the living being within that shell; if the "Saarnam" in the form of the Swanti raindrop is not received, the pearl of liberation will not be formed.

Saarnam has been omitted [by the world]. The chanting of Soham is not present in the six Shastras, the Gita, or the Vedas. Therefore, scholars (Pandits), sages (Rishis), and ascetics (Munis) are all deprived of complete salvation; they are not fully liberated.

The following verses have been taken from the Gyan Bodh in Kabir Sagar.

Hymn by Kabir Sahib - Aisa Ram Kabir ne Jaana

A description of the root, trunk, thick branches, twigs, and leaves of the world-like tree.

Description of the World-Tree in the Gita

In Gita Chapter 15, Verses 1–4 and 16–17, it is clearly stated that the root of this world, which is like a Pipal tree, is the Supreme God above. The saint who describes all parts of this World-Tree in detail (identifying who is the root, the trunk, the main branch, the smaller branches, and the leaves) is a "Ved-vit"—meaning he knows the true essence of the Vedas and is a Tattvadarshi Saint.

Supreme God Kabir Ji Himself, playing the role of a Tattvadarshi Saint, has provided this description:

• The Root: The Supreme God (Param Akshar Purush).
• The Trunk: Akshar Purush (Parabrahm).
• The Main Branch: Kshar Purush (Brahm/Kaal).
• The Smaller Branches: The three Gunas—Rajgun Brahma, Satgun Vishnu, and Tamgun Shiva.
• The Leaves: The people of this world.

Kabir Parameshwar has clarified: "I am the Root of this World-Tree. I am the Unmanifest (Alakh) Allah (God). I am the Creator, Sustainer, and Nourisher of all."

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Gita Chapter 15, Verse 16

Dvau, imau, purushau, loke, ksharah, cha aksharah, eva, cha | Ksharah, sarvani, bhutani, kootasthah, aksharah, uchyate ||

Translation: In this world, there are two types of lords (Purush). One is Kshar (Perishable Lord, i.e., Brahm), and the other is Akshar (Imperishable Lord, i.e., Parabrahm). Similarly, in the realms of these two, the bodies of all living beings are perishable (Kshar), but the soul is called imperishable (Akshar).

Gita Chapter 15, Verse 17

Uttamah, purushah tu, anyah, paramatma, iti, udahrtah | Yah lokatrayam, aavishya, bibharti, avyayah, ishwarah ||

Translation: The Supreme Lord (Uttam Purush) is, however, someone other than the aforementioned Kshar Purush (Brahm) and Akshar Purush (Parabrahm). He is called Paramatma (Supreme Soul). He is the one who enters the three worlds, sustains everyone, and is the Eternal God (Ishwar), superior to the lords mentioned above.

Gita Chapter 15, Verse 18

Yasmat, ksharam ateetah, aham, aksharat api cha uttamah | Atah asmi loke vede cha prathitah purushottamah ||

Translation: (The Speaker of the Gita, Brahm, says:) Because I (Kaal-Brahm) am superior to the perishable beings in physical form and also superior to the imperishable soul, I am renowned in the world and in the Vedas (based on heard/folk knowledge) as Purushottam (the Supreme Being/Master of the Lineage). Note: In reality, the True Master of the whole universe is the one described in Verse 17.

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Remaining Verses from the Nectar-Speech

Couplet (Sakhi):

Roop dekh bharmo nahi, kahain Kabir vichaar | Alakh Purush hridaye lakhe, soi utari hai paar ||

Purport: Supreme God Kabir Sahib tells His disciple Dharmadas: "Listen carefully, I (Kabir Sahib) have attained that Complete Brahm (Param Akshar Purush)." (He had to describe His own glory because no seeker knew of the True God; Kabir Sahib Himself played the roles of the devotee, the saint, and the Almighty).

That Supreme God resides in a place beyond all universes; that Eternal God (Satpurush) lives there. He is the Giver of all beings (as evidenced in Gita 15:17). He lives distinctly in that Eternal Abode (evidenced in Yajurveda 5:32). No one knows that God (evidenced in Gita 18:46, 61, 62, 66; 8:1, 3, 8, 9, 10, 17–22; and 2:17), and the method to attain Him is not described in [common] scriptures. Therefore, without the remembrance of Satnam and Saarnam, people perform "Kaal-worship" (only chanting the mantra "OM") and become the food of Kaal.

Worship the True Master (the Immortal Supreme God). The method to attain Him is through Satnam and Saarnam.

Due to a lack of this knowledge, even sages and saints apply great effort and perform practices described in the Vedas for thousands of years, yet it remains futile. They fail to achieve complete liberation. Kabir Sahib tells Dharmadas Ji that those noble souls seeking self-welfare will abandon their incorrect practices and approach a Tattvadarshi Saint (Enlightened Saint) for initiation. They are then granted the mantras of Satnam and Saarnam, enabling them to escape the trap of Kaal and reach Satlok. There, they become free from birth and death and attain the bliss of the Supreme God.

Because they have not found the correct path (method of worship), innocent souls have resorted to worshipping stones and searching for God in fasts, pilgrimages, temples, and mosques—all of which is in vain. These practices have been started by selfish, ignorant people and fake gurus. A guru who does not provide Satnam and Saarnam is an enemy of the Satpurush (Kabir Sahib); by performing and promoting incorrect worship, such gurus lead both themselves and their followers to hell. He who is lost himself is also misleading innocent, simple souls.

The Vedas and the Gita describe the glory of the name "OM," but even this is not the primal (root) name. Any incomplete name without Saarnam is called an "Ansh Nam" (partial name), which does not lead to full liberation. It is said that the world is entangled in the branches (referring to the worship of Brahma, Vishnu, Shiva, Brahm-Kaal, and Durga/Mother) and the leaves (referring to the worship of various lower gods and goddesses). Whoever performs their worship goes to hell. Evidence for this is found in Gita Chapter 14, Verse 5, Chapter 9, Verse 25, and Chapter 7, Verses 12 to 15 and 20 to 23.

The Supreme God is called the Root of the World-Tree, and no one knows that God or the correct way to worship Him. Kabir Ji has clarified, "I am the Root of this world." Out of ignorance, people consider Brahma, Vishnu, Shiva, Shri Ram, and Shri Krishna to be the Immortal Supreme God.

"Unfortunate souls do not know the Root; they describe the branches and twigs as the Supreme Being." Seekers of the world read the Vedas and scriptures but fail to understand them; they argue in vain. Meanwhile, the Holy Vedas, Gita, and Puranas all state that the Immortal God is someone else entirely. For evidence, a complete description is provided in Gita Chapter 15, Verses 16 and 17.

Those who worship these three deities (Brahma, Vishnu, Shiva) can never attain liberation. O innocent beings! Do not wander in their worship. Perform the spiritual practice of the Supreme God. Kabir Sahib tells Dharmadas, "Tell this to all living beings, destroy their confusion, and impart the knowledge of the worship and glory of the Satpurush."

Guidance on the True Path

Chaupai (Quatrain):

Jo jo vastu drishti mein aayi, soi sabahi Kaal dhar khaayi | Moorati poojain mukt na hoi, naahak janm akaarath khoi ||

Meaning: Whatever object comes within your sight will all be devoured by Kaal (Time/Destruction). Liberation cannot be attained by worshipping idols; such practice only results in wasting this human life in vain.

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From Kabir Panthi Shabdavali (Pages 541 to 544)

Ramaini 21:

Purport: In this Ramaini, Sahib Kabir is asking: "O scholars (Pandits) of the Vedas and Shastras, tell me—when the Great Destruction (Mahapralay) is brought about by Parabrahm, all subtle and physical bodies will be destroyed, and even this Brahm-Kaal (in his Virat form) will not remain. At that time, what will be the support of the Virat? The Vedas and chants will all turn to ash. When the sun and moon vanish, where will your 'Baal Mukunda' (deity) reside?" Therefore, seek the path of the Supreme God. Everyone has forgotten this true path, which is why there is no ultimate peace.

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Ramaini 23:

Purport: In this Ramaini, Sahib Kabir says that the Vedas (the four Vedas, Gita, etc.) and the Kateb (the four holy books of Islam, the Bible, etc.) are not false. Those who have not attained complete knowledge—they are the false ones, for they have given the society an incomplete path.

Suppose a man's wife dies. After death, she either takes another birth, goes to heaven or hell, or becomes a ghost. In that case, how could that poor soul come back to receive the Pinda Tarpan (ritual offerings to ancestors) you performed? You are pouring water out by the potful now, but consider this: if a person is alive and at home, and you pour water in their name elsewhere, do they receive it? When it doesn't reach the living, how can it reach the dead? You burned the body with your own hands and left the remains in the cremation ground (Vankhand), yet you offer Pinda to it later. One should serve the living; what is the benefit of rituals after death?

Offering Water to Ancestors is Futile

Once, when Kabir Sahib went to the banks of the River Ganges in Kashi, he saw many people filling pots with Ganges water, facing the sun, and pouring the water back into the river or onto the pavement. To dispel this ignorance, Kabir Sahib began splashing Ganges water onto the land with both hands. Observing this act, which went against their ritualistic traditions, the practitioners asked, "What are you doing?"

Kabir Sahib counter-questioned, "What are you doing?" Those innocent people replied, "We are sending water to our ancestors in heaven." Kabir Sahib said, "I have planted a garden near my hut; I am irrigating it." Upon hearing this, the simple-minded people laughed and said, "O foolish Kabir! How will this water reach half a kos (1.5 km) away? The ground right here is soaking it up."

Kabir Sahib replied, "If your water can reach your ancestors in the ancestral realm millions and billions of miles away, then my garden will surely be filled with water." He further added, "O ignorant ones! You say you are sending water to heaven. Is there no water in heaven? If so, why call it heaven? Call it hell instead." Understanding the significance of this divine play, those misled seekers took initiation from Kabir Sahib and secured their spiritual welfare.

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Special Note on Gita Chapter 3

In Chapter 3, Verse 36, Arjun asks: "Even against his will, a man commits sinful deeds as if driven by some forceful power. Please explain the reason for this?"

The Answer (Verses 37 to 43): The answer is that lust (Kaam) clouds the intellect of a living being, causing their knowledge to vanish. Therefore, one must control the mind through the intellect and slay this lust.

Consider this: Even Lord Shiva could not bring his mind and lust under complete control.

Lord Shiva and the Illusion of Attachment

Once, King Dasharath of Ayodhya had to send his son, Lord Ramchandra, into exile due to a promise made to his queen, Kaikeyi. Dasharath eventually gave up his life in the agony of separation from Ram. Lord Ramchandra was living in a hut at a place called Panchavati in the forest, along with Sita Ji and his younger brother Lakshman.

One day, Ravana, the King of Lanka, arrived in the guise of a sage and abducted Sita Ji. In search of Sita, Shri Ramchandra was wandering like a madman, weeping, and asking wild trees, plants, animals, and birds, "Have you seen my Sita?" He was lamenting deeply.

From the sky, Lord Shiva and Goddess Parvati (Mahadevi) were watching this. Upon seeing this, Lord Shiva offered his salutations (Pranam). When the Goddess asked whom he was saluting, Lord Shiva replied, "This is the Supreme Lord (Parabrahm)."

(Note: Worshippers of the three worlds consider Jyoti Niranjan to be Parabrahm because at that time, it was Kaal Brahm who had entered Shri Ramchandra and was making him suffer. This is the 'Mind' which creates attachment and, by destroying the intellect of even Lord Ramchandra, makes him weep like an ordinary being.)

Lord Shiva said, "No one can know your glory." This was because Lord Shiva could sense the supremely radiant power of Jyoti Niranjan within the body of Shri Ramchandra, but Parvati could not. To her, he appeared only as Ramchandra, the son of King Dasharath.

This is because everyone is under the control of Kaal (Jyoti Niranjan). He can diminish or sharpen anyone’s intellect whenever he pleases. At that time, he clouded Uma’s intellect while sharpening Lord Shiva’s. Consequently, Gauri (Parvati) did not offer her salutations.

She said to Lord Shiva, "This is Shri Ramchandra, the son of King Dasharath. Why are you calling him God?" Lord Shiva replied, "Uma, you do not understand. Ramchandra is an incarnation of Lord Vishnu. Someone has abducted his wife, which is why he is lamenting and searching for her."

Uma (Gauri) argued, "Does God ever weep? I will test him first; only then will I bow to him." Lord Shiva cautioned her, "Do not test him." Uma superficially agreed, saying, "Fine, I won't." However, as soon as Shiva moved away, she secretly assumed the form of Sita and appeared before Shri Ramchandra, thinking he would embrace her out of love and relief.

The outcome was the exact opposite. Shri Ramchandra said, "O daughter of Daksh! Where have you left Lord Shiva?" (This happened because Kaal/Maha-Vishnu unlocked the intellect of Shri Ram/Vishnu and revealed the Goddess’s true identity to him). Realizing this, the Goddess felt deeply embarrassed and thought, "Lord Shiva was right to offer salutations; you truly are God."

She returned to her home on Mount Kailash. On the way, Kaal (in the form of the Mind) provoked Shiva, who asked, "So, did you take your test?" Sati lied, saying, "No, I did not take any test." However, Shiva grew inwardly resentful toward the daughter of Daksh. He thought, "You assumed the form of Mother Sita" (Note: An elder brother’s wife is respected like a mother, while a younger brother’s wife is like a sister or daughter. Among the three brothers—Brahma is the eldest, Vishnu the middle, and Shiva the youngest).

Shiva declared, "Since you took the form of my Mother (Sita), I can no longer accept you as a wife," and he ceased all marital relations. Uma knew that 'Bhole Nath' was a man of his word; the Earth might change its direction, but Shiva would never abandon his resolve.

Driven by loneliness and constant regret over her mistake, Uma thought, "Why not go to my father's house? No matter how many mistakes a child makes, parents eventually forgive them." (This was a difficult decision because Uma had married Shiva against King Daksh's wishes, leading Daksh to banish her from his home. Thus, she had never visited her father since her marriage.)

With this thought, Uma went to her father King Daksh’s house. There, she saw that a grand sacrificial ritual (Yagya) was being performed. Walking through the pavilion, she noticed that all invited guests were seated with honor, and for those who hadn't arrived, seats and offerings were set aside. However, there was neither a seat nor a portion for Lord Shiva, Daksh’s own son-in-law.

Distressed by this, she went to her mother and expressed her anger: "You have kept neither a portion nor a seat of honor for your son-in-law, Shiva." (A daughter's influence usually works best with her mother). Hearing this, her mother replied, "You never listen to me. I told you, daughter, it is best to obey your parents' words. You married of your own will. Now your father does not listen to me either. I asked him a hundred times to call you, but he refused. Now, it is between you and your father."

Upon hearing these words from her mother, Uma went to her father, King Daksh, and said, "You neither invited your son-in-law Shiva nor set aside his portion of the offering." Hearing this, King Daksh expressed his resentment and said, "Who invited you here? Why have you come?"

Distressed by this insult, Goddess Uma committed suicide by jumping into the sacrificial fire pit (Havan Kund). When Shiva learned of this, he plucked a hair from his matted locks and struck it upon the ground. From it, a tall, broad, and fearsome figure appeared. He was named Virabhadra (Kaalbhadra). Shiva commanded him to take the army of ghosts and ganas and behead King Daksh.

At that time, Brahma and Vishnu were also present at King Daksh's sacrifice upon the King's special request. King Daksh feared that Shiva might become angry for not being invited and disrupt the ritual; thus, he had invited Brahma and Vishnu to protect himself and the sacrifice from Shiva.

When both Brahma and Vishnu realized that Virabhadra was approaching with an entire army and that his power exceeded theirs—posing a threat to their lives—they both prepared to flee. Other kings had already slipped away out of fear of Virabhadra. King Daksh, begging for his life, reminded Brahma and Vishnu, "You said that as long as you were here, I had nothing to fear. Now you too are leaving? Who else can protect me besides you?"

Brahma ignored Daksh's words and left, but Lord Vishnu stayed. Virabhadra arrived and a battle ensued with Vishnu. Virabhadra struck Vishnu with such an arrow that Vishnu was stunned—standing as rigid as a pillar, unable to move. The Brahmins present, who were reciting Vedic mantras, used the power of the mantras to break Vishnu's paralysis, after which Vishnu abandoned the battlefield and fled. Virabhadra then beheaded King Daksh according to Shiva's orders.

Later, Lord Shiva arrived at King Daksh’s palace to claim Uma’s body. Upon the prayers of all the assembled great sages, he restored King Daksh to life by attaching a goat's head to his body. He then saw Uma's remains, which were reduced to a mere skeleton. Blinded by attachment and mistaking the skeleton for the living Uma, he carried it on his shoulders and wandered like a madman for ten thousand years. He showered love upon those bones, kissing the skull as if it were Uma.

One day, acting on Narad Ji’s suggestion, Lord Vishnu used his Sudarshan Chakra to cut the Goddess's skeleton into pieces. (Where the eyes fell, the Naina Devi temple was built; where the torso fell, the Vaishno Devi temple was later established; and where the tongue fell, the Jwala Devi temple was constructed). These temples were intended as memorials to preserve the evidence of the event, though ritualistic worship began later.

Eventually, after a period of mourning, the intoxication of Shiva's attachment faded. Reflecting on the circumstances, Lord Shiva concluded: "Lust (Kaam) tormented me, leading to the desire for marriage. I married the daughter of Daksh. I placed total trust in Uma, believing she was my beloved and could never deceive me even in a dream. Yet, even she deceived me and lied, claiming she had not tested Shri Ram. Who in this world can be trusted now?"

With this thought, Shiva decided, "If there is no bamboo, there will be no flute" (meaning, he would remove the root cause). He resolved: "I will destroy this lust (Kaam) itself, which has become my greatest enemy." Based on folk-lore (Lok Ved) and abandoning scriptural injunctions, he performed arbitrary conduct—using stubborn persistence (Hath) to control his senses and mind. Lord Shiva performed intense penance and chanted the "OM" mantra for eighty-eight thousand years, eventually believing he had killed his mind and conquered lust and his senses.

Kaal Brahm (Maha-Vishnu/Jyoti Niranjan) thought, "If the beings of the world start performing such penances, how will I satisfy my hunger?" Kaal knows very well that the methods described in the Vedas, Gita, and other scriptures for conquering the mind cannot actually bring it under control. Nevertheless, he worried that if everyone followed Shiva's example and sat in meditation for thousands of years, they would not produce offspring for him to consume. Thinking this, he decided to "nip the evil in the bud."

If they saw that even a great practitioner like Shiva failed, no ordinary person would ever attempt to conquer the mind or lust (Kaam). Kaal (Jyoti Niranjan) inspired Lord Shiva to think: "Today, I must find out from Lord Vishnu how he assumed a female form during the 'Churning of the Ocean' to take the pot of nectar from the demons. I want to see that form, as I couldn't witness it properly due to the effects of the poison (which Shiva held in his throat, earning the name Neelkanth)."

With this thought, he went to Lord Vishnu and said, "Please show me that Mohini form again; I have a strong desire to see it." Lord Vishnu replied, "Let it be, Bhole Nath. One shouldn't dig up old graves (repeat the past). Time makes one do strange things. At that time, it was a necessity. If I hadn't gone among the demons as Mohini (a woman whose form enchant’s the mind), they would have become immortal by drinking the nectar and would have continued to harass devotees and sages. I gave them a pot of wine instead; they got intoxicated, and I snatched the nectar for the gods. They were all mesmerized by my female form, which allowed me to switch the pots."

Lord Shiva insisted, "I want to see that same female form; you must have looked very beautiful. I will sit and pray at your door until you fulfill my wish." Vishnu Ji realized that if this seeker, who was capable of sitting for 88,000 years, stayed there, he wouldn't budge. With this in mind, Lord Vishnu vanished. A short distance away, he reappeared as a beautiful young woman wearing a semi-nude outfit. Shiva became so overcome with lust that he began chasing the girl. By the time he caught her hand, his semen had already discharged. Lord Vishnu then manifested in his true form. Holding Shiva’s hand, Vishnu Ji said, "I fooled the demons in such a way that even a 'Trikal-Darshi' (knower of three times) yogi like you got caught in the trap."

If gods and practitioners like Shiva could not control the mind and lust, how can an ordinary being succeed? This great enemy can only be defeated by obtaining the scriptural method of worship from a Tattvadarshi Saint. Saint Garibdas Ji Maharaj, a disciple of Kabir Sahib, says in his speech:

Garib, jaise agni kaasht ke maanhai, hai vyaapak par dikhe naahin | Aise kaam dev prachanda, vyaapak sakal dweep nau khanda ||

Meaning: Just as fire exists within wood but remains invisible, lust (Kaam) resides within every living being. Whenever a man and woman come into proximity, the fire of lust is ignited—just as invisible fire becomes visible when wood is set ablaze. Kabir Sahib says:

Kabir Satnam sumiran bin, mite na man ka daag | Vikaar mare mat jaaniyo, jyon bhoobhal mein aag ||

(Meaning: Without the remembrance of Satnam, the stain on the mind cannot be removed. Do not think that vices have died; they are like fire hidden under ashes.)

Every seeker, upon reaching a certain stage in their practice, mistakenly believes they have conquered the mind and senses. Even the great sage Narad Ji once fell into this delusion. As per the nectar-speech of Respected Garibdas Ji (the Kabir Panthi Saint from Chhudani, Haryana):

Garib, kurang, matang, patang, shrang aur bhranga | Indree ek thagyo tis anga || Garib, tumhre sang paanchon prakaasa | Yog yukt ki jhoothi aasha ||

• Kurang (Deer): In a deer, the sense of hearing is dominant. Enslaved by the desire for musical sound, it follows the hunter (who plays a specific tune on a sarangi) without regard for its life and is killed.
• Matang (Elephant): The elephant is dominated by lust (Kaam). Controlled by its reproductive sense, it surrenders its life into the hunter's hands.

Hunters use a trained female elephant to catch wild elephants. They dig a deep pit in the forest, cover it with bamboo, soil, and grass so it looks like solid ground. Then, they send the trained female elephant toward a herd. She touches a male elephant to incite lust. When the lustful elephant tries to approach her, she runs away toward the pit. She knows exactly where to sidestep the trap and continue running, but the male elephant, blinded by lust, runs straight ahead and falls into the pit. Unable to escape, he eventually grows weak from trumpeting in despair and is captured by the hunter. For the rest of his life, he remains enslaved, wandering from village to village with a beggar, hungry and thirsty.

Controlled by form (the sense of sight), a moth becomes obsessed with the light of a lamp and burns itself to death. Controlled by taste (the sense of the tongue), a fish tries to eat a small piece of meat that a fisherman has tangled in a sharp, curved iron wire (a hook). That hook gets stuck in its mouth, and the fisherman jerks it out of the water. The fish dies in agony. Controlled by smell (the sense of the nose), a bumblebee sits on a flower and becomes so captivated that when the flower closes in the evening, the bee remains trapped and loses its life.

"With you are all five 'lights' (senses); the hope of being united in Yoga is false."

Saint Garibdas Ji says that since all five of these knowledge-senses exert their influence over a human, the hope of being "Yog-yukt" (united with God/attaining perfect meditation) is futile. As stated in Gita Chapter 3, Verses 4 to 6, a hypocritical seeker who sits in one place, forcibly restraining their senses of action while appearing to be in meditation, is practicing deceit (hypocrisy) because their knowledge-senses are not still. Therefore, they cannot truly be united in Yoga.

2. Narad Ji Could Not Control the Mind

By practicing self-willed meditation, Narad Ji became arrogant, believing he had conquered his mind. When he was tested, he became desperate to marry and ended up having a monkey's face placed on him, leading to a humiliating public spectacle.

3. Even Krishna (Vishnu) Could Not Control the Mind and Lust

It is well-known that Lord Krishna, influenced by the mind and lust (Kaam), engaged in amorous play with thousands of Gopis, Radha Ji, Kubja, and his eight married wives.

Furthermore, once there was a demon whom the gods were unable to kill. A sage revealed that the demon could not be defeated because his wife was extremely devoted and chaste (Pativrata); only if her chastity was broken could he be killed. All the gods approached Lord Vishnu with a prayer for help. Vishnu Ji accepted their request, assumed the form of that demon, and through deception, engaged in an intimate act with the demon's wife. Only then was the demon killed.

Can Arjun, or any ordinary being, control the mind? This is all the trap of Kaal, who forces a soul to commit sins even against its will. The mind itself is Kaal Brahm. This Kaal is terrified of the Supreme God, Kabir Sahib. Saint Garibdas Ji has explained this as follows:

Kaal darai Kartaar se, jai jai jai Jagdish | Jaura jode jhaadata, pag raj daare sheesh || 1 ||

Kaal jo peesai peesna, jaura hai panihaar | Ye do asal majoor hain, Satguru ke darbaar || 2 ||

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Purport and Explanation

Verse 1: Kaal Brahm fears only Kabir, the Creator (Kartaar). He sings the praises of the Almighty. Even Jaur (Death) is subordinate to Kabir Parameshwar; it cleans His shoes, meaning Death is merely a servant of God Kabir. A servant obeys the Master's command; therefore, the death of a true devotee of Kabir Sahib cannot occur merely due to past destiny (Sanskar). It happens only at the appropriate time by the command of Supreme God Kabir.

Verse 2: The meaning is the same: in the presence of Satguru Kabir, Kaal Brahm is like a servant to a very wealthy master. In ancient times, flour was made by grinding grain in a hand-mill. A servant would grind the grain (Peesna). Kaal "grinds the grain" for Kabir Sahib, and Death is like a water-carrier (Panihaar). In the court (office) of Supreme God Kabir, these two are the "real laborers"—meaning they are insignificant before the power of the Almighty. Therefore, the mind (Kaal) can only be controlled through the authentic spiritual practice shown by Kabir Sahib.

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The Message of Supreme God Kabir

Supreme God Kabir (KavirDev) wants to convey that Kaal has influenced mankind with these five vices (Lust, Anger, Greed, Attachment, Pride).

• The Futility of Hatha Yoga: Why make a fruitless attempt at spiritual practice by sitting in one place and performing forced meditation (Hatha Yoga)?
• Worship While Working: Perform your spiritual practice while carrying out your duties. As stated in Gita Chapter 8, Verse 7, "O Arjun, remember Me (perform my Bhajan) and also fight the war." No activity occupies a person more than war; thus, the Gita proves that Hatha Yoga is useless.
• The Path to Liberation: While performing your worldly duties, take Satnam from a Complete Satguru, perform worship, and become free from the trap of Kaal.

The mind is only controlled through the worship of the Supreme God. Through this Satnam, vices are eradicated and the mind is subdued; and through Saar Shabd, one attains the Supreme God and gains complete freedom from the cycle of birth and death.

 

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