Chapter 9
Minutes to read.
Bhagavad Gita Chapter Nine Summary
In Chapter 9, Verses 1–2, it is stated: "I shall reveal to you the most secret knowledge, inclusive of all mysteries, by knowing which a human relinquishes inauspicious deeds—meaning one becomes liberated from inauspicious karmas. This is the sovereign of all secret sciences."
The Complete God is the Basis of All Beings
In Chapter 9, Verses 3–6, it is stated that if a seeker does not practice according to the rules mentioned in Gita Chapter 8, Verses 5–10, they remain in the cycle of birth and death. It is further mentioned that all these beings are supported by that Supreme God, but I (Kaal) am separate from them (in the Brahm Lok). This is because Kaal resides separately in the Brahm Lok and the 21st universe, and within the Brahm Lok, he remains hidden and distinct in the forms of Maha-Brahma, Maha-Vishnu, and Maha-Shiva.
In reality, the Complete God keeps all beings organized here through His Maya (power). I (Kaal) am not situated in the beings. Just as the wind is established in the sky, so too are the souls organized within that Supreme God based on their karmas through His power. In Gita 13:17 and 18:61, the Giver of the Gita has stated that the Complete God is specially situated in the hearts of all beings. He is the one who causes all beings to wander like machines based on their karmas.
Translation of Gita Chapter 9, Verses 3 & 4
- Translation of Gita 9:3: O Parantapa (Arjuna)! Regarding the Dharma (law/method) I described in Gita 8:5–10—if you perform my devotion, you will attain me. You will also have to fight, and as described in 2:12, 4:5, and 10:2, your and my birth and death will remain forever (I know this, you do not). However, if one performs devotion to that Param Akshar Brahm, then according to that Dharma, one attains that Imperishable God. In Gita 8:3 and 8–10, the worship of that Param Akshar Brahm is commanded, and in Gita 18:62, 66, and 15:4, it is said: "Go to the refuge of that Supreme God. Only by His grace will you attain supreme peace and the eternal supreme abode, reaching which seekers never return to the world." Worship that Supreme God who created the world-like tree. Those who have no faith in this Dharma (the rules for attaining the Complete God) do not attain the Param Akshar Brahm (He remains Aprapya or unattainable to them). Such people, after attaining me (Kaal), return to the cycle of birth and death—meaning they die and are born repeatedly. (9:3)
Special Note: In Verse 4 of this chapter, the Giver of the Gita has called himself "Avyakt Murtina" (Unmanifest Form), which proves that Kaal Brahm is unmanifest (hidden), yet possesses a form (Saakar).
- Translation of Gita 9:4: This (Idam) entire (Sarvam) world (Jagat) is permeated (Tatam) by my (Maya) unmanifest (Avyakt)—meaning invisible—form (Murtina). All beings (Sarva Bhutani) are situated (Sthani) in me (Mat)—meaning they are supported by me—and (Cha) I (Aham) am not situated (Na Avasthit) in them. (9:4)
Gita Chapter 9, Verse 5 Translation: (Pashya) Behold (me) my (aishvaram yogam) divine mystery—meaning understand my Yogmaya; (bhutani na matsthani) beings are not situated in me, (cha) and (mama) my (atma) soul (cha) and (bhuta-bhavana) the Creator of beings, (bhuta-bhrt) the Sustainer of beings, (na bhutasthah) is not situated in the beings. (9:5)
Meaning: Kaal Brahm explains that this is the "Sovereign of Secret Knowledge." Behold my divine play: I am not situated within the beings under me, and my soul, as well as the Supreme Lord (the Creator and Sustainer of all), is also not situated within the beings. This means Kaal Brahm resides above in his Brahm Lok in the form of Maha-Brahma, and the Supreme Lord resides in His Satlok. It is His formless power (Shakti) that operates all beings and universes.
Just as three "Purushas" (Lords) are described in Gita 15:16-17, the same are referred to as the Three Unmanifests (Avyakt):
- Unmanifest No. 1: Kaal Brahm (the Giver of the Gita). He describes himself in Gita 7:24-25 and 9:4.
- Unmanifest No. 2: Akshar Purush. Described in Gita 8:18-19.
- Unmanifest No. 3: Param Akshar Brahm. Described in Gita 8:20-22. In Gita 15:16, the two Purushas are Kshar Purush (1st Unmanifest) and Akshar Purush (2nd Unmanifest). The Uttam Purush (Supreme Person) mentioned as "anyah" (other) is the Param Akshar Brahm—the 3rd Unmanifest.
Birth and Death are Certain for Worshippers of Brahm (Kaal)
In Chapter 9, Verse 7, it becomes clear: although Kaal Brahm initially claims his worshippers aren't reborn, he now admits, "Arjuna, at the end of the Kalpas (ages), all beings merge into my nature (Prakriti)—meaning they are destroyed. At the beginning of the Kalpas, I create them again."
This self-evidently proves that no being is liberated from birth and death through the practice of Kaal Brahm. Gita 8:16 provides evidence that all worlds, including those of Brahma-Vishnu-Shiva and their realms, are subject to repetition (punravartinah). While other translators claim rebirth doesn't happen upon attaining Kaal, it is a fact that Kaal cannot even be "attained" or seen (as evidenced in Gita 11:47-48, which states he cannot be attained by any Vedic practice). Therefore, liberation for all beings under him is impossible. This is why in Gita 7:18, he calls this state "Anuttamam Gatim" (the most inferior/bad salvation).
Origin of Beings from Nature (Prakriti) and Brahm (Kaal)
Gita Chapter 9, Verse 8: It is stated that by accepting my Nature—meaning through cohabitation with Goddess Durga—I repeatedly create all these beings who are dependent (enslaved) by the force of their own nature (desires driven by the mind).
Gita Chapter 9, Verse 9: It is stated that I (Brahm) am not bound by actions (Karmas). (Because actions originate from Brahm himself, as per Gita 3:14-15.)
Gita Chapter 9, Verse 10: It is said—"O Arjuna! Under my supervision, Prakriti (Goddess Durga, in the role of a wife) brings forth the whole world, including both the moving and the unmoving. In this manner, the cycle of birth and death continues."
Brahm (Kaal) Never Appears in a Physical Form
Gita Chapter 9, Verse 11: It is stated that foolish people do not know the "Param Bhava" (Supreme Nature) of the Complete God and of Me.
Note: Kaal’s supreme nature, as stated in Gita 7:24, is his "inferior" rule—that he never appears in a physical form. This is his unchangeable (firm) rule: he never takes a body. He remains in the cycle of birth and death. The "Maheshwar" (Great Lord) of all is eternally indestructible and never takes birth or dies. He is the Creator, Sustainer, and Nourisher of all.
Translation of Gita 9:11: (Mudhaḥ) Foolish people (avajānanti) consider (mām) Me (mānuṣīm tanum āśritam) as one who takes a human body/incarnation, because they (ajānantaḥ) do not know (maman) My (param bhāvam) special nature and the (bhūta-maheśvaram) Great Lord of all beings. (9:11)
Meaning: Due to a lack of spiritual knowledge (Tattva-gyan), foolish beings consider me the Lord of all beings. I am not Maheshwar; the Complete God is Maheshwar. He is described in Gita 15:4, 16, 17; 18:46, 61, 62, 66; and 8:3, 8, 9, 10, 20-22. People mistake me for Shri Krishna in human form, but I am not Shri Krishna. Evidence for this is in Gita 7:24-25 and 8:20-22, where both Brahm and Purna Brahm are described as "Unmanifest" (Avyakt). Foolish people do not listen; out of stubbornness, they continue to believe I am the Supreme Lord or Shri Krishna. Even if a Tattvadarshi Saint explains that the Complete God is someone else, and that Shri Krishna did not speak the Gita, they do not believe it.
Special Insight: Other translators of Gita 9:11 have linked "Mam" (Me) with "Bhuta-Maheshwaram" (Great Lord of beings). Grammatically, this is incorrect because the word "Mama" (My) is written separately before "Bhuta-Maheshwaram." Even if we accept their translation, the meaning would be that Brahm is the "Great Lord" of his 21 universes only. However, the translation provided by me (this servant) is the reality.
Worshippers of Brahm (Kaal) are His Food
Gita Chapter 9, Verse 12: It is stated that those of a demoniac nature remain obsessed with futile tasks (playing cards, drinking alcohol, gossip, smoking, eating meat, slandering, watching movies, stealing, etc.) and futile hopes. Such fools, possessed by a demonic nature, possess useless knowledge.
Gita Chapter 9, Verse 13: It is described that the "Mahatmas" (devoted souls) know me as the master of beings and indestructible (as said in 15:18, where Kaal says: "I am superior to the physical beings and souls within my 21 universes, therefore I am famous as Purushottama in the Vedas; but in reality, the true Purushottama and Indestructible God is someone else—Gita 15:17"). Knowing this, they worship me with an undeviating mind (renouncing other worship and chanting only the one syllable "OM").
Gita Chapter 9, Verse 14: It is stated that such systematic devotees (of firm rules) constantly sing my glories, strive for my attainment, and bow to me. Engaged in my meditation, they worship me in various ways.
Warning: All these worshippers of Kaal also become the food of Kaal. Evidence is clear in Gita 11:21, where Arjuna sees that even the great sages and deities who are praising and glorifying Kaal Brahm are being eaten by Him. They are all entering His mouth.
Summary of Chapter 9, Verses 15–19
Gita Chapter 9, Verse 15: Other seekers worship me through Gyan Yagya (the sacrifice of knowledge)—meaning the daily recitation and study of Vedic verses. For example, some attach the syllable "OM" to a mantra from Chapter 36 of the Yajurveda, call it the "Gayatri Mantra," and recite it hundreds of times daily. This practice of reciting Vedic mantras, Gita verses, or listening to the discourses of saints is called Gyan Yagya. However, this will not lead to salvation. Other seekers worship me in various ways, considering me the "Vishvatah Mukham" (the head or face of the universe). (9:15)
Gita Chapter 9, Verse 16: Kaal Brahm, the Giver of the Gita, is the master of this universe. He has become the "everything" for all the souls trapped in his web. In his realm, one only receives fruits by performing actions. Therefore, he says that to obtain facilities from me (Kaal Brahm) and to reach heaven, one must perform religious rituals. Thus, he claims: "I am the Kratu (religious act), I am the Yagya, the Swadha (offering), the medicinal herb, the ritual materials, the clarified butter (ghee), and the fire." In short, everything is mine, and to benefit from me, you must perform all these rituals.
Gita Chapter 9, Verse 17: It is stated: "I am the sustainer of the world, the mother, the father, the grandfather, the sacred OM (Omkar) mantra worthy of being known in the Vedas, and I am the Rigveda, Samaveda, and Yajurveda." This implies that the knowledge and worship of Brahm are contained within these three Vedas. (The fourth, Atharvaveda, provides information regarding the creation of the universe).
Gita Chapter 9, Verse 18: It is stated: "In my twenty-one universes, I am the Master, the Sustainer, the Witness, the Abode, the Worthy Refuge, the Benefactor, and the cause of this indestructible law of creation and destruction."
Gita Chapter 9, Verse 19: It is stated: "I am the heat and the rain; I withhold and send forth the showers. I am immortality and death, and I am both being (Sat) and non-being (Asat)."
The Conclusion of Kaal Brahm:
Lord Kaal has stated that for any worshipper who performs scripture-based practice according to Vedic knowledge, I (Kaal) am the object of worship. The Warning: However, in the end, I shall consume everyone. I will spare no one. Then, based on their karmas and according to the laws arranged by Kaal, souls will be sent through the "four types of liberation" and then cast back into the cycle of 8.4 million species.
Evidence: Refer to Gita Chapter 11, Verse 21, where Arjuna describes what he sees with his own eyes when Lord Kaal reveals his massive Virat form. Arjuna says:
"O Lord! You are consuming even the groups of deities. Some, terrified, are chanting your names and glories with folded hands. The community of great sages and Siddhas are crying out, 'May there be peace! (Forgive us!)' and are praising you with excellent Vedic hymns—yet you are consuming them as well."
Furthermore, in Gita Chapter 11, Verse 32, Kaal explicitly says:
"I am the enlarged Kaal (Time/Death) manifested here to consume everyone. I shall spare no one."
Practice According to the Holy Vedas Results Only in Heaven/Great-Heaven, Not Salvation
Gita Chapter 9, Verse 20 Translation:
(Trai vidyah) Those who follow the practice described in the three Vedas (Rigveda, Yajurveda, and Samaveda), (somapah) for the sake of attaining the nectar-like bliss of the Immortal God, (puta-papah) having abandoned vices and saved themselves from sins, (mam) worship Me (istva) as their Ishta Dev (venerable deity) (yajnaih) through sacrifices, and (prarthayante) pray for (svargatim) the path to heaven, i.e., liberation. (Te) They (asadya) attain (lokam) the world of (surendra) Indra, the lord of deities, as a fruit of (punyam) their virtues and (asnanti) enjoy (divyan) divine (deva-bhogan) celestial pleasures (divi) in heaven. They consume the merits of their devotional deeds. (9:20)
Meaning: The Vedas do glorify the Immortal God (Param Akshar Brahm), whose devotion can make a seeker sinless and grant eternal bliss (complete liberation). However, the mantras of devotion and the rituals of sacrifice provided in the Vedas are limited to Kaal Brahm. Consequently, by worshipping Brahm as their "Ishta," seekers remain trapped in the web of Kaal. The fruit of Brahm-worship and Vedic sacrifices is the enjoyment of merits in Heaven or Great-Heaven (Mahasvarg), followed by rebirth in the world.
Gita Chapter 9, Verse 21 Translation:
(Te) Those deluded seekers, (bhuktva) after enjoying the fruit of their practice in (visalam) the vast (svarga-lokam) heaven, i.e., Mahasvarg, (visanti) enter (martya-lokam) the mortal world, i.e., Earth, (ksine) upon the exhaustion of (puṇya) their virtues. (Evam) In this manner, (anu-prapanna) those who take shelter of (trayi-dharmam) the religious practices mentioned in the three Vedas, (kama-kama) desiring the rewards of devotion due to a lack of complete knowledge, (labhante) attain (gatagatam) repeated coming and going—meaning they go to heaven as a result of virtues, and when virtues end, they fall back to take birth in the bodies of various creatures in the mortal world. (9:21)
Gita Chapter 9, Verse 22:
Seekers who, instead of worshipping other gods/goddesses, worship me under the delusion that I am the Complete God—I alone (yoga-ksemam) protect their devotion. (9:22)
Gita Chapter 9, Verse 23:
O Arjuna! Those who (api) even worship other deities or other forms of the Complete God, they actually worship me alone—meaning they remain within the web of Kaal. That worship of theirs is (avidhi-purvakam) against scriptural injunctions, performed through arbitrary conduct or ignorance. (9:23)
Gita Chapter 9, Verse 24:
(Hi) Because (aham) I (eva) alone am (bhoktā) the enjoyer (cha) and (prabhu) the Master of (sarva-yajnanam) all sacrifices (within the 21 universes); (cha) and (te) they (na) do not (abhijananti) know (mām) me (tattvena) in essence. (Tu) Therefore, (cyavanti) they fall into the cycle of birth and death. (9:24)
Summary of Verses 20–24:
In Gita 9:20-21, it is stated that those who perform scripture-based worship (as per the three Vedas) with desires (Sakam) for the fulfillment of wishes, celebrate in heaven based on their deeds and then return to the cycle of birth and death. This is because even if a sacrifice is performed according to scriptures, its only benefit is worldly enjoyment and heaven; sins are not destroyed by the worship of Kaal Brahm. Therefore, due to sinful deeds, one still has to endure punishment in hell and the 8.4 million species. This cycle continues until the three mantras (OM, plus the coded Tat and Sat) are obtained from a Complete Saint.
In Verse 22, it is said that for those who meditate on Me with a selfless motive while performing scripture-based worship of the Complete God, I (Kaal) protect their devotion.
Those Not Practicing According to the Vedas are Not Fully Liberated
Gita 9:23-24 states that people who worship other gods and goddesses are also essentially worshipping Me. However, their worship is "Avidhipurvak" (against scriptures) because one should not worship secondary deities. Since I (Kaal) am the enjoyer and master of all sacrifices, those devotees fail to recognize me as "Kaal." Therefore, even after worshipping, they face a downfall, and the suffering of hell and the 8.4 million species remains.
As stated in Gita 3:14-15, the one established/honored in all sacrifices to whom the Yagya is actually dedicated is the Sarva-Gatam Brahm (Complete Brahm). He is the one who provides to all beings based on their karmas. However, until a Complete Saint is found, the enjoyment (Ananda) of all sacrifices is consumed by Kaal (in the form of the Mind). This is why he claims to be the "Enjoyer and Master of all sacrifices."
Those who perform Shradh (Worship Ancestors/Pitras) will become Ancestors; they will not attain Liberation.
Translation of Gita Chapter 9, Verse 25: (Deva-vrata) Those who worship deities (yanti) attain (devan) the deities. (Pitr-vrata) Those who worship ancestors (yanti) attain (pitrn) the ancestors. (Bhutejyah) Those who worship ghosts/spirits (yanti) attain (bhutani) the ghosts. (Mad-yajinah) My worshippers (api) also (yanti) attain (mam) Me.
Discussion: In this verse, the Giver of the Gita clearly states that those who worship him attain him. He previously noted that worshippers of ancestors go to ancestors, and worshippers of spirits go to spirits. The secret behind saying "my worshippers attain me" is that if one performs scripture-based practice of Brahm-Kaal with an undeviating mind, they attain Brahm-Kaal. However, those who consider Brahm-Kaal their primary deity but also worship other gods/ancestors/spirits fall into those lower species. Even scripture-based seekers of Kaal Brahm, after enjoying happiness in the Brahm Lok for some time, eventually fall back into the bodies of ancestors, ghosts, or other creatures. (9:25)
Gita 9:25 emphasizes that those who perform "Pind-Daan" (offerings to spirits) become ghosts. Those who perform scripture-based worship (according to the Vedas and Gita) attain "Me" (Kaal), meaning they enjoy luxuries for a longer duration in the Kaal-created heavens or great-heavens.
Special Note: Just as someone who serves a Tehsildar (local officer) cannot become the Tehsildar, but can earn a livelihood and remain under his authority; similarly, whoever worships a specific deity (Brahma, Vishnu, or Shiva) only receives the limited benefits provided by them. The worship of the three Gunas (Rajogun Brahma, Satogun Vishnu, Tamogun Shiva) and other secondary deities is forbidden in Gita Chapter 7, Verses 12 to 15 and 20 to 23.
If someone worships ancestors, they will become a "small ancestor" and suffer alongside them. If they worship ghosts, they will become a ghost because the mind remains trapped in whatever it was obsessed with throughout life. Some people say, "We will keep worshipping ghosts, ancestors, and gods while also following your initiation." This will not work. Doing what is forbidden in the Gita and the four Vedas is "against the scriptures" (Shastra-Viruddh). Gita 16:23-24 warns that those who abandon scriptural injunctions and act according to their own whims neither attain happiness, nor the supreme state, nor any spiritual success; they waste their lives. Therefore, Arjuna, the scriptures are your only authority in determining what is a duty (Kartavya) and what is not.
Example from Markandeya Purana:
(Published by Gita Press Gorakhpur, Page 237): There was a sage named Ruchi who remained a celibate and practiced according to the Vedas. When he was 40 years old, he saw his four ancestors who, due to practicing against the scriptures, had become Pitras (ancestors) and were suffering. The ancestors said, "Son Ruchi, get married and perform Shradh for us; we are in great pain."
Sage Ruchi replied, "O Forefathers, the Vedas describe the path of Karm-Kand (performing Shradh, Pind-Daan, etc.) as the practice of fools. Why are you trying to engage me in that wrong practice which lacks scriptural authority?" The ancestors replied, "Son, your words are true; the Vedas indeed call ancestor worship, ghost worship, and secondary deity worship 'ignorance' (Avidya). There is no lie in this." However, later in the same text, the ancestors claimed that "ancestors still provide some benefits."
Special Insight: These "claims" were the ancestors' own speculations; we must not follow them. In the Puranas, such orders often come from a specific sage, but they are not the order of the Supreme Lord. Disobeying God's command based on a sage's words will make one liable for punishment.
Analogy: A man became friends with a Police Sub-Inspector (Thanedar). The man said, "My neighbor harrasses me." The Sub-Inspector said, "Hit him with a stick; I will handle the rest." Trusting his friend, the man hit the neighbor, who died from the injury. Being the officer of that area, the Sub-Inspector was forced to arrest his friend and put him in jail, where the man was sentenced to death. The friend could not help because the King's Constitution mandates the death penalty for murder. By following the "Sub-Inspector's" advice, the man broke the "King's Law" and lost his life.
Similarly, the Holy Gita and Holy Vedas are the Constitution of God. They only provide for the worship of the one Complete God. They forbid the worship of other gods, ancestors, and ghosts. The Puranas contain orders of sages (the Sub-Inspectors). By following them and breaking God's Constitution, one will suffer repeatedly. Therefore, secondary worship (Aanya Upasana) is a barrier to complete liberation.
My worshipful Gurudev, Swami Ramdevanand Ji, suddenly left home at the age of sixteen to attain the Complete God. He placed the clothes he wore daily near the bones of a dead animal in a dense forest close to his fields. When he didn't return by evening, his family searched the forest. It was night. Recognizing the clothes and with a heavy heart, they mistook the animal bones for the child's bones and brought them home. Thinking that the child had gone into the forest and been eaten by a predator, they performed the final rites, the thirteenth-day ceremony, the anniversary, and continued to perform Shradh (ancestor worship) for him.
After reaching approximately 104 years of age, Swami Ji suddenly arrived back at his village, Bada Paintavas (District Bhiwani, Tehsil Charkhi Dadri, Haryana). Swami Ji’s childhood name was Shri Haridwari Ji, and he was born into a holy Brahmin family. When I (this servant) found out, I also went to visit him. Swami Ji’s sister-in-law was about 92 years old at the time. I asked the elderly woman, "What did you feel after our Guru Ji left home?"
She replied, "When I got married, I was told that they had a brother named Haridwari who was eaten by a predator in the forest. His Shradhs were being performed. I was also told to perform his Shradh." The old woman added, "I have performed 70 Shradhs with my own hands. Whenever the harvest was poor or a family member fell ill, we would ask our priest (family guru) for the reason. He used to say, 'Haridwari has become a Pitra (ancestor spirit); he is troubling you. There has been some mistake in the performance of the Shradh. This time, I will perform all the rituals with my own hands. Earlier I didn't have time because I had to go to several places for Shradh rituals in one day, so I sent my helper. Until then, offer some donation (bhent) so he can be pacified.'" Out of fear, they would offer 21 or 51 rupees, or whatever he asked, and then the priest would perform the Shradh himself during the season.
I then said, "Mother, at least now abandon this practice which is against the Holy Gita, otherwise you too will become a ghost." I recited Gita Chapter 9, Verse 25 to her. The elderly woman said, "I also read the Gita." I replied, "You have read it, but you haven't understood it. From now on, stop this ignorant practice."
The old woman replied, "No brother, how can we stop performing Shradh? This is a centuries-old tradition (laag)."
This fault does not lie with the innocent souls; it lies with the ignorant gurus (quacks) who prescribed arbitrary conduct (methods of worship) without understanding our holy scriptures. As a result, no task is ever successfully accomplished, nor is supreme peace or happiness attained. Evidence is in Holy Gita Chapter 16, Verses 23–24.
Now, it is the prayer of this servant (Rampal Das—the author) that the educated class must pay attention and, by performing practice according to the scriptural method, attain the Eternal Supreme Abode (Shashvatam Sthanam) of the Complete God—that is, Satlok—from which complete salvation and supreme peace are obtained (Gita Chapter 18, Verse 62). For this, search for a Tattvadarshi Saint (Gita Chapter 4, Verse 34).
On Adopting Mixed Practices
A devotee asked: "I will take initiation from you and continue the practice you suggest, but I will also continue to perform Shradh and worship my domestic gods and goddesses with my 'outer mind' (superficially). What is the harm in that?"
Rampal Das’s prayer: Violating any section of the Constitution will inevitably lead to punishment. Therefore, performing practices contrary to the methods described or forbidden in the Holy Gita and the four Vedas is useless (Evidence: Holy Gita Chapter 16, Verses 23–24). If someone says, "I will puncture the car tire only with my 'outer mind'," it doesn't change the fact that the tire is flat. Puncturing the "Vehicle of Ram's Name" is forbidden. Similarly, practice against the scriptures is only harmful.
On Tobacco and Spiritual Blockages
A devotee asked: "I have no other vices (I don't consume meat or alcohol). I only consume tobacco (bidi, cigarettes, hookah). The worship and knowledge you provide are excellent; I have been searching for 25 years and have changed three gurus, but no one has this knowledge. Please allow me to use tobacco; I accept all other conditions. How does tobacco hinder devotion?"
The servant’s prayer: This servant prayed that the body requires oxygen. Tobacco smoke is carbon dioxide, which weakens the lungs and pollutes the blood. The human body is obtained only for God-realization and self-welfare. In this body, the path to finding God begins with the Sushumna artery. The two nostrils are called Ida (right) and Pingla (left). Between these two is the Sushumna artery, which has an opening as small as the eye of a needle. This opening gets blocked by tobacco smoke. This creates an obstruction in the path to reaching God. If the very path to reaching God is closed, the human birth is wasted. Therefore, for a seeker performing God's devotion, all intoxicants and non-edible substances (like meat) are strictly forbidden.
On Meat, Alcohol, and the "Life in Plants" Argument
A devotee asked: "I don't use tobacco, but I do consume meat and alcohol. What is the hindrance? These were made for eating and drinking. Also, plants have life too—isn't eating them the same as eating meat?"
The servant’s prayer: How would it feel if someone killed and ate our parents, siblings, or children?
"Jaisa dard aapne hovai, vaisa jaan birane | Kahe Kabir ve jaayen narak mein, jo kaaten shish khurane ||" (Recognize the pain of others as you feel your own. Kabir says those who mercilessly cut the heads and hooves of animals to eat meat shall go to hell.)
One should realize that others feel the same pain upon the murder of their relatives as we do. As for eating plants—God has ordered the consumption of plants, and they belong to the "immobile" (Jad) species. The slaughter of other "sentient" (Chetan) beings is against God’s command and is therefore a sin.
Consuming alcohol is also not commanded by God; rather, it is explicitly forbidden and serves only to ruin humanity. An intoxicated person can commit any mistake. Alcohol is the greatest enemy of wealth, health, and family peace. It has a devastating impact on the future character of dear children. No matter how noble a person may be, if they drink, they lose both respect and trust.
Once, this servant (the author) had gone to a village to deliver a spiritual discourse (Satsang). That day, the discourse was focused on the prohibition of intoxicants. After the Satsang, an eleven-year-old girl began to cry inconsolably. Upon being asked, the child shared:
"Maharaj Ji, my father has a good job at Palam Airport, but he spends all his money on alcohol. When my mummy tries to stop him, he beats her so severely that blue bruises form on her body. One day, when my papa started beating my mummy, I threw myself over her to protect her, and he beat me too. My lip was swollen for ten days. My mummy left us and went to my maternal uncle’s home. It took six months for my grandmother to bring her back; until then, we stayed with our grandmother. Papa didn't even provide medicine. He would leave for work early in the morning and return drunk in the evening. I have two younger sisters. Now, when Papa comes home in the evening, all three of us hide under the cot."
Consider this, O pious souls: children who should have been embraced by their father, and who should have been eagerly waiting for him to return home with fruit—look at how alcohol, the enemy of human society, has ruined their home. A drunkard not only harms himself but also carries the sin of hurting many souls. When a wife is in pain, her parents, siblings, and relatives suffer; then the man’s own parents and siblings are troubled. A drunkard becomes a cause of unrest for the decent people in the neighborhood because he fights at home. If neighbors intervene upon hearing the screams of the wife and children, the drunkard picks a fight with them; if they don't intervene, decent people cannot sleep.
After taking initiation from this servant, approximately fifty thousand individuals who used to drink daily have completely renounced all intoxicants and meat-eating. At the time of evening when the "demoness of alcohol" used to dance, those pious souls now sit with their children and perform the evening Aarti (prayers). In the state of Haryana and neighboring provinces, across nearly ten thousand villages and cities, there are examples of four or five "champions" (notorious drunkards) in each place who are now free from all vices and are making their human lives successful.
Some say, "We don't drink or eat that much; we just take a little occasionally." But even a little poison is harmful and acts as a barrier to devotion and salvation.
Suppose you made two kilograms of Ghee Halwa (performed true devotion). Then you added 250 grams of sand (consumed tobacco, meat, or alcohol, or performed unscriptural worship). All that effort was wasted. Therefore, complete salvation is only possible by obtaining the worship of the Complete God (Param Akshar Brahm) from a Complete Saint and practicing it within the rules of conduct throughout one's life.
- Gita Chapter 9, Verses 26, 27, 28: The essence is that whatever spiritual or worldly tasks one performs, if they are done according to the Vedic worship methods as per My (Kaal's) opinion, that worshipper benefits from Me (Kaal) alone. This is also described in Verses 20 and 21 of this chapter.
- Gita Chapter 9, Verse 29: God says he has no hatred or love for anyone. But immediately after, he says that those who worship Him with love are dear to Him and He is dear to them—meaning "I am in them and they are in Me."
Note: There is direct evidence of attachment (Raag) and hatred (Dvesh)—for instance, Prahlad was dependent on God, while Hiranyakashipu hated God. Then, taking the form of Narasimha, God protected His dear devotee and finished the demon Hiranyakashipu by tearing out his intestines. The love for Prahlad and hatred for Hiranyakashipu is clearly proven. This kind of contradictory knowledge is Kaal's own opinion, stated to create confusion.
Even the Most Sinful Person Devoted to God is Equal to a Mahatma
Gita Chapter 9, Verses 30–31 state that no matter how extremely wicked or sinful (such as a prostitute or a libertine) a person (man or woman) may be, if they desire the Supreme God from the depths of their heart and soul, they are worthy of being considered a Mahatma (Great Soul)—provided they are not a rapist.
Kabir Saheb and Sant Garibdas Ji Maharaj have said:
Garib, kushti hove sant, bandagi kijiye | Vaishya ke vishwas, charan chitt dijiye || (Even if a saint is a leper, bow to them. If a prostitute has faith in God, give your heart and respect to her feet.)
Kabir, aag parai aapni, hath diye jal jaay | Naari parai aapni, parse sarvas jaay || (Fire, whether yours or another's, will burn you if you touch it. A woman, whether yours or another's, will exhaust your spiritual wealth if you indulge in lust.)
Meaning: If a leprosy patient is performing devotion after taking initiation from a Guru, do not hate them; give them the respect and salutation due to a devotee. If a prostitute takes initiation and practices devotion, greet her with respect. Doing so will increase her morale; she will hesitate to do evil and will eventually reform.
On Moral Judgment and Lust
Kabir Supreme God has said: If you look down upon prostitutes or the depraved because they indulge in pleasure with others' spouses, consider your own life. You indulge in pleasure with your own wedded spouse and consider yourself superior. If intimacy makes one "corrupt," then you are also engaging in it. Just as fire—whether it belongs to you or someone else—will burn you if you put your hand in it, your "own" fire offers no protection against the burn. Therefore, reflect on your own actions before judging others.
Adultery vs. Rape
- Adultery (Duraachaar): This refers to consensual intimacy between a man and a woman that goes against the dignity of a civilized society. While not rape, it is considered misconduct and a stain on human society.
- Rape (Balaatkaar): This is the act of a man forcing intercourse upon a girl or woman without her consent. It is a curse for the woman and an agonizing, shameful act for society that is unpardonable. The perpetrator must be punished. To encourage reform during the sentence, they should be provided with books of noble thoughts and spiritual discourses. Such a person should publicly admit their mistake so that other deranged individuals in society learn a lesson and their souls tremble. They should realize that a single lapse can destroy a life. Not only does the perpetrator become unable to show their face in society, but they also hang the heads of their parents, siblings, and lineage in shame.
An adulterer also shames their lineage and corrupts society. However, if such individuals (man or woman) start on the path to God, they can reform.
The Story of the Stone
Once, a woman was being beaten in a village. A Mahatma (saint) arrived there and asked about the woman's fault. He was told she was an adulteress. The Mahatma said, "I will tell you how to punish her." Everyone agreed. He said, "Everyone pick up a stone. You shall hit her one by one. However, only the person who has never committed this sin and promises never to do it in the future shall throw a stone. If you fit this criteria, throw it; otherwise, beware."
Within moments, the stones dropped from everyone's hands, and they all left for their homes.
Kabir, bura jo dekhan main chala, bura na mila koye | Jab dil khoja aapna, mujhse bura na koye ||
Meaning: Kabir Supreme God says that the deeds for which you find fault in others are the same deeds you are performing yourself. If you look at the mischief within your own mind, you will find no one "worse" or more flawed than yourself.
In Gita Chapter 9, Verse 31, it is stated that such a person (even if previously sinful) quickly reforms after listening to spiritual discourses (Satsang) and then strives for liberation through systematic devotion. However, due to a lack of Tattva-gyan (true spiritual knowledge), they remain dependent on my (Kaal's) practice, which grants them peace only for a limited time—specifically for one Kalpa (aeon). Ultimately, that devotee’s spiritual earnings are exhausted because complete liberation only comes from worshipping the Complete God. The Lord speaking the Gita admits that he does not know the Tattva-gyan of that Supreme God; therefore, he instructs to search for Tattvadarshi Saints in Gita Chapter 4, Verse 34.
Gita Chapter 9, Verse 34 describes that a seeker with a steady mind who worships according to the scriptural method becomes a "Mat-bhakt" (a scripture-based seeker). By offering respect (Namaskar) to me and remaining dependent on scripture-based practice (Matparayan), the seeker will attain me (Kaal). This implies they will not become a ghost or an ancestor, but they will also not be completely liberated.
The Perishable Nature of Kaal’s Realm
In Gita Chapter 9, Verses 32, 33, and 34, it is stated that even if one is a sinful woman, a prostitute, or a Shudra, by performing my (Kaal's) devotion, they attain the state available through me. If so, what is there to say about virtuous souls like Brahmins and royal sages?
However, for Complete Liberation, one must worship that Complete God. My (Kaal's) world is perishable and full of sorrow. If you wish to remain here, worship me. He says: "Become my devotee (with an undeviating mind, renouncing the worship of all other gods/goddesses and the three Gunas—Brahma, Vishnu, Shiva) and you shall receive benefits from me." This means a devotee practicing according to the Vedas will enjoy their virtues in heaven and then return to the cycle of birth, death, and lower species (dogs, donkeys, etc.) to endure endless suffering. This is the benefit provided by Lord Jyoti Niranjan (Kaal) for Vedic practice, as proven in Verses 20 and 21 of this chapter.
The Lord speaking the Gita (Kaal) states his worship consists of chanting OM (ॐ) (Gita 8:13), whereas the direction for worshipping that Complete God is through the mantras OM-TAT-SAT (Gita 17:23), which only a Tattvadarshi Saint can reveal for complete salvation (Gita 4:34).
The Inferior Salvation of Kaal Brahm
Practicing the worship of the invisible God Brahm (Kaal) according to his "Mat" (opinion) also yields benefits. Lord Brahm has defined his method: renouncing "Aanya Upasana" (other worships, including the three Gunas/gods) and becoming exclusively dependent on one God (Brahm) through unadulterated (Avyabhicharini) devotion. Only then will the seeker receive the fruits ordained by Lord Kaal.
The cycle of heaven-hell, birth-death, and the agony of 8.4 million species is the unbreakable law of Lord Kaal. He refers to the thoughts given in the scriptures (Vedas, Gita) as "His Opinion" (Mat). Even after attaining "liberation" through Kaal Brahm, a soul is not happy because the Lord himself admits in Gita 7:18 that his salvation (Gatim) is Anuttam (inferior/bad). A devotee spends their life, wealth, and mind in Kaal's worship, hoping for complete happiness, but it does not happen.
Therefore, Lord Brahm tells Arjuna: "You are very dear to me. That is why I am telling you the correct knowledge in Gita 18:62 and 15:4. Worship that Complete God. For that, search for a Tattvadarshi Saint, and practice as he instructs (Gita 4:34). Then your suffering of birth-death and the 8.4 million species will be completely destroyed, and you will achieve Complete Liberation."
Special Note on Respect: Kaal vs. Tattvadarshi Saint
It is significant to observe the terminology:
- In Gita 9:34 and 18:65, Kaal Brahm asks the seeker for himself to: "Mām Namaskuru" (Bow to Me).
- In Gita 4:34, regarding the Tattvadarshi Saints who know the path to the Complete God, he says: "Pranipātena" (Prostrate yourself/Offer full-body salutations to them).
Kaal Brahm asks only for a "Namaskar" for himself but commands a full "Dandavat Pranam" (prostration) for the Saint who knows the Tattva-gyan of the Complete God. This self-evidently proves that a Tattvadarshi Saint, being the recipient of the Complete God's grace, is even more worthy of respect than Kaal Brahm.