Bhagavad Gita Chapter Five Summary

Analysis: In Chapter 5 of the Gita, the Giver of the Gita provides specific information about a God other than himself. This is particularly described in Verses 14, 21, 24, 25, and 26.

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Gita Chapter 5, Verse 14:

The Giver of the Gita describes the glory of the Master of the entire lineage (the Supreme Lord): "The Lord, i.e., the Master of the lineage, first creates the universe. At that time, neither the basis of doership nor the basis of actions exists, nor the connection to the fruits of actions. However, all beings eventually experience the fruits of the actions performed according to their nature."

Gita Chapter 5, Verse 15:

The omnipresent Master of all—the Complete God—does not give the reward for anyone's sins or virtuous deeds directly; rather, a soul receives fruits according to established laws. However, true knowledge is shrouded by ignorance, causing all ignorant humans, who lack Tattva-gyan, to be deluded like animals. Consequently, they indulge in spiritual practices contrary to the scriptures and remain attached to momentary pleasures. For those seekers who perform devotion according to the scriptural method, the Lord forgives their sins; otherwise, they only receive what is destined by their previous impressions (Sanskaras). (5:15) Read Verses 16–17 for more details.

Gita Chapter 5, Verse 16:

For those whose ignorance has been destroyed by Tattva-gyan—the knowledge of the soul and God revealed by the Complete God appearing in the form of a Saint—their knowledge (Tatparam) illuminates that Complete God (who is different from the Giver of the Gita) just like the sun. It completely ends the darkness of ignorance and provides knowledge of the glory of the Param Akshar Brahm.

Gita Chapter 5, Verse 17:

By performing devotion based on that Tattva-gyan, the seeker attains the Complete God and is liberated from the cycle of birth and death, achieving complete salvation.

Gita Chapter 5, Verse 18:

A seeker possessing Tattva-gyan looks upon all beings with an equal eye, recognizing that every soul is the same, though they inhabit different bodies according to their past deeds. (5:18)

Gita Chapter 5, Verse 19:

Those whose minds are steadily fixed in this way remain flawless even while living in the world; they are situated in the Sacchidanand Ghan Brahm (the Embodiment of Truth-Consciousness-Bliss). (5:19)

Gita Chapter 5, Verse 20:

One who, based on Tattva-gyan, accepts both joy and sorrow as the will of God is a Brahmvit (knower of God's knowledge). Such a seeker is situated in the Sacchidanand Ghan God. (5:20)

Gita Chapter 5, Verse 24:

A Tattva-gyani seeker is connected to the Complete God from within their soul; that seeker (Yogi) attains the Peaceful Brahm—the God of supreme peace, i.e., Sacchidanand Ghan God.

Gita Chapter 5, Verse 25:

Those whose sins have been destroyed by performing scripture-based practice after taking initiation from a Tattvadarshi Saint, and whose doubts have been resolved by Tattva-gyan, become well-wishers of all beings. Such seekers (Rishayah) who perform true devotion and virtuous deeds attain the Shant Brahm—the blissful, peaceful God, Satpurush. Kaal Brahm is a fierce lord; in his realm, no one can live in peace as everyone faces some form of suffering. However, in Satlok, there is no suffering, and all beings live in peace with the Peaceful God.

Gita Chapter 5, Verse 26:

For the wise soul who is free from vices and has conquered the mind, the Complete God is present everywhere—meaning the authority of the Complete God is seen over everything.

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The Question of Sanyasa vs. Yoga

In Gita Chapter 5, Verse 1, Arjuna asks: "Between Karma Sanyasa (Renunciation of Action) and Karma Yoga (Yoga of Action), which is superior?"

1. Karma Sanyasa (Two Types):

• A seeker who, inspired to find God, leaves home and sits in a forest practicing Hatha Yoga contrary to scriptural methods.
• One who stays at home but practices Hatha Yoga by sitting in one place for hours, abandoning scriptural methods. Both are Karma Sanyasis.

2. Karma Yoga (Two Types):

• One who performs scripture-based devotion while living with a family and performing worldly duties, OR one who remains unmarried in an ashram/home performing service (Seva) and scripture-based practice. These are true Karma Yogis.
• The second type includes those who live with family OR in an ashram but perform practices contrary to scriptural injunctions. These are also called Karma Yogis, but their practice is flawed.

Karma Yogi is Superior to Karma Sanyasi

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Gita Chapter 5, Verse 1 Translation:

Hindi to English: "O Krishna! On one hand, you are praising the Sanyasa (renunciation) of actions, and on the other hand, you are praising Yoga (the performance of actions). Please tell me decisively which one of these two is definitively more beneficial for me." (5:1)

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Gita Chapter 5, Verse 2 (Original Text and Meaning):

Sanyāsaḥ karmayogaś ca niḥśreyasakarāv ubhau | tayos tu karmasanyāsāt karmayogo viśiṣyate || (2)

Translation and Essence: The essence of Gita Chapter 5, Verse 2 is that in the absence of a Tattvadarshi Saint, there are two types of seekers who practice contrary to the scriptures: Karma Sanyasis and Karma Yogis. The spiritual practice of both is inauspicious and "not to be done"—meaning it is futile.

This is because Gita Chapter 16, Verse 23 states that those who abandon scriptural injunctions and act according to their own whims (arbitrary worship) do not attain any benefit. Verse 24 adds that for determining what should be done (the correct practice for complete liberation) and what should be avoided, the scriptures alone are the authority. The true meaning of the scriptures is revealed by a Tattvadarshi Saint; only by obtaining knowledge from them is devotion fruitful (Evidence: Gita 4:34, Yajurveda 40:10 & 13).

Even so, between these two types of seekers who act contrary to the scriptures, a Karma Yogi is better than a Karma Sanyasi.

The Reason:

• The Karma Yogi: Although currently practicing contrary to the scriptures, when a Karma Yogi hears the Satsang (spiritual discourse) of a Tattvadarshi Saint, they immediately renounce their unscriptural worship and adopt the correct path to achieve self-welfare.
• The Karma Sanyasi: Whether they are Hatha Yogis living at home (sitting in one place with eyes and ears closed) or those who have renounced their homes to practice Hatha Yoga, they generally refuse to accept the knowledge of a Tattvadarshi Saint due to their ego. They become arrogant about the supernatural powers (Siddhis) gained through their penance and the fact that they "sacrificed" their homes. This pride acts as a barrier to attaining true devotion. Out of millions of Karma Sanyasis, only a rare few accept the truth.

Therefore, an unscriptural Karma Yogi is better than an unscriptural Karma Sanyasi. Similarly, a Karma Yogi (who works while practicing) is superior to a lazy person who takes Sanyasa and lives in an ashram merely to avoid work, as the act of taking Sanyasa often leads to spiritual pride.

Karma Yogi vs. Karma Sanyasi

Gita Chapter 5, Verse 2 describes that Karma Yoga (living at home with a family or staying unmarried while performing worldly duties in a home or ashram) is superior to Karma Sanyasa (leaving home to become a wandering ascetic).

Examples of Karma Yogis: King Ambarish, King Janak, Supreme God Kabir Sahib Ji (who, despite being God, performed the divine act of weaving to prove that working while worshipping is the best path), Sant Garibdas Ji Maharaj, Guru Nanak Dev Ji, Sant Namdev Ji, and Sant Ravidas Ji.

The Gita also states that if the spiritual practice is correct, one will achieve the same spiritual heights whether they live at home or in an ashram.

Salvation through Duty (Swadharma)

Gita Chapter 18, Verses 41 to 46 state that individuals of all four varnas (Brahmin, Kshatriya, Vaishya, and Shudra) can attain Param Siddhi (complete liberation) while performing their natural, inherent duties.

• Verse 46 clarifies that by worshipping the Supreme Lord—from whom all beings originated and by whom this entire universe is pervaded—through one's natural duties, a human attains perfection.
• Verse 47 explains that a seeker performing their own scripture-based practice (while working) is superior to one performing unscriptural practice (Karma Sanyasa). A seeker does not incur sin while performing their duty. This proves that practicing stubborn Hatha Yoga by renouncing actions is actually a sin.
• Verse 48 clarifies that one should not abandon their natural work, even if it appears to involve some flaw or sin (such as small organisms being killed during farming).

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Wisdom from Sant Garibdas Ji

Sant Garibdas Ji, based on the Tattva-gyan received from Kabir Sahib, explains:

Garib, dere dande khush raho, khushre lahe na moksh | Dhru Prahlad udhar gaye, to dere mein kya dosh ||

Meaning: Live happily in your "dera" (home/tent) and perform true worship. If merely staying a lifelong celibate brought liberation, then every eunuch (Khusra) would be liberated, but we have never heard of such a thing. True worship brings liberation to everyone—whether a householder, a celibate, or a eunuch. For example, Dhruva and Prahlad achieved liberation; they were both married and were kings. Therefore, there is no flaw in being a householder.

Garib, vo jungle ke roj hain, manushyon bidke jaahin | Nish din phirain ujaad mein, Sahib paave naahin ||

Meaning: Those "Karma Sanyasis" who leave home for the forest, wear only banana-leaf loincloths, eat only fruits and leaves, avoid human contact, and spend their lives in caves are like wild animals (Roj/Blue bulls). If their practice is not according to the scriptures, they cannot attain God. They suffer from the elements and fear of predators, and they develop an ego regarding their "renunciation," which ruins their devotion.

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The Failure of the Untrained Mind

Kabir, man ke mare ban gaye, ban taj basti maanh | Kahain Kabir main kya karun, man to maane naanh ||

Meaning: A seeker, driven by past-life impressions, may go to the forest and take initiation from an ignorant guru, performing severe penance. They feel satisfied, thinking their devotion is successful. However, when God tests them, they fail due to a lack of Tattva-gyan (True Knowledge) and eventually return to society to marry and live as householders.

Example: The story of Shringi Rishi (who lived in the forest but was eventually lured back to worldly life).

Even Karma Sanyasis like Shringi Rishi failed

Once, Shringi Rishi became a Karma Sanyasi and retreated to the forest for many years. He practiced severe Hatha Yoga to gain the ability to endure hunger, thirst, heat, and cold. He practiced controlling the Prana and Apana breaths and staying in a trance (Samadhi) without food, which makes the body less sensitive to the elements. Chanting the mantra "OM" (which is the correct name for Brahm worship in the Vedas and Gita) while practicing arbitrary methods contrary to the scriptures is called a Dhyan Yagya (Meditation Sacrifice). The reward of such a Yagya is either heaven or a kingdom on earth, followed by the suffering of 8.4 million species. This is because "Meditation Yagya" requires sitting still, which eventually turns into mere penance (Tap).

Achievements through the "OM" Mantra: Supernatural powers (Siddhis) and attainment of Heaven.

Garib, Omkar Ishwari Maya, jin Brahma Vishnu Mahesh bhramaya | Garib, OM anandi lahar hai rang hori ho | Sohang mukta sindh Ram rang hori ho ||

Penance leads to a Kingdom. After enjoying both (Heaven and Kingdom), the cycle of hell and the 8.4 million species remains constant. During Pranayama, one shortens the breath to enter Samadhi; however, by restraining the breath, one kills the microscopic organisms (vayu ke keetanu) present in the air. The practitioner must bear the sin of these deaths. In the three worlds (up to the realm of Brahm), whatever actions a soul performs must be accounted for: virtues in heaven and sins in hell or lower life forms. Furthermore, practicing against the principles/commandments of the Lord is a grave sin due to disobedience.

Shringi Rishi practiced breath control and minimal food intake. He would face a tree and, once a day, lick the bark of the tree with his tongue. That was his only nourishment. After some years, he moved to a forest near Ayodhya and began displaying his spiritual powers, becoming a major attraction for the citizens.

One day, Shanta, the daughter of King Dasharatha, went to see the Rishi with her father's permission. Seeing Shringi Rishi’s form, she became captivated and tried to wake him from his trance. Someone suggested: "Apply honey to the bark where he licks and bring food. When he opens his eyes, feed him. Then he won't be able to stay in deep Samadhi for long."

They did exactly that. The Rishi felt pleasure from the honey and licked the bark multiple times. The next day, he opened his eyes and ate Kheer (rice pudding). King Dasharatha, considering Shringi Rishi a highly attained Yogi, brought him home and made him his Guru. When the King prayed for sons, Shringi Rishi advised him to perform a Putrakameshti Yagya. During this time, a romantic relationship developed between Shringi Rishi and Shanta. Initially, Dasharatha refused the marriage because he was a Kshatriya and the Rishi was a Brahmin. Eventually, another Rishi adopted the girl, and they were married. The Rishi then moved to a distant forest with his wife and lived in a hut.

Evidence: This account is found in the Ramkoleva section of the Balkand of Tulsidas's Ramayana (Page 274), in the following verses:

Boli Siddhi sunahu Raghunandan tum hamar nandoi... Nij bahini Shringi Rishi ko tum kaise diyo vivahi...

Regarding this, Venerable Garibdas Sahib Ji Maharaj says that without the correct spiritual practice of the Complete God, a soul assumes they are doing right, but the result is wrong:

Garib, Deembh karai doongar chadhain, antar jheeni jhool | Jag jaane bandagi kare, bovai shool babool || Garib, jaise chandan sarp liptai | sheetal tan bhaya vish nahin jaai ||

Meaning: Those who perform hypocrisy (Deembh) by climbing high places (Doongar) to display severe penance remain internally influenced by vices. This is also proven in Gita Chapter 3, Verse 6, which says that the foolish soul who forcefully restrains the organs of action but continues to dwell on sense objects in the mind is called a hypocrite (Dambhi). The public thinks he is a great devotee performing difficult tasks, but by abandoning scriptural methods and performing self-willed penance, he is "sowing thorns of acacia" for his future. Gita Chapter 17, Verses 5-6 labels such people as having a demoniac nature.

Without the earnings of Satnam and Sarnam, other spiritual practices—as explained by Supreme God Kabir and Venerable Garibdas Sahib—are like snakes clinging to a sandalwood tree in summer. The snakes feel a temporary coolness (peace), but their venom does not decrease. Consequently, their internal heat, restlessness, and fear remain. Similarly, no matter how much a seeker worships Brahm (Kaal), their vices (lust, anger, greed, attachment, ego) do not diminish. Therefore, a Karma Yogi is superior to a Karma Sanyasi.

Vices Are Not Eradicated Through Vedic Spiritual Practice

The essence of Chapter 5, Verse 7 is that an individual who attains knowledge of the soul begins to realize that they should not commit evil. They attempt to subdue the mind and may even believe they have conquered it. Such a pure soul tries to avoid bad deeds, but the mind cannot be controlled through Brahm-Sadhana (worship of Brahm/Kaal). For instance, Shri Narad Ji practiced intense meditation in the forest for many years (as a Karma Sanyasi) and believed he had finally gained mastery over his mind and senses.

The Essence: In several verses, the Giver of the Gita (Brahm/Kaal) says, "Worship me, and you will attain me." However, he also clarifies his own status: that the cycle of birth and death for both him and the seeker remains constant. He explains that if one worships Tat Brahm (the Supreme Eternal God), they will attain Him and never return to the cycle of birth and death. He instructs that the method for worshipping that Supreme Lord must be learned from Tattvadarshi Saints, as that complete spiritual knowledge is not fully present in the Vedas or the Gita. Consequently, those who practiced according to the Vedas could not remain free from vices, even if they wished to.

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The Story of Narad Ji

One day, Narad Ji said to his father, Brahma: "Father, by performing severe penance for years, I have suppressed my mind and senses. I am now 'Yoga-yukta' (united in Yoga)." Brahma replied, "Keep this to yourself. Do not tell anyone, especially not your uncle, Vishnu."

Narad Ji thought his father simply didn't believe he had become entirely free of vices. One day, while traveling, Narad Ji arrived in Vishnu Lok. Lord Vishnu welcomed him, saying, "O Sage, you have appeared after many years, like the new moon. Is all well?" Narad Ji replied, "Lord! I have returned from years of practice in the forest. I have subdued my mind and senses. I am no longer under their control." Vishnu Ji remarked, "Very good; it is the primary duty of sages to control the mind and senses."

Driven by the inspiration of Kaal (Jyoti Niranjan), Lord Vishnu thought, "He has become arrogant." (Kaal is always worried that if these sages succeed in their practice, his 'production'—the cycle of souls—will decrease. Kaal plays both sides: he sent Narad to Vishnu out of pride, and then he inspired Vishnu to humble him). A plan was hatched to shatter Narad's pride.

Vishnu Ji created a beautiful city through his illusory power (Maya). A Swayamvar (a ceremony to choose a husband) was organized for the King's daughter. Narad Ji, departing from Vishnu, saw the bustling city and asked, "Why is there such a celebration today?" He learned the King's daughter was choosing a groom and princes had arrived from far and wide. People whispered, "The girl is like an angel from heaven. Whoever wins her will be truly fortunate."

At that moment, triggered by the wedding songs and Kaal’s influence, Kamdev (the god of lust) awakened within Narad. Like a spark hidden under ash that flares up when poked, lust became so powerful that Narad lost his wisdom and could only think of winning the girl. He thought, "She won't like my current face. Why don't I ask Vishnu for his form? She will like me instantly."

He meditated on Vishnu in a secluded spot. Lord Vishnu appeared and asked the reason. Narad explained everything and said, "Lord! I have never asked for anything until today. Please do not refuse me now." Vishnu said, "Ask, O Sage." Narad made him promise first, then said: "I want the 'Hari' form. I want to get married."

Lord Vishnu said, "Tathastu" (So be it) and left. One meaning of the word Hari is 'Monkey'. Consequently, Narad's face turned into that of a monkey. Extremely pleased with himself, the sage went to the Swayamvar and took a seat. The girl arrived with a garland, looking at the kings with grace. She passed Narad and moved on. Narad thought, "Perhaps she didn't notice me," and moved to the next empty chair. Again, she passed him by. Narad thought, "Is she blind?" He kept moving seats to stay in her path. When she approached him again, he stood up to ensure he was seen. She stepped back and walked away.

Just then, a prince showed Narad a mirror. Seeing his hideous monkey face, Narad called Vishnu a deceiver. Looking ahead, he saw Vishnu himself sit on a throne, and the girl placed the garland around Vishnu’s neck. Narad's anger knew no bounds. He cursed Vishnu: "Just as I am suffering today for the loss of a wife, you too shall spend an entire life suffering in separation from your wife."

As a result of this curse, Vishnu was born as Lord Ramachandra to King Dasharatha. He married Sita, was immediately exiled, Sita was abducted from the forest, he fought a war to kill Ravana, and then, after returning to Ayodhya, he had to exile a pregnant Sita because of a washerman's comment. The fact that Ram and Sita could never be reunited until the end was the result of Narad’s curse.

Conclusion: Here, Kaal himself compels the living being to perform an action and then makes them suffer the consequences. He inspired Vishnu to give Narad a monkey's face, and then Vishnu had to suffer the misery of Narad's curse.

Essence: Gita Chapter 5, Verse 3 describes a Karma Yogi practicing according to scriptural injunctions. It states that a faithful devotee—whether living with a family or staying unmarried in an ashram serving the True Guru and the congregation—is perpetually free from attraction and aversion. In reality, such a person is a true Sanyasi (renunciant), and they are the ones who can confidently impart the knowledge of true spiritual practice to others who are practicing against the scriptures.

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Special Note: Chapter 5, Verse 4 states that a Gyan Yogi (one on the path of knowledge) and a householder achieve the same goal. Anyone who claims that a Gyan Yogi is superior to a householder is not a scholar (Pandit). If the devotion of both is according to the scriptures and they remain within the bounds of the Guru’s rules (Guru Maryada), both are successful. Conversely, if the practice is not according to the scriptures, both will fail, regardless of whether they are householders or Gyan Yogis. Even the Lord states that a householder (Karma Yogi) is superior to those practicing Karma Sanyasa (renunciation of action) without scriptural injunctions, because in Karma Sanyasa, the pride of renunciation naturally arises, which is a complete obstacle to attaining God. Verse 5 confirms that the Gyan Yogi and the Karma Yogi reach the same destination; whoever understands this has the correct knowledge.

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Further Insight: The essence of Verses 4–5 addresses a common misconception. Some believe that an enlightened person never marries and remains a lifelong celibate, and only such a person can be liberated, whether at home or in an ashram. Because such individuals acquire some knowledge and use eloquent examples to teach others, innocent souls believe, "This person is a great scholar; they are surely liberated, while we householders stand no chance." On the other hand, some argue that one can only attain welfare while living with a family because a householder performs charity and social service. The Gita calls people with both these narrow views "children" and urges us not to consider them wise.

The real knowledge—imparted by a Complete Saint who is a Tattvadarshi—is that both types of seekers obtain the same result if they practice according to scriptural methods under the Guru's guidance. A seeker who understands this explanation is never swayed by others' opinions. A celibate devotee who preaches may receive praise for being a "great scholar," but a householder or celibate who knows the Tattva-gyan (True Knowledge) understands that liberation comes from the Satnam (True Mantra) and following the Guru’s rules, not from mere intellectual knowledge. Similarly, the householder knows that even if a devotee has memorized a few verses and gained empty admirers, both the preacher and the admirers are foolish if they lack true practice. Salvation depends on the Mantra and discipline; otherwise, both become liable for sin and remain devoid of true devotion. Whoever understands this reality, whether celibate or a householder, knows the truth.

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Critique of Other Translations: Most translators of the Gita have written in Chapter 5, Verse 4 that Sanyasa and Karma Yoga yield the same result. This is proven wrong by Gita Chapter 5, Verse 6, which says: “Sanyāsaḥ ayogataḥ tu duḥkham āptum”.

• Word Meaning: The path of Sanyasa (renunciation of action) is a cause of sorrow because it involves practice contrary to the scriptures.
• In contrast: A scripture-based Karma Yogi (yogayukto munir) attains God without delay (brahma nacireṇādhigacchati).

This Verse 6 resolves all doubts that previous translators did not render the text accurately. Furthermore, Verse 2 explicitly states that Karma Yoga is superior to Sanyasa. Therefore, the common translation of Verse 4 is incorrect. In Verse 5, "Sankhya Yoga" refers to spiritual practice based on Tattva-gyan, not the path of physical renunciation. Thus, the translation provided here (by Rampal Das) is the most accurate.

The Essence of Verse 6: Those who practice by abandoning scriptural methods via the path of Sanyasa—whether they worship Brahm or lower deities—only attain misery. True seekers who are Karma Yogis attain God quickly.

"A Karma Sanyasi Becomes Arrogant About Their Renunciation"

Gita Chapter 5, Verse 7 clarifies that both types of Sanyasis (those on the path of Karma Sanyasa) cannot escape the pride of their renunciation and penance. Pride is a total obstacle on the path to God; the entire spiritual practice of an arrogant person becomes fruitless, and they do not attain God. Gita Chapter 5, Verse 2 explicitly states that Karma Yoga is superior to Karma Sanyasa.

Evidence: Dhruva, Prahlad, King Ambarish, and King Janak were householder Karma Yogis (though their practice lacked scriptural injunctions). Guru Nanak Dev Ji, Saint Ravidas, and Saint Garibdas Sahib Ji were householder Karma Yogis who performed scripture-based practice. Pride does not take root in a Karma Yogi; he remains fearful of committing sins and maintains deep respect for Saints.

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Evidence No. 1: The Story of Sukhdev Rishi

Sukhdev Rishi practiced as a Karma Sanyasi. Due to the merits of his past-life worship, he possessed the Siddhi (supernatural power) of flying in the sky, which made him extremely arrogant. He did not consider any other seeker to be his equal. He looked down upon householders and believed their spiritual practice was wrong and incapable of providing liberation. Having attained the power of flight, he assumed no one else had such an achievement and that he was the greatest Yogi. Even the deities of Indra's heaven respected him as an "attained" Rishi.

Once, a beautiful celestial nymph named Urvashi came to him, but Sukhdev did not even touch her. The nymph left defeated. It was natural for Sukhdev Rishi to become proud after this. He could fly across all three worlds. Regarding this, Sant Garibdas Ji Maharaj has said:

The Essence: Supreme God Kabir is the Creator of all beings; therefore, He is the true well-wisher in the form of Father, Mother, Brother, and Friend. Kabir Ji had a spiritual dialogue with Shri Gorakhnath Ji and revealed the true spiritual knowledge. Based on that knowledge (at that time), Gorakhnath Ji inspired 990 million (99 Crore) kings to take up devotion and become Sanyasis. However, Gorakhnath Ji did not possess the path to Complete Liberation; thus, he did not achieve it. He became famous as a great scholar, but remained deprived of the "state of a Saint" (Sant Gati).

Similarly, Shri Sukhdev Ji was a perfect Jati (a celibate who is not attracted to any woman). He even passed the test of King Janak. When a young woman went to him at night and sat on his bed touching his feet, Sukhdev Ji sat up. When she moved closer, he left the bed, called her "sister/mother," and sent her out of the room. Yet, because he lacked the true path of devotion, he was deprived of the Sant Gati.

It is famous worldwide that Sita Ji, the wife of Shri Ramchandra Ji, endured many tortures from Ravana, the King of Lanka, to protect her chastity. She did not waver and even passed the "fire ordeal" (Agni Pariksha) taken by Shri Ramchandra Ji. However, she lacked True Devotion (Satya Bhakti). One may find many wives like Sita and many men/women with the aforementioned glories, but finding a Complete Saint is a rare and distant matter.

In Gita Chapter 7, Verse 19, the Giver of the Gita says that all humans worship other gods and goddesses. Only after many, many births does a wise man worship Me. However, the Saint who explains that Vasudeva—meaning the Supreme God whose authority pervades all universes—is the Master of the entire lineage, the Creator of all, the Sustainer of all, the Giver of complete liberation, and the only one worthy of worship (i.e., that Supreme God is everything, Sarvam), is extremely difficult to find (Sudurlabh).

It is also said in the Sukshma Veda:

Kotyo madhya koi nahin rai jhoomkara | Arbon mein koi gark suno rai jhoomkara ||

Essence: Sant Garibdas Ji, in response to a question from Ramrai (who came from village Basiyar near Ludhiana, Punjab), explained that a Complete Saint cannot be found among millions; there is perhaps only one in billions who is (Gark) fully enlightened and knows the true knowledge of spiritual practice.

Request to Readers: Currently, the world's population is approximately eight billion. This servant (Rampal Das) is the only Saint endowed with complete knowledge and true devotion—whether you believe it or not.

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The Remainder of Sukhdev Ji’s Story:

One day, Sukhdev Ji reached the realm of Lord Vishnu and wished to stay in the heaven (rest house) there. At this, the guards asked, "Who is your worshipful Guru? Please tell us his auspicious name so we can check our list (which contains names of authorized Gurus at that time) to see if he is authorized to grant initiation."

The Rishi replied, "I have not made any Guru, nor did I feel the need. Those who have Gurus cannot even lift themselves two feet off the ground, whereas I have reached all the way here. What is the need for a Guru?" Sukhdev Ji continued arguing. The guards of heaven stated, "We will not let you inside. It is Lord Vishnu’s command that a 'Guru-less' (Nigura) being cannot reside in heaven."

Hearing this, Sukhdev thought, "These ignorant beings (guards) are not familiar with my glory." He demanded, "Take me to Lord Vishnu, or I will not leave." An attendant (Parishad) relayed the entire account to Lord Vishnu. Lord Vishnu came out of his palace and asked, "Rishi Ji, what brings you here?" Sukhdev Rishi bowed and said, "Lord, I have come with the desire to live in heaven. Your servants are not permitting me to enter."

Lord Vishnu, despite knowing everything, asked the attendants, "What is the matter, servants? Why have you stopped the Rishi?" The attendants replied, "Almighty! The Rishi is without a Guru. Your order states that entry for a seeker without a Guru is forbidden, let alone residing here."

Upon hearing this, Lord Vishnu asked inquisitively, "Rishi Ji, are you without a Guru?" Expressing surprise, he said, "You haven't made a Guru?" Sukhdev replied, "No." Vishnu Ji then said, "Go and make a Guru. Practice according to his instructions, remain within the rules, earn your merit, and then come to heaven." Sukhdev said, "Lord! I see no saint on Earth equal to me." At this, Lord Vishnu said, "Take initiation from King Janak."

Kabir, Garbh Yogeshwar guru bina, laaga Hari ki sev | Kah Kabir Baikunth se pher diya Sukhdev ||

Essence: Kabir Supreme God says that Sukhdev Ji attained knowledge while in his mother’s womb and remained there for twelve years; hence, he was called Garbh Yogeshwar. Even he used to practice devotion without initiation from a Guru. Using the Siddhis from his previous birth, he could fly in the sky. Once, he went to the heaven in Lord Vishnu’s realm, but he was not allowed entry. For this reason, Lord Vishnu sent him back and said, "Currently, King Janak is my supreme saint and is authorized to give my initiation. Take initiation from him, make him your Guru, practice, and then return."

Upon hearing these words from Lord Vishnu, Sukhdev Ji returned to heaven (Indra Lok). That day, his face was fallen; it lacked its usual radiance and luster. Seeing signs of deep disappointment on his face, the deities residing in heaven asked, "What is the reason, Rishi Ji? Why does your face look so dejected today?"

Sukhdev Ji recounted his entire story: how he had gone to Vishnu Lok and prayed to reside in heaven, but the Lord had refused. Hearing this, all the deities said in unison, "Lord Vishnu does not act this way. He usually rejoices at the sight of sages and embraces them. Tell us the real reason—what mistake was made?"

Sukhdev replied, "The Lord said I have not made a Guru. He said I must first make a Guru, earn the merit of the 'Name' obtained through that Guru, and only then can I come here."

All the present deities exclaimed in surprise, "What? You have no Guru?" Sukhdev remained silent. The deities said, "This is sheer ignorance on your part. We considered you a highly attained saint, but you have turned out to be the most ignorant of all. You must make a Guru immediately, otherwise the 8.4 million species are waiting for you. This power (Siddhi) you have to fly in the sky is merely the strength of your previous penance and virtues. The day this 'battery' discharges, your previous power will vanish. Since your current practice is contrary to the scriptures, you are not accumulating new merit. Therefore, you will be liable for hell, followed by continuous suffering in the cycle of 8.4 million births."

Hearing this sincere advice from the deities, Sukhdev Ji said, "I do not see any lifelong celibate or ascetic saint on Earth from whom I could take initiation for my soul's welfare. Furthermore, Vishnu Ji has advised me to take the 'Name' (initiation mantra) from King Janak." Sukhdev added, "O Deities! You tell me—how can I bow my head to that householder who keeps ten thousand queens? I am a lifelong celibate who has never even looked at a woman’s face."

From the words of Maharaj Garibdas Ji of Chhudani:

Sukhdev bola - Janak videhi raja bhai, kaise sheesh navaoon jaai | Sukhdev bole shabd viveka, humne stri ka mukh nahin dekha ||

The Essence: Due to a lack of Tattva-gyan (True Knowledge), Rishi Sukhdev considered himself superior because he was a lifelong celibate, born in a Brahmin family, and possessed the power of flight. He thought, "King Janak was born in a Kshatriya family (which is lower than a Brahmin's), is a householder/married man, and indulges with women. I have never even seen a woman's face. How can I bow my head to make such a King my Guru? It will hurt my prestige."

Hearing his arguments, the deities said, "Sukhdev, when the Lord Himself has told you to make King Janak your Guru, why the delay? The Lord, who sustains all beings and feels the pain of the suffering, has no selfish motive. Go quickly and take the 'Name' from King Janak. Your welfare lies in it."

Following this, Rishi Sukhdev went to his father, Shri Ved Vyas Ji, and told him everything. Shri Ved Vyas Ji, the knower of scriptures, said, "O son! You have not made a Guru? This is a massive blunder! I was so happy thinking my son is a promising lover of God who would bring glory to my name and achieve his own salvation. Instead, by practicing Yoga without scriptural injunctions, you have made full preparations to go to hell and the 8.4 million species. Go, do exactly as the Lord advised, and do it immediately. Adopt King Janak as your Guru and become eligible to attain heaven."

Kabir Saheb (the Complete God) says:

Kabir, guru bin mala pherte, guru bin dete daan | Guru bin dono nishphal hain, poochho ved puraan ||

The Essence: In the words of Supreme God Kabir (the Sukshma Veda), it is said that whether you chant the name of Ram on beads or perform charity without having a Guru, both are futile.

With gratitude from Page 946 of the Guru Granth Sahib (Siri Rag Mahala 1):

Bin satguru seve jog na hoi | Bin satguru bhete mukti na koi || Bin satguru bhete naam paaiya na jaai | Bin satguru bhete maha dukh paai || Bin satguru bhete maha garab gubaari | Nanak bin guru mua janm haari ||70||

In this 70th Pauri (stanza), it is clarified that without a Guru, no devotion is complete; without a Guru, the "Name" (Satnam) cannot be obtained, and a being's pride cannot be destroyed. Nanak Ji says that without a Guru, this soul loses its life—meaning its life is wasted in vain.

Subsequently, Sukhdev Ji abandoned his self-willed understanding and, with a strong desire to receive the "Name," went to King Janak.

“Garib, maana vachan kalpna chhadi, Sukhdev lagi lagan jad gaadhi”

The Essence: Rishi Sukhdev accepted the words of the other sages, abandoned his mental fabrications, and developed a firm determination to adopt King Janak as his Guru.

When Rishi Sukhdev reached King Janak with the intent of receiving the "Name," the King was preparing to bathe. King Janak said to his servants, "It is our great fortune that a highly attained Mahapurush, a Yogi, and a lifelong celibate Mahatma, Sukhdev Ji, has come to our home. Prepare a high seat with clean clothes." The attendants did as ordered. King Janak then said to Sukhdev, "Please be seated, O Sage!" Sukhdev Ji replied, "I will sit on the floor. I have come to make you my Guru. O Saint, please grant me salvation."

Upon hearing this, King Janak said, "Rishi Ji, why do you mock me? You are a self-realized soul asking for initiation from a beggar like me." Hearing this, Sukhdev Ji recounted his entire ordeal and said, "Lord Vishnu himself has commanded me to make you my Guru."

King Janak replied, "Sukhdev Ji, let me take my bath first, and then I shall give you the discourse." King Janak instructed his chief queen to heat the water for his bath. The queen had the servants build a large brick stove on the spot, placed a huge cauldron on it, and lit the firewood to boil the water. When the water began to boil, a wooden pedestal was placed right next to the bubbling cauldron for the bath. The queen herself began to bathe the King by pouring mugs of boiling water over his head with her own hands.

Seeing this, Sukhdev Ji was astonished—how were the bodies of the King and Queen not burning from such boiling water? The King said, "Come, son of Vyas! O lifelong celibate! Just dip your finger into the water that is flowing down the drain after my bath. If your finger does not burn, then you are a true Jati (celibate); otherwise, your Yoga practice is false." Sukhdev replied, "My entire body would burn! This is beyond my capability."

Then the King laughed and clapped his hands, saying, "A woman is bathing me and she is not burning. Rishi Sukhdev! The spiritual practice of this Queen, who practices devotion while staying at home, is better than yours."

At that moment, Sukhdev’s delusions vanished, and his faith in King Janak became absolute. Sukhdev Ji, the son of Vyas, eventually married and performed his devotion after adopting King Janak as his Guru. If there is no complete faith in the Guru, a soul cannot stay on the path of devotion. One must regard the Guru as equal to God. Only then was Sukhdev Ji’s welfare secured, and he attained heaven.

For evidence, the Hymns (Vani) of Respected Garibdas Saheb Ji Maharaj

(Satgranth Sahib, from page no. 399 to 403):—

Here is the Romanised (Transliterated) version of the text:

Sur-nar muni gan gandharv gyaani, sabase ooncha hai abhimaani | Adhar vimaan chalai man roopa, garbh yogeshwar gyaan swaroopa ||
Indriya paanch pacheeson saadhi, garbh yogeshwar jogi vaadi ||
Garib, vaadi jogi baad kari, bicharya teenon lok | Satguru Janak Videhi bin, paavat naanhi moksh || 24 ||

Shukdev ke to maan ghanera, surpati lubdh kaam dal ghera |
Shukdev kalp vriksh ki chhaanhi, Janak Videhi karain guru naanhi || Janak bada ak Shukdev jogi, dash sahans raani rasbhogi |
Shukdev bole gyaan viveka, ham stri ka mukh nahin dekha || Ham hain garbh yoni se nyaara, gyaan khadg indriya prahaara |
Kaise sheesh namaaoon jaayi, Janak Videhi raaja bhaayi || Pundareek Naarad-muni Vyaasa, Brahma Vishnu Mahesh upaasa |
Aasan aadar ati adhikaara, Shukdev sakal maanhi shirdaara || Chaudah bhuvan phire pal maanhi, Shukdev sarbar dooja naanhi |
Sur teteeson sahans athaasi, Shukdev ki sab karain khavaasi || Vasishth Vishwaamitra gyaani, Kaagbhushund kaho pravaani || Garib, Kaagbhushundi dhyaan dhari, bhaye joo pad pramaan |
Aadheeni adhikaar bin, Shukdev moodh agyaan || 25 ||

Sanak Sanandan Naarad bhaayi, Shukdev gyaan bahut samjhaayi |
Naarad koon jheever-guru keena, kahya gyaan mein ho gaya heena || Bole Brahma Vishnu Mahesha, Shukdev naanhi gyaan pravesha |
Cheenhya nahin purush avinaashi, Shukdev garbh yoni ke vaasi || Janak Videh karo guru soi, garbh yoni se chhooto tohi |
Janak Videh garbh se nyaara, Shukdev garbh yoni avataara || Garbh yoni hai maan badaayi, so Shukdev tum maanhi basaayi |
Janak Videhi karau deedaara, tau too garbh yoni se nyaara || Pind brahmand do-oo hain yoni, iccha beej na Shukdev bhooni |
Chaudah bhavan phire pal maanhi, udya phirau pankhi ki naan-i || Garib, raaja jogi Janak hai, teen lok tatt saar |
Mihar karain gurudev jadi, Shukdev utarain paar || 26 ||

Maanya bachan kalpna chhaadi, Shukdev lagi lagan jadi gaadhi |
Shukdev chhaadi maan badaayi, Janak Videh kiya guru jaayi || Bolai Janak Videhi raaja, indriya daman kari kis kaaja |
Brahmanand pad milya na tookoon, aise darshat hain sab mookoon || Shukdev sunaun Vyaas ke poota, indriya laar lagi sanjoota |
Man gun indriya karm na jaanain, Vyaas putra too gyaan deevaanain || Indriya karm lagaavau kiskai, jihva lep nahin madhu raskai |
Nain patal mein eesar bhaaga, dekhe sakal roop anraaga || Tum khelat kul banaj giyaana, eeshwar pad ka naanheen dhyaana |
Jaise chandan sarp liptaayi, sheetal tan bhaya vish nahin jaayi || Aisa jog kamaaya poota, kaha huva jo indriya dhoota |
Seep maanhi moti muktaahal, baahar khaara neer halaahal || Kurang matang patang bhring sringa, indriya ek thagyo tis anga |
Tumre sang paanchain prakaasha, jog jugti ki jhoothi aasha || Haad chaam tan khaal khaleeti, yaah Shukdev tum maaya jeeti |
Bhag se bindu-bindu se dehi, cheenhya naahin shabad sanehi || Garib, deen-duni sumaran karain, japain kaal ka naam |
Kaal kaal bhakshan kare, lakhya na avigat dhaam || 30 ||

Agar phulel hamaam chadhaaya, raaja Janak nhaan koon dhaaya |
Das sahans mein jo patraani, kare khavaasi jal-har paani || Jare angeeth bare tis neeche, raaja raani parimal seenche |
Aavo garbh yogeshwar jogi, ham raaja indriya ras bhogi || Jo tumri deh agni jari jaayi, to jhootha Shukdev jog kamaayi |
Malaagir raani tan laavai, agar phulel hamaam nhavvavai || Raaja raani shabad swaroopa, Shukdev pare andh grih-koopa |
Jab phulel lagaave angari, hamri jarihai kaaya sagari || Raaja bihans dai jadi taari, hamon asnaan karaave naari |
Kari asnaan takhat par aaye, Shukdev param gyaan gauharaaye || Akal achint shabad nirmohi, Shukdev darash-bharm sab khoi || Kabir, raaja Janak guru kiya, kinhi hari ki sev |
Kahain Kabir Baikunth mein, chale gaye Sukhdev ||

Kabir Panthi Shabdavali (Page number 440-441) 

Satguru bolai amrit vani. Guru vin mukti nahin re prani.
Guru hain adi antke data. Guru hai mukti padarath bhrata.
Guru Ganga Kashi asthana. Chari ved guru gamte jana.
Guru hai sursari nirmal dhara. Bin guru ghat nahin ho ujiyara.
Arsath tirath bhrami bhrami ave. Guruki daya ghar baithahin pave.
Guru kahai soi pun kariye. Matu pita dou kul tariye.
Guru paras parse nar loi. Lohte kanchan hoy soi.
Shukdev ke guru Janak Videhi. Vo bhi guruke param sanehi.
Narad guru Prahlad pathaye. Bhakti hetu jin darshan paye.
Kagbhusand Jogjit guru kinha. Agam nigam sabhi kahi dinha.
Brahma guru Kaviragniko kinha. Hom yagya jin agya dinha.
Vashisth guru kiya Raghunatha. Paae daras tab bhaye sanatha.
Krishna gaye Durvasa sharna. Pai bhakti tab taran tarna.
Narad diccha jhimar so payo. Chaurasi son turant chudayo.
Guru kahai soi hai sancha. Bin parichay sevak hai kancha.
Kahai Kabir guru apu akela. Dash autar guruka chela.

Sakhi -

Ram Krishna te ko bada, unhu bhi guru kin.
Tin lokke vai dhani, guru age adhin.

From this, it is clear that spiritual practice which is contrary to the scriptures is fruitless and a deception.

Chapter 16, Verse 23

Translation: He who, having discarded the ordinances of the scriptures (Shastra-vidhi), acts according to his own whimsical desires (kaam-kaar-tah), neither attains perfection (siddhim), nor the supreme state (param gatim), nor happiness.

Chapter 16, Verse 24

Translation: Therefore, for you, the scripture (Shastram) alone is the authority (pramanam) in determining what should be done (kartavya) and what should not be done (akartavya). Knowing this, you ought to perform only those actions (karma) that are prescribed by the scriptural ordinances.

Evidence No. 2: King Ambarish was a Karma Yogi and Rishi Durvasa was a Karma Sanyasi

Excerpt from Shrimad Bhagwat Sudha Sagar (Pages 456, 457), Ninth Skandh – Chapter 4:

Lord Brahma said: "When my lifespan of two Parardhas ends and Time-form God (Kaal-swaroop Bhagwan) decides to wind up His creative play and burn this world, at that moment, by His mere will, this entire universe and my realm too shall dissolve. (53) I, Shankar (Shiva), Daksha, Bhrigu, and other Prajapatis, the lords of beings and gods—we are all bound by the rules made by Him. We benefit the world by carrying out His orders. (We are not capable of saving someone who is an enemy of His devotee)." (54)

Lord Mahadev (Shiva) said: "Durvasa Ji! In that Infinite Supreme Lord, beings like Brahma and their subtle bodies—along with countless universes like this one—are born at a certain time and disappear when the time comes, leaving no trace. Thousands like us keep revolving within Him. We have no power to do anything against the will of that Lord. (56) I, Sanatkumara, Narada, Lord Brahma, Kapiladeva, Apantaratama, Devala, Dharma, Asuri, Marichi, and other omniscient Siddheshwars—none of us can know the Maya (illusion) of God, because we are all trapped within the circle of that very Maya." (57-58)

(End of excerpt from Shrimad Bhagwat Sudha Sagar)

In this, Brahma himself says that this is Kaal Bhagwan, who is Maha-Vishnu. Lord Shankar says that we are all within the circle of this Maha-Vishnu (Kaal).

Note: For evidence, see Chapters 4 and 5 in the Ninth Skandh of Shrimad Bhagwat Sudha Sagar.

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The Story of King Ambarish and Rishi Durvasa

King Ambarish (son of King Nabhag) was a very faithful devotee of God (Maha-Vishnu-Kaal-Jyoti Niranjan-Brahm) and performed spiritual practice considering Lord Vishnu as his deity. Once, he felt that his meditation was not effective enough, so he decided to practice restraint in food and water so that sleep and laziness would not disturb him. He worshipped Brahm in both the formless (Nirgun) and manifested (Sargun) forms.

The King wanted to follow a daily rule—the Vedas (and the Gita) state that the spiritual practice of a person who does not eat at all is not successful. For example, if a person who usually eats 10 rotis a day stops eating entirely for a day, hunger troubles them more. Instead of focusing on meditation, the mind stays focused on hunger. Excessive eating and absolute fasting (Vrat) are both forbidden. King Ambarish used to eat 10 rotis a day. He began reducing one roti daily. On the tenth day, he ate only one roti. Then, on Ekadashi, he would consume only water.

One day, Rishi Durvasa, who was a Karma Sanyasi, arrived at the gate of King Ambarish. The King said, "O Sage! Please have a meal, the food is ready." Rishi Durvasa replied, "I am going to the banks of the Ganges for my bath and meditation; I will eat upon my return." After the Rishi returned, bathed, and ate, he requested the King to eat as well. To this, King Ambarish said, "Today is Ekadashi. I do not eat food; I only consume water and perform special meditation on Brahm."

Rishi Durvasa remarked, "O King, this fast is an unscriptural practice (Shastra-viruddh). You should not do this," and he described the method of meditation through the Nirgun (formless) path. King Ambarish did not disrespect the Rishi; he listened attentively and thought, "Durvasa does not visit every day. Perhaps my good deeds have dawned that such a great sage has come to my door." He said, "True, true. You are right." However, he did not accept it in his heart. The King touched the Rishi’s feet, performed a prostration (Dandvat Pranam), gave him alms, and bid him farewell, saying, "O Sage, please keep looking after this servant. Please visit again soon."

One day, Rishi Durvasa arrived at King Ambarish’s gate on Ekadashi specifically to see if the King had followed his advice. Finding the King practicing the same old method, he released his Siddhi in a fit of rage (he unleashed the Sudarshan Chakra) and ordered it to cut off the head of this "arrogant" Ambarish. The Sudarshan Chakra, instead of hitting the King, touched Ambarish’s feet and turned back to kill Rishi Durvasa.

Terrified, the Rishi fled. He tried to hide on Mount Sumeru, but the Sudarshan Chakra followed him. He went to Lord Indra, and after receiving no protection from Brahma or Shiva, he reached the realm of Vishnu. Falling at the feet of Lord Vishnu, he begged for protection from the Sudarshan Chakra.

At that moment, Kaal-Maha-Vishnu, who makes all beings dance to his tunes and has not spared even Brahma, Vishnu, or Mahesh, arrived from his Brahm-lok, entered the body of the Triloki-Vishnu, and asked: "O Brahmin! What insolence have you committed to cause this reaction? The Sudarshan Chakra is bent on killing you. Tell the truth, do not lie."

At that time, eighty-eight thousand Rishis sitting in Vishnu’s assembly were watching this spectacle. Seeing Durvasa’s condition, the Rishis laughed. Durvasa told the whole story: "I told King Ambarish to perform Nirgun practice and not to fast on Ekadashi as it yields no benefit. He did not give importance to my words, so I released the Chakra."

Hearing this, Brahm (Jyoti Niranjan), residing within Lord Vishnu, spoke: "O Sage, the King was not merely fasting. He was practicing restraint to focus his meditation. He performs both manifested (Sargun) and formless (Nirgun) practice. He performs the Nirgun worship in his mind. The Sargun is visible to all. Sargun worship includes Guru-puja, chanting, Aarti, and Havan (lighting the lamp), while Nirgun is considered the practice of the 'Name' (Ajapa Jaap). One should explain to a seeker with love, not force. If they accept, it is for their own good; if not, it is their wish. Otherwise, God becomes displeased. O Rishi, go and seek forgiveness from King Ambarish. If he forgives you, you are forgiven; otherwise, you are not."

Hearing this, Durvasa was terrified and said, "O Lord! If I am not safe in your court, then where will my life be saved?" Vishnu Ji replied, "Without a doubt, go to King Ambarish and seek forgiveness. He is compassionate and possesses the qualities of a devotee. Go quickly, do not delay."

Hearing this, Durvasa flew through the air to King Ambarish’s gate, caught his feet, and begged for forgiveness for his mistake. King Ambarish caught the Chakra with his hand and calmed it down. Then Rishi Durvasa said, "O King! Place your hand on my back so that my heart may find peace." King Ambarish, placing his hand on Durvasa’s back, said, "Your own actions became harmful to you. I did nothing. You are highly respectable and worshipful to me, but O Sage, one should remain within the sentiment of devotion. God does not like those who break the rules of devotion at all. Just as touching a naked electric wire is harmful because it goes against the rules of electricity—it does not distinguish even if the person is a high-ranking official—similarly, getting angry is harmful for a devotee and a saint. Doing so destroys the sentiment of devotion. Know all beings as a part of God and do not trouble them."

The essence of Gita Chapter 5, Verses 8 and 9 is that whatever actions a person performs, they should think, "I am doing nothing." This translation has been provided by other Gita translators, but it is incorrect.

Consider this: If someone commits a murder and says, "I did nothing," are they free from guilt? This is not the knowledge of Lord Krishna, but of Brahm (Kaal). First, he makes one perform the action, and then he makes one endure the consequences.

The true meaning of Chapter 5, Verses 8 and 9 is that a seeker endowed with Tatvgyan (True Knowledge), while performing all actions, remains mindful: "Am I committing any sinful act?" Therefore, it is said that they perform all actions thoughtfully based on the foundation of knowledge.

In Chapter 5, Verses 10 to 13, it is stated that seekers who have understood the soul-element—meaning those who have gained knowledge of the Complete God and received the Name (initiation) from a Complete Guru—perform auspicious deeds. Consequently, they are not bound by the shackles of karma. Others perform actions based on the knowledge of Kaal (Brahm) and subsequently endure the fruits of those actions.

The Complete God is Different from the Giver of the Gita

In Gita Chapter 5, Verses 14, 15, 16, 19, 20, 24, 25, and 26, the Giver of the Gita's knowledge describes the glory of the Complete God, who is different from himself:

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Living Beings Act According to Their Nature

Gita Chapter 5, Verses 14, 15, and 16 state that when the Complete God created the universe in Satlok (the Eternal Abode), He did not base the creation of any soul on their previous deeds (Karma). In Satlok, He provided beautiful bodies that never perish. However, the Lord did establish the law of the fruits of action. Consequently, all beings experience joy or sorrow by acting according to their own nature.

For instance, all of us souls were created from within the Complete Brahm (Satpurush) through His word-power (Shabad-Shakti) in Satlok. There, we didn't have to perform any labor, and every happiness was available. However, driven by our own nature, we became attracted to Jyoti Niranjan (Brahm-Kaal) and turned away from our blissful Lord. As a result, we became bound by the shackles of Karma. Now, we receive fruits according to established laws based on the actions we perform. While practice according to scriptural methods can lead to the forgiveness of sins, otherwise, one only receives what is destined by their past impressions (Sanskaras).

According to Verses 14 to 26, one can attain the Complete God by performing scripture-based devotional service and remaining within spiritual discipline; the Complete Lord then forgives their sins. Therefore, a seeker attains complete liberation while continuing to perform their duties.

The Veil of Ignorance

Everyone acts according to their nature. However, it is Kaal (Brahm) Jyoti Niranjan who has entangled souls in Karma. He creates ignorance to delude the living being. The True Knowledge (of the Complete God) has been suppressed by Ignorance (the knowledge provided by Kaal). Because of this, those who are ignorant (those who lack knowledge of the Complete Brahm) remain deluded.

This ignorance (Kaal’s knowledge) is destroyed by Tattva-gyan (the knowledge of the Complete God), which illuminates the supreme truth like the sun. Those who attain this complete knowledge (obtain the 'Name' from a Complete Saint and renounce the worship of Kaal, because sins are eradicated by Satnam) understand their sins through true wisdom. By cutting those sins with Satnam and Saarnam, they become equanimous, situated in the Imperishable God (Complete Brahm Satpurush), and are liberated from the cycle of birth and death.

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The Definition of a Pundit

Consider this: In Chapter 5, Verse 18, defining a Pundit, it is said that a seeker who is a visionary (Samdarshi), a Knower of Truth (Tattvadarshi), and a scholar of spiritual truth (Pundit) regards a cow, a dog, an elephant, and an outcast (Chandal) as equal. Such a person is called "liberated while living" (Jivan-mukt) and has truly engaged in the path to attain God.

Anyone who does not act this way—no matter how much they talk—will suffer the miseries of the 8.4 million species and go to hell. A true Pundit is one who does not practice untouchability and considers even the lowest in society as an equal soul. One should see God in everyone and show them compassion rather than contempt.

The Episode of Lord Kabir Making a Buffalo Recite Vedic Mantras

Once, a grand convention of scholars (Pandits) was held at a place called Totadri. Great men from far and wide, experts in the Vedas, the Gita, and other scriptures, attended. The eminent sage Swami Ramanand Ji, a profound scholar of the Vedas, Puranas, and Shastras, was also invited. His supreme disciple, Kabir Sahib, accompanied him. Swami Ramanand Ji always kept Kabir Sahib with him because he knew that Kabir (KavirDev) was the Supreme Being, and in His presence, no one could defeat him in knowledge or spiritual power.

At the convention, a controversy arose among the attendees regarding Kabir Sahib being a weaver (Julaha) of a "lower caste." The Pandits whispered, "If he eats in our community feast (Bhandara), we will become impure, and our religion will be defiled." Afraid to offend Swami Ramanand Ji directly, they devised a trick. They decided to hold the feast in two separate locations. To enter the "Pandit's Bhandara," one had to recite one Sanskrit mantra from each of the four Vedas. Those who couldn't would be sent to the second feast meant for the "common congregation" (Samanya Sangat). They assumed Swami Ramanand would pass the test, while Kabir Sahib—whom they considered uneducated—would naturally go to the common feast.

While this was being planned, a Satsang (spiritual discourse) was underway. The Pandits were telling sweet stories to the audience. One told the story of Shabari, an "untouchable" tribal woman (Bhilauni), who had waited years for Lord Rama. She would sweep the forest path daily so that no thorn would prick the tender feet of her Lord. Finally, when Lord Rama arrived, she was so lost in devotion that she forgot herself. She spread her old, dirty head-cloth on a stone for Him to sit on. When she cried, thinking the cloth was too filthy for Him, Lord Rama comforted her, saying, "Shabari, this is better than velvet to me," and sat upon it.

She then offered him berries (Bers). She would taste each one first to ensure it was sweet and then feed the "leavings" to Lord Rama with her own hands. Lord Rama, ignoring her appearance and caste, ate those berries with great relish, saying, "Shabari, these are delicious! What did you put in them?" She replied, "Your daughter's love, Lord." When Lakshmana was offered the berries, he felt disgust and secretly threw them away. (Those berries later grew into the Sanjivani herb on Mount Dronagiri, which eventually saved Lakshmana’s life—proving that disrespecting a devotee’s sentiment is harmful).

The Pandits continued the story: Local sages (Karma Sanyasis) living in ashrams were offended that Rama visited an "untouchable" but not them. They asked Rama to purify a nearby river that had turned murky. Rama told the sages to dip their feet in the water one by one, but the water remained dirty. When He asked Shabari to do the same, the river instantly became crystal clear. When the embarrassed sages asked why, Rama explained, "One who remembers God with true love and is free from vices is the highest being. Caste is not high or low. You have the ego of your caste, which is the enemy of devotion."

The Gita also proves that a Karma Sanyasi (renunciant) cannot escape the pride of "doership." Therefore, a Karma Yogi (whether celibate or householder) who performs duty while practicing devotion is superior to a Karma Sanyasi, and those who worship the Complete God are the best of all.

Kabir Sahib says:

Kabir, pothi padh-padh jag mua, pandit bhaya na koy | Adhai akshar prem ke, padhe so pandit hoy || (The world died reading books, but no one became a scholar. He who reads the two-and-a-half letters of 'Love' is the true Pundit.)

In true love, there is no pride of caste or lineage; the focus remains entirely on the Beloved.

(The discourse ended)

After the Satsang concluded, it was time for the Bhandara (community feast). Two Brahmins stood at the entrance of the "Pandits' Feast" to test the attendees by listening to Vedic mantras; only after passing the test were they allowed entry. Kabir Sahib (Kaviragni) also stood in the line, waiting for His turn.

When Kabir Sahib's turn came, He called out to a buffalo grazing nearby, "O Buffalo! Please come here." At His call, the buffalo came running, bowed its head at Kabir Sahib’s feet, and awaited the next command. Then, KavirDev placed His hand on the buffalo's back and said, "O Buffalo! Recite one verse from each of the four Vedas!" Immediately, the buffalo recited one mantra from each of the four Vedas in pure Sanskrit.

Kabir Sahib then said, "Buffalo, translate these verses into Hindi as well, lest these Pandits think a buffalo doesn't know Hindi." Through Kabir Sahib’s power, the buffalo also provided the Hindi translation for the mantras. Kabir Sahib then said, "Go, Buffalo Pandit! Eat in the feast of these 'superior' people. I shall take the Prasad in the ordinary feast."

Seeing this divine play of Kabir Sahib, hundreds of so-called Pandits took initiation (Naam) from Him for their soul's welfare and repented for their mistake. Kabir Sahib said, "O ignorant ones! You were narrating the story of Shabari and Lord Rama, but you did not understand it. You consider yourselves superior and disrespect devout souls. This is not just an insult to the devotees, but an insult to God Himself." This is the same point made in the Gita, where the Lord tells Arjuna that no matter how wicked a person might have been, if they have become a faithful devotee of God, they should be considered a Saint.

Chapter 9, Verse 30

Translation: Even if a very wicked person (sudurāchāraḥ) worships Me with undivided devotion (ananyabhāk), he must be regarded as a Saint (sādhuḥ eva mantavyaḥ), for he has rightly resolved (samyak vyavasitaḥ).

Garibdas Ji Maharaj says:

Kushti hove saadh bandagi kijiye | Vaishya ke vishwas charan chitt dijiye || (Even if a Saint has leprosy, bow to them. If a person has the faith of a devotee, even if they were a prostitute, offer your heart to their feet.)

Regarding those ignorant people who say one thing but do another, Kabir Sahib says:

Kabir, kehte hain karte nahin, mukh ke bade labaar | Dojakh dhakke khaaenge, Dharamrai darbaar || (Kabir, those who speak but do not act are big liars. They will be pushed into hell in the court of the Righteous Judge/Dharamrai.)

Kabir, karni taj kathni kathain, agyaani din raat | Kukar jyon bhonkat phirain, suni sunaayi baat || (Kabir, leaving aside practice, the ignorant keep talking day and night. They wander around barking like dogs, repeating hearsay.)

Once, Saint Namdev was cooking food when a dog ran off with a roti. The Saint picked up a bowl of ghee and ran after the dog, saying, "Lord, how will you eat dry bread? Let me apply some ghee to it." He ran a great distance until the dog stopped. Namdev Ji applied ghee to the roti and sat down to eat with the dog. To Namdev Ji, God was visible in that form; to an ordinary person, it was just a dog. These are the traits of a true Pandit. Until one reaches this state, they are not a Pandit—meaning they are not yet a seeker worthy of devotion. This is God’s statement in the Gita, as you have read in Chapter 5, Verses 19 to 21.

Furthermore, consider only that person liberated who possesses the traits mentioned in the following Gita verses. In Chapter 5, Verse 22, it is said, "O Arjuna, pleasures born of the contact of senses (like fighting for a kingdom and then enjoying it) are perishable. A wise person stays away from them." Yet, in Chapter 2, Verse 37, the Lord tells Arjuna, "Arjuna, fight! If you are killed in battle, you will enjoy heaven; if you win, you will enjoy the kingdom."

Chapter 5, Verse 23 states:

The definition of a Yogi is one who conquers his lust and anger—he alone is a Yogi (attained to God) and he alone is happy.

Reflect: If the mind and senses could not be conquered even by a Yogi like Lord Shiva, how could a seeker like Arjuna (who had married twice) be "Yoga-yukta" (attained to God)?

Garib, kahan sunan ki karte baata | Koi na dekhya amrit khaata || (Garib, people just talk and listen; I haven't seen anyone actually eating the nectar.)

Who is on this side and who has crossed over?

In Chapter 5, Verses 24, 25, and 26, information is given about a God other than the Giver of the Gita.

• Verse 24 says that only such a Yogi (seeker) attains Nirvana Brahm, meaning the Complete God (Satpurush).
• Verse 25 also describes the attainment of Nirvana Brahm (Complete God).
• Verse 26 provides further evidence of attaining Nirvana Brahm.

One who has eliminated lust and anger should be considered to have attained the Complete God. This capability was found neither in Brahma, nor Shiva, nor Vishnu. So then, who "crossed over"? It means Brahma and Indra remained on "this side" (Waar). "This side" refers to remaining within the realm of Kaal; they did not "cross over" (Paar), meaning they did not reach Satlok.

Hymn

Essence: In this hymn, the venerable Garibdas Ji Sahib states that no seeker of Satlok (the Eternal Abode) is visible who can describe the melody of the "True Word" (Sachcha Shabad). There are only seekers who describe the imitation melodies of the artificial Satlok, Alakh Lok, Agam Lok, and Anami Lok created within the realm of Kaal (Time/Devil).

What is the 'Melody' (Dhuni)? Answer: To play a drum, a specific type of stick is used to strike it, which produces the authentic sound (melody). If the drum is struck with another object, like a slipper or a shoe, it will still produce a sound, but it won't be the authentic one. Similarly, the True Melody will only manifest through the chanting of the correct name (Satnam). If someone is chanting an incorrect name, a melody may still manifest, but it will not be the correct one.

Therefore, the following seekers tried, but without the practice of Satnam, they remained on "this side" (Waar) in the trap of Kaal-Brahm; they did not "cross over" (Paar)—meaning they did not reach Satlok—despite being very great seekers. It is like having very fertile land: if one sows the seed of a thorny Acacia (Babul) instead of a Mango, the land will certainly produce a plant, but it won't be the fruit that was desired.

Among these great personages are:

1. Shri Gorakh Nath Ji, 2. Shri Prahlad Ji, 3. Shri Dhruva Ji, 4. Shri Dattatreya Ji, 5. Shri Sukhdev Ji, 6. Shri Ved Vyas Ji, 7. Shri Parashar Ji, 8. Shri Durvasa Ji, 9. Shri Narad Ji, 10. Shri Sharda Ji, 11. Shri Sheshnag Ji, 12. Shri Bhartharinath Ji, 13. Shri Gopichand Nath Ji, 14. Shri Sanak Ji, 15. Shri Sanandan Ji, 16. Shri Sanatan Ji, 17. Shri Sanat Kumar Ji (these four sons of Brahma are also great sages and seekers, but without Satnam and Saarnam, they are bound in the trap of Kaal and have not crossed over), 18. Shri Brahma Ji, 19. Shri Indra Ji, 20. Shri Kaal Bhagwan (who possesses one thousand powers/arts), 21. Shri Shiv Shankar Ji, 22. Shri Vishnu Ji, 23. Shri Dharamrai Ji (the judge of Kaal's realm).

These deities and their worshippers remain within the cycle of birth and death and the trap of Kaal. Even Adi Maya (Goddess Durga/Nature) and the gods are bound by Kaal’s constraints.

“Kabir, sur nar muni jan, tetees karori, bandhe sab Niranjan (Kaal) ki dori ||”

Essence: There are 330 million deities and 88,000 sages in this universe. Due to a lack of Tattva-gyan (True Spiritual Knowledge), they—along with other men and women desiring salvation—are tied by the string of Kaal-Brahm; effectively, Kaal's rope is around everyone's neck.

All deities and seekers worshipping Brahm—whether in a manifested (Sargun) or formless (Nirgun) way—continue to revolve through the suffering of the 8.4 million species and the cycle of heaven and hell based on their actions. They remain deprived of the bliss of Complete Liberation. They are all within the trap of Kaal because they did not find a Complete Saint who could grant them Satnam and Saarnam.

Sahib Kabir Ji reached the Supreme Abode (Satlok). He personally performed the meditation based on the worship of Satnam and Saarnam and taught it to His disciples. Even the four Vedas (Yajurveda, Samaveda, Rigveda, Atharvaveda) do not contain the knowledge of the method to attain the Supreme Abode.

Sahib Garibdas Ji Maharaj says: "I obtained the Satnam from Sahib Kabir Ji (my Satguru). Then, I applied myself with such dedication as an Alal bird (a mythical bird) tries to reach its parents in the sky. Like the Kunj bird, I remembered God with a constant, heartfelt yearning to go to Satlok and attain Satpurush. Consequently, I attained that vast, limitless world and saw that Nirgun (the Satpurush who is beyond the three qualities) in a body of concentrated light."

The one whom incomplete seekers call "formless" (Nirakar)—simply because He does not possess a body made of the five elements—actually resides with a form in His Satdham (Satlok/Supreme Abode).

 

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