Shrimad Bhagavad Gita Chapter 5 Translation by Sant Rampal Ji

Translation of Gita Chapter 5 by Sant Rampal Ji

Important Verses of Bhagavad Gita Chapter 5

Saint Rampal Ji Maharaj has done a translation of Srimad Bhagavad Gita Chapter 5 which describes the way of true devotion of supreme God, auspicious-inauspicious, and duty and duty-free. This chapter provides information of a complete God other than the narrator of Gita who is the Lord of Satlok/Sachkhand and infinite universes. He is the venerable God Kabir Dev, Satpurush.

Shrimad Bhagavad Gita Chapter 5 Verse 1

In Bhagavad Gita Chapter 5 Verse 1, Arjun is asking which one of these two, Karm Sanyas and Karmyog, is superior?

Description of Karm Sanyas: Karm Sanyas is of two types

  1. one Sanyas (renunciation) is that in which the devotee, inspired to attain God, stubbornly goes and sits in the jungle and does baseless Sadhana;
  2. Second, even when staying at home does Sadhana by forcefully (hath Yoga) sitting in one place for hours and abandoning the injunctions of the scriptures. Both of these are Karm Sanyasi.

Description of Karmyog: This is also of two types. One living with family, besides performing worldly tasks, does scripture-based sadhana, or without getting married, living at home or in a monastery, besides performing worldly actions i.e. rendering service, does scripture-based Sadhana. Both of these are Karmyogi.

The second type of Karma Yogis are those who live in the family and do Sadhana, abandoning the methods prescribed in the scriptures, or without getting married, to serve in a monastery. These are also known as Karmyogi.

Karmyogi is Superior to Karm Sanyasi

Translation: Gita Chapter 5 Verse 1, Hey Krishna! On the one hand, (karmanaam) you are glorifying (Etyo) the renunciation (Sanyasam) of (Cha) deeds, and (PunaH) then you are praising the connection (Yogam) of deeds, that is, the combination of deeds. Which one (Ekam) of these two (Yat) is beneficial (ShreyH) for me (Tat)? Make sure (Sunishchitam) and tell me (broohi).

Meaning: Hey Krishna! On the one hand, you are glorifying the renunciation of deeds, and then you are praising the connection of deeds, that is, the combination of deeds. Which one of these two is beneficial for me? Make sure and tell me.

Shrimad Bhagavad Gita Chapter 5 Verse 2

SannyaasH, karmyogH, ch, niHshreyaskarau, ubhau |
TayoH, tu, karmsannyaasaat, karmyogH, vishishyate ||2||

Meaning: The meaning of Verse 2 is that due to lack of enlightened saint the seekers who are not in accord with the scriptures, are of two types: one is Karm Sanyasi; second, Karmyogi. Sadhana of both of them is inauspicious i.e. is useless because it has been said in Gita Chapter 16 Verse 23 that those who abandon scriptures-based worship and perform arbitrary worship do not get any benefit. In Verse 24 it is said that for the attainment of complete salvation the practice that has to be abandoned, that is, should not be done and that should be done, for that scripture is the evidence. The enlightened saint tells the real meaning of scriptures. It is beneficial to obtain from him and do worship (evidence Gita Chapter 4 Verse 34, Yajurveda Chapter 40, Mantra 10 and 13). Even then out of these two, Karmyogi is better than Karm Sanyasi because Karmyogi, whose sadhana is not according to the scriptures, when gets the Satsang (spiritual discourse) of a Tatvadarshi sant, then he immediately gives up his baseless sadhana and brings about his welfare/gets his welfare done by following scripture-based sadhana.

But Karm Sanyasi of both types; Hath-yogi (who forcefully practices physical discipline), who even while staying at home, closing their ears and eyes sit in one place and practice Hath-yog, and those who abandoning home practice the aforesaid Hath Yoga, out of ego, do not accept the knowledge delivered by a Tatvadarshi saint because they become arrogant of their renunciation and the supernatural powers obtained from Hath Yoga. Even the pride of renouncing home is a hindrance in attaining true bhakti. Seldom does someone among crores of Karm Sanyasis accept the true bhakti. Therefore, a Karmyogi, who acts against the scriptures, is better than a Karm Sanyasi who acts against the scriptures because the renunciant becomes proud of renunciation.

Essence: It is mentioned in Bhagavad Gita Chapter 5 Verse 2 that compared to Karm Sanyas (in which devotees leave their homes) Karmyog (devotees while staying at home with children or without getting married, performs worldly tasks at home or in a monastery) is superior. For example, King Ambreesh, King Janak, most venerable Kabir Sahib Ji (KavirDev, even when He Himself is the Purna Parmatma, is trying to prove that only the kind of sadhana I do is superior), Sant Garibdas Sahib Ji Maharaj, Sri Nanak Dev Ji, Sant Namdev Ji, Sant Ravidas Ji, etc. saints, and Kabir Saheb were Karmayogi. Besides this, it has also been said that if this only is the correct sadhana, then whether stay at home or outside in a monastery, etc. both will have the same accomplishments. 

The same evidence has been given in Gita Chapter 18 Verse 41 to 46 that all the people of four castes (Brahman, Kshatriya, Vaishya, and Shudra) attain absolute accomplishment, that is, complete salvation while performing their instinctive deeds. In Gita Chapter 18 Verse 46 there is clarification regarding absolute accomplishment that supreme God who has created all the beings from whom this entire world pervades, by worshiping that God by the natural actions, man attains ultimate perfection, that is, the true seeker by performing the deed attains complete salvation. In Gita Chapter 18 Verse 47 it is made clear that one who does scriptures-based worship is superior (while doing the deed) to the one who does unscriptural worship (Karm Sanyas) because while performing deeds the seeker does not incur sin. With this, it has also been proved that abandoning Karmas and doing forced worship (Hath) is a sin. In Gita Chapter 18 Verse 48 it is made clear that one should not relinquish the natural deeds even if there is some sin in them. Like the creatures die while farming etc-etc.

Garib, dere daande khush raho, khushre lahe na moksh |
Dhru Prahlad udhar gaye, to dere mein kya dosh ||
Garib, kele ki kopeen hai, phool paan phal khaahin |
Nar ka much nahin dekhte, basti nikat na jaahin ||
Garib, vo jungle ke roj hain, manushyon bidke jaahin |
Nish din firaen ujaad mein, Sahib pave naahin ||

Meaning: Saint Garibdas Ji after obtaining true spiritual knowledge from God Kabir has told that those ignorants who say the ones who remain celibate throughout life and remain in forests by abandoning all materialistic comforts can only attain emancipation. All this is ignorance. After obtaining knowledge and name initiation from the enlightened saint and by remaining in the rules of worship one who does Sadhana can attain salvation. The example has been given that dere daande khush raho means to remain happy at home and do true worship. If by remaining celibate lifelong; salvation could have been attained then impotent (Khusre) did not attain salvation, it is never seen and heard. Whether a householder, or a celibate, or an impotent does true worship, all will attain emancipation. It is said Dhruv and Prahalad attained salvation, both were married, were King. Then what is the fault in the family? That is, a householder also attains salvation. 

Those Karm Sanyasis who relinquishing home; go to the jungle and becoming naked make a loin-cloth of a banana leaf, consume fruits and leaves, do not go to the city, do not even see any man, spend their entire lives in a cave or bush in the jungle, if their sadhana is not in accordance with the injunctions of scriptures then they can not attain God. Because they are like wild animals (Roj). In the jungle, one is troubled by hot-cold weather, hunger-thirst and there is a constant fear of wild animals. One can only do bhakti when the problems of hot-cold weather, hunger-thirst are timely resolved. A Karm Sanyasi can not have this facility in the Jungle. Then they become conceited of their renunciation; as a result of which they become devoid of bhakti.

Kabir, man ke maare ban gaye, ban taj basti maanh |
Kahain Kabir main kya karoon, man to manae naanh ||

Meaning: The seeker, inspired by the devotional rites of previous birth, goes into the forest and considers an ignorant Guru to be a complete Guru and does a deep meditation by taking initiation from him. He feels satisfied by believing his devotion is successful. After some time, when God examines then due to the lack of true spiritual knowledge; failure is received. He returns home after marrying again.

Persecutor Like Shringi Rishi Failed

Once upon a time, Shringi Rishi went to the forest for years after becoming a Karma Sanyasi. Then for some time in the forest, he practiced hard austerity to get the ability to endure hunger and thirst, heat and cold. Remaining hungry, by subduing the destitute soul through praan-apaan, did meditation that makes the body feel less heat and cold. For example, while chanting the OM Mantra (which is the correct name of Brahm worship in the Vedas and Gita), attaining samadhi, is called the meditation Yagya of those who practice arbitrarily without scriptures. The reward of Yajna is the attainment of Heaven or the kingdom and then suffering in eighty-four lakh life-forms. Because for meditation Yagya one has to remain seated. Then that sitting becomes tenacity. Achievement from OM Mantra – the attainment of Siddhis (accomplishments) and Heaven.

Garib, Onkar Ishwari Maya, Jin Brahma Vishnu Mahesh Bhramaya |
Garib, OM Anandi lehar hai rang hori ho | Soham mukta sindh Ram rang hori Ho |

The Kingdom is attained from austerity. Then after bearing both; suffering in Hell and 84 lakhs life-forms always remain. Because the breath is shortened by Pranayama and meditation takes place. The practitioner has to bear that sin which has been incurred by stopping the breathing; where the germs of the air die. Because in the three worlds and till Brahm worship all the Karma’s that beings do; have to be borne. The virtues are borne in Heaven and sins in Hell and then in 84 lakhs life-forms. On the contrary, doing spiritual practice against the faith (principle) of the devotion given by the Lord leads to punishment, because of disobeying the command of the Lord, that sin becomes terrible. Shringi Rishi practiced stopping breath and eating less diet. He used to practice facing the tree and once in a day used to lick the bark of the tree with his tongue. This much was just his diet. Then after a few years, he came and sat near the forest outside Ayodhya, and started performing his spiritual practice. He became a reason for special discussion and attraction for the people of Ayodhya.

One day King Dasharatha's daughter Shanta also went to see the sage after taking permission from her father. She became enamored by seeing the looks of Shringi Rishi. Then she started trying to raise him. Someone told that he licks the bark of the tree from the tongue, puts some honey there; also takes some food. Feed him when he opens his eyes. Then he will not be able to do much meditation. The same was done. Rishi Ji enjoyed the taste of honey and licked the bark many times. He opened his eyes the second day and ate kheer (pudding). King Dasharatha took Shringi Rishi at home, considering him a great Yogi and made him a guru. He prayed for getting a son, then Shringi Rishi advised to do a Putreshti Yajna. The day was fixed. At the same time, Shanta fell in love with Shringi Rishi. But King Dasharatha refused, saying that we are Kshatriyas, he is a Brahmin, so marriage is impossible. The sage adopted the girl. Then they got married. The sage went far away into the forest with his wife. Started living there in a hut. The proof of this has been mentioned in the following verses in the epic Ramayana in Balkaand 'Ramkaleva' (page no. 274) scripted by Sri Tulsidas.

Boli siddhi sunahu Raghunandan tum hamar nandoi |
Ek baat tum sau hum puchey lala n rakhahun goi ||
Hot byaha sambandh saban kau apni hi jitihi mahee |
Nij bhini Shringi rishi ko tum kaise diyo vivahi ||
Ki unko muneesh lai bhagyo ki boi sang lagee |
Aisee baat batawahun lalan tum raghuwansh adagi ||

Here respected Garibdas Sahib Ji Maharaj says that by not getting the correct practice of complete God this creature considers he is doing everything correctly. But the reward is wrong. 

Garib, deembh kare doongar chadhe, antar jheene jhool | 
Jag jane bandagi kare, bove shool babool || 1 ||
Garib, jaise chandan sharp liptai |
Sheetal tan bhaya vish nahee jaaee || 2 ||

Meaning: By doing Hypocrisy (deembh) by climbing high (doongar) the disorders remain affected inside the protesters. As evidenced in Gita Chapter 3 Verse 6, the foolish soul who restrains the senses forcibly and meditates with the mind by obstructing all the senses from above is called fictitious i.e. Dambhi (hypocritical). It is also said in the speech above that to show the public, he hypocritically pretends to persevere in a high place. All the vices are going on inside. The naive people are considering that he is a very big devotee; is doing so much hard practice, but by renouncing scriptural worship and doing arbitrary conduct he is sowing thorns for his future because it has been said in Gita Chapter 17 Verse 5-6 that such performers of tenacity are demonic.

According to the revered Garibdas Sahib Ji; without the devotion (earning) through Satnaam and Sarnaam, other practices as told by the revered God Kabir Dev (Kabir Prabhu) are as if the snake sticks to the Sandal tree in summer. They feel that we are getting peace but their venom is not decreasing due to which they remain warm and restless.

Similarly, no matter how much the seeker worships Brahm (Kaal), his vices (lust, anger, fascination, greed, ego) are not reduced which is the reason for his grief. That is why Karmayogi is superior to Karma Sanyasi.

Shrimad Bhagavad Gita Chapter 5 Verse 7

One does not become free from Vices by the Sadhana mentioned in the Vedas

The meaning of Bhagavad Gita Chapter 5 Verse 7 is that one who comes into Aatmtattav, he thinks evil should not be done, for that he tries to control the mind, he has accepted that he has controlled his mind, that pious soul tries not to perform bad deeds. But the mind cannot be controlled by Brahm Sadhana. For instance:- Sri Narad Ji went into the jungle (by taking Karma Sanyas) and did Sadhana for many years and believed that now I have obtained control over mind and senses.

Meaning: In many Verses, the narrator of Gita; Brahm is saying that worship me, you will attain me. He has told his situation that birth-death will always remain for you and me. The giver of the knowledge of Gita has clarified that if you will worship Tat Brahm (Param Akshar Brahm) you will attain Him. Then you will never have a birth-death. He has told to know the knowledge of the way of worship of that God from enlightened saint. That complete true spiritual knowledge is not in Veda and Gita. For this reason, those who worshipped according to Vedas; despite wishing, could not become devoid of vices/defects. The example has been mentioned in the story of Narad Ji.  

Story of Narad Ji

One day Narad Ji said to his father Brahma, “Father, I have repressed my mind and senses by doing intense meditation for years. Now I have become endowed with Yog”. Brahma Ji said, “Keep this with you. Do not mention this to anyone, especially not at all to your paternal uncle Vishnu Ji”.

Narad Ji thought that my father does not believe in my achievement that I have become completely free from vices/defects. One day while strolling Narad Ji reached Vishnu lok. Vishnu Ji asked, “Rishiwar, you have granted the audience after many years; you have become the new moon. Is everything alright?” Then Narad Ji said, “Lord! I have returned after doing sadhana (by taking Karm Sanyas) for years in the forest. I have subdued my mind and senses. Now I am not under their control.” On this Vishnu Ji said, “Well done. It is the foremost task of the Rishis (sages) to overpower their mind and senses”. Inspired by Kaal (Jyoti Niranjan) it occurred to God Vishnu that Narad Ji has become conceited (Kaal God is always worried that these sages should not reduce production by doing sadhana. Kaal God plays on both sides. On one hand sent Narad Ji, who was overwhelmed with arrogance, to Vishnu Ji. And then that Kaal himself inspires Vishnu Ji). Let’s break his pride and then make him form a plan. (Kaal-Jyoti Niranjan-Mahavishnu plays all these games). Vishnu Ji got a beautiful city built by Maya. In that, he organized a ‘Swayamvar’ (an ancient tradition in which the bride makes a public choice of her bridegroom from among her assembled suitors). After taking leave from Vishnu Ji Narad Ji was moving on. He saw an unusual bustle in that city. He asked, “Why is there so much bustle in this city today?” He learned that the daughter of this city’s king will select the bridegroom of her choice today. Princes (young kings) have come from distant places. Girl, what to say? As if, a fairy has descended from heaven. There is no girl like her on this earth. Whosoever will have her will be fortunate.

At that very moment, because of marriage songs and the influence of Kaal, Kamdev (sex) became active. (Fire in hot embers and fire buried under ashes, when disturbed, is fiercely blazing coal). Similarly, Kamdev (sex) became so strong that Narad Ji became devoid of all knowledge and only thought of endeavors to obtain a wife. He thought that the girl would not like my current appearance. Let me borrow Vishnu Ji’s face from him. The girl will like it at first sight. He went to a secluded place and remembered Vishnu Ji. God Vishnu Ji appeared instantly and asked the reason for remembering him. Narad narrated the whole account and said, “Oh Lord! To date this Das (servant) has never asked for anything from you. Today I want to ask for something. Please do not refuse.” Vishnu Ji said, “Ask, Rishiwar.” Narad said, “Promise me, then I will ask”. God said, “Ask.” Narad Ji said, “I want the appearance of Hari. I have to get married”. On this, God Vishnu said, “Tathastu (as you say)”, and went away. Hari is also the name of a monkey. Narad Ji’s face became that of a monkey. Rishi Ji, with a very happy heart, proceeded towards the place of Swayamvar and became seated in a chair. The girl, with a garland in her hands, is coming and looking attentively and in a style at every king. She left Narad Ji behind and moved forward. Narad Ji got up from there and sat in an empty chair next to it thinking that perhaps the girl had not looked at me attentively, otherwise, would have garlanded me at first sight. The girl again leaves Narad Ji and moves forward. Narad Ji thought that; is this girl blind? He again went ahead and sat in an empty chair. When the girl came close to Narad Ji, he stood up and thought that now I will definitely catch her attention. The girl went back two steps and moved forward. Narad Ji thought, what a wonder? Just then a prince showed Narad Ji a mirror. On seeing his ugly face (monkey face), called Vishnu Ji a fraud, and what does he sees in front of him is that Vishnu Ji himself comes and sits in a chair, and the girl puts the garland on his neck. Then Narad Ji’s anger knew no bounds/ went through the roof and cursed Vishnu Ji that just as I am distressed today by separation of the wife, likewise, you will also spend an entire life suffering the pangs of separation from your wife. As a result of that curse, Vishnu Ji took birth as Ramchandra Ji at King Dashrath’s place; then married with Sita, soon banishment to the forest; then Sita’s abduction in the forest; then fought with Ravana, killed him, and after taking Sita Ji’s Fire test (Agni Pariksha) returned to Ayodhya; then on a washerman’s comment, expelling Sita from home, and no union of Sita and Ram till the end, is the result of Narad Ji’s curse.

Here, this Kaal himself forcefully makes a living being act and makes him only experience the result of that action. For instance, inspired Vishnu Ji to put a monkey’s face onto Narad Ji; then the result of its curse was borne by Vishnu Ji.

Shrimad Bhagavad Gita Chapter 5 Verse 3

Meaning: - In this Bhagavad Gita Chapter 5 Verse 3, there is a description of a Karmyogi who performs scripture-based sadhana, that a devout bhakt, whether he possesses children or not, or lives in a monastery and is engrossed in the service of Satguru and the Sangat (people assembled in an ashram), who is always free from love-hatred, only he is a Sanyasi (an ascetic) in reality. He only then delivers the knowledge of true sadhana with full certainty to other devotees who are opposed to the scriptures.

Shrimad Bhagavad Gita Chapter 5 Verse 4

Important: - In Bhagavad Gita Chapter 5 Verse 4, only one accomplishment of both Gyanyogi and a householder has been given. If a fool says that a Gyanyogi is superior, or a householder is superior, then he is not a Pandit. If the bhakti of both of them is in accordance with the scriptures and they remain within Guru Maryada (boundaries set by Guru Ji), then both are successful. If bhakti is not according to the scriptures, then whether he is a householder or a Gyanyogi, both are unsuccessful. Nevertheless, God himself is saying that compared to Karm Sanyasis, devotees who are devoid of the scripture-based way of worship, Karmyogi (a householder) is superior. Because in Karm Sanyas the pride of renunciation is natural, which is a complete hindrance in the attainment of God.

Shrimad Bhagavad Gita Chapter 5 Verse 5

In Bhagavad Gita Chapter 5 Verse 5, it is said that Gyanyogi and Karmyogi both acquire the same status. Whose sadhana is in accordance with the scriptures and one who knows this, he has the right knowledge.

Important: - The meaning of Bhagavad Gita Chapter 5 Verse 4-5 is that some say that one who has acquired knowledge, does not marry and remains a bachelor throughout life and he only can get across, whether he lives at home, or in a monastery. The reason being, that person after acquiring some knowledge, starts teaching other inquisitive souls by giving proper examples. Then the innocent souls think that he has become a highly learned person. He is definitely through. When will our householder's turn come? A few say that one who lives with children, only attains welfare. The reason being, a household person performs charity-meritorious acts, therefore he is superior. Hence, it is said that those who express both these kinds of views are children; do not consider them to be learned. Only a Complete Saint, who is Tattavdarshi, delivers the true knowledge that both types of above-mentioned devotees, who perform scripture-based sadhana within the bounds of the Guru, have the same achievements. A devotee, who will understand this explanation, will not get confused by anyone’s talks. A bhakt who performs sadhana while remaining a bachelor and imparts knowledge to others, then someone praises him that he is very knowledgeable, what to say, he knows that the knowledge has been given by Satguru. One will attain liberation not by knowledge but by doing Naam Jaap and by remaining within the bounds of Guru Ji. Similarly, one who is a householder, also knows that although this Bhakt Ji knows four mantras and a few sacred speeches, and others are pointlessly praising him, both of these are ignorant. Liberation will only be possible by Naam Jaap and by remaining within Guru Maryada, otherwise, both will incur sin and will become devoid of bhakti. He who has understood this, whether he is a Brahmchari (practices celibacy) or a householder, they both know the reality. The following mantras are mentioned concerning that devotee who performs sadhana after understanding that real knowledge.

Special: The other translators of Gita Ji who wrote in Gita Chapter 5 Verse 4 that the reward of both Sanyas (renunciation) and Karmayoga is the same. This is proved wrong based on Gita Chapter 5 Verse 6 in which it is written that “SanyasH ayogtH tu duHkham aaptum”, the meaning is ‘the renunciation path being averse to scripture is the reason of sorrow. Hence, the Yogic sage is Karmayogi Brahm ‘Nichiren adhigachhati’. The meaning is scripture-friendly seeker, Karmayogi, without delay attains God. Within this Chapter 5 Verse 6, all doubts have been resolved that the Gita translators did not do the translation properly. Apart from this, in Chapter 5 Verse 2 also it has been clarified that ‘karma Yoga is better than renunciation. For this reason, also the translation of Chapter 5 Verse 4 is incorrect. In the Gita Chapter 5 Verse 5, Sankhya Yoga based on true spiritual knowledge is to practice and not on the renunciation route, so the translation is done by me (Rampal Das) is the best.

Shrimad Bhagavad Gita Chapter 5 Verse 6

The meaning of Bhagavad Gita Chapter 5 Verse 6 is that those who do sadhana by abandoning the injunctions of the scriptures, whether they do sadhana of Brahm or the lower gods, they only attain misery. Karm Sanyasi develops pride of renunciation.

Karm Sanyasi Becomes Arrogant of Renunciation

In Bhagavad Gita Chapter 5 Verse 7, it has been clarified that both types of the above-mentioned Sanyasis (of Karm Sanyas) do become arrogant of their renunciation and sadhana. Arrogance is a complete hindrance in the path of God i.e. an arrogant person’s all sadhana pooja is fruitless. He does not attain God. In Bhagavad Gita Chapter 5 Verse 2, it has been stated that Karmyog is superior to Karm Sanyas.

Evidence: Dhruv, Prahlad, King Ambreesh, King Janak was Karmyogi householders who were devoid of the ordinances of the scriptures. Sri Nanak Ji, Sant Ravidas, Sant Garibdas Sahib Ji were householders (Karmyogi) who performed sadhana in accordance with the scriptures. A Karmyogi does not develop arrogance. He is afraid of his misfortunes and keeps respecting saints.

Evidence No.1

Story of Sage Sukhdev

Sukhdev Rishi used to practice while taking Karma renunciation. There was also the accomplishment of flying in the sky due to the virtue of the previous devotion, due to which there was a lot of arrogance in him. He did not consider any seeker (yogi) like himself. He used to consider the householders to be disdainful and considered the practice performed by them to be wrong and not the provider of liberation. Since, having attained the perfection of flying in the sky, he has assumed that no one has the same achievement as me. I am the most superior Yogi. All the gods (of Inderlok) respected him, considering him a great sage. Even once a beautiful Urvashi came to Sukhdev. Then Sukhdev did not even touch her. That celestial maiden got defeated and went. It was natural for sage Sukhdev to become proud. He used to fly in all three worlds. In this context, Garibdas Ji Maharaj has said:-

Gorakh se gyani ghane, Sukhdev jati jihan |
Sita si bahut bharya, sant door asthan ||

Meaning: God Kabir Ji is the originator of all beings. Therefore, He is the true friend in the form of father and mother, brother, friend. Kabir Ji had told the true spiritual knowledge by conferring knowledge with Shri Gorakhnath Ji. With that knowledge, by having inspiring for devotion Shri Gorakhnath Ji made 99 crore Kings a monk. But Gorakhnath Ji did not have a full salvation path. Because of which he did not attain complete salvation. At that time, he became famous as a full-fledged scholar but remained deprived with the attainment of Saint. Shri Sukhdev (Shukdev) Ji was completely Jati (Brahmachari who is not attracted to any woman). He was also successful in King Janak's examination. At that time, when the girl went to Shukdev Ji at night. She sat on the bed near the feet of Sukhdev. Shukdev Ji stood up. When the girl came closer, he left the bed and stood up, and made her leave the room, greeting her as sister-mother. But remained deprived of the saint’s attainment due to lack of true devotion. It is famous in the world that Sita Ji, the wife of Shri Ramchandra Ji, has endured many tortures of King Ravana of Lanka to secure her Sati Dharma. She did not bother. She was also successful in the fire test taken by Shri Ramchandra Ji. But she did not do true devotion. Many other wives like Sita Ji will also be found. Many of the above-mentioned types of glorious men and women will be found, but it is difficult to find a complete saint.

In Gita Chapter 7 Verse 19, the narrator of Gita has said that all human beings do devotion to other deities. My devotion is done by some wise men after many ages. But the saint who tells this is found with great difficulty (Sudurlabh) that Vasudeva, the God whose power is over all the Brahmands. He is the master of the Clan. He is the originator of all. He is the nurturer of all. He is the complete liberator. He is worthy of worship, that is, that God is Omnipresent, Omnipotent (Sarvam). It is also said in the Sukshma Veda.

Kottyon madhy koi nahee rai jhoomakra |
Arbon mein koi gark suno rai jhoomakra ||

Meaning: Sant Garibdas Ji had told Ramrai who came from the village Basier (near Ludhiana city) of Punjab province that a complete saint will not be found in crores, but one in millions who will be (Garak), meaning, rich in all knowledge and will be the knower of true spiritual knowledge.

Request to the Readers: - At present, the world population is about 7 billion. This servant (Rampal Das) is the only saint having complete spiritual knowledge and true devotion, whether you believe it or not. 

Remaining story of Sukhdev Ji

One day Sukhdev Ji reached the region (lok) of Shri Vishnu Ji and wanted to stay in the Paradise (restaurant). The guards asked, who is your revered Gurudev? Please mention their auspicious names so that we will see their names in our list (which has the names of the recognized gurus of the time) whether they are also capable of granting names or not. On this, Rishi Ji said that I did not make any Guru nor did I felt the necessity. Because those who have acquired guru cannot move even 2 feet from the ground and I have reached here. What is the need for a Guru? Sukhdev Ji is continuously saying. On this, the guards of heaven told him that we will not let you step in. It is the order of Lord Vishnu that a creature without a Guru cannot live in Heaven. Hearing this, the sage Sukhdev thought that this immature creature (the guard) is not familiar with my glory. He said ‘let me meet with Lord Vishnu, otherwise, I will not go back. A Parkhad (attendant of Heaven) narrated the whole account to Lord Vishnu. Then Lord Vishnu came out of his palace and asked Sukhdev, ‘Rishi Ji why have you come?’. On this, the sage Sukhdev bowed and said, ‘Swami, I have come with the desire to live in Heaven. Your servants are not allowing me to enter’. Lord Vishnu, despite knowing everything, asks the servants (Parkhads) what is the matter? Why have you stopped Rishi Ji? On this, the servant (Parkhad) said, "Parvardigar! The sage is devoid of guru. He did not acquire any guru. Your command is; that a seeker without a master is forbidden to enter Heaven, living is far away. Hearing this from the mouth of Parakhad, Shri Vishnu asked the question ‘Rishi Ji, are you devoid of a guru? Surprisingly, he asked, ‘Have you not acquired any Guru?’. Hearing this, Sukhdev said ‘No’. Then Vishnu Ji said that ‘you should make a guru, then do spiritual practice according to his instructions and then remaining in the rules told by him earn your spiritual wealth then come to Heaven’. Then Sukhdev said ‘God! No saint like me appears on earth. On this, Lord Vishnu said, take the name from King Janak.

Kabir, garbh Yogeshwar guru bina, laagaa Hari ki sev |
Keh Kabir Baikunth se pher diya Sukhdev ||

Meaning: Kabir Parmeshwar Ji has said that Sukhdev Ji had become enlightened in the mother's womb. Stayed in the mother's womb for 12 years. Due to which he was called ‘Garbh Yogeshwar’. He also used to practice without taking initiation from the Guru. He used to fly in the sky with the power of previous birth’s virtues. Once he went to the Heaven made in the region of Shri Vishnu. He was not allowed to enter ‘Baikunth’. For this reason, Shri Vishnu Ji made him return from heaven and said that presently King Janak is my supreme saint. He is entitled to my initiation. Then come after taking initiation from him, make him a Guru, and do spiritual practice.

Hearing this from the mouth of Vishnu Ji, he came to Heaven (Indraloka). Sukhdev Ji's face was discolored that day. It was not as bright as before. Seeing the hopeless sign-on Sukhdev Ji's face, the Gods living in Heaven asked, what is the reason, Rishi Ji? Today your face is off. Then Sukhdev Ji told his whole story that I had gone to Vishnu Lok and prayed to stay there in Heaven, then God refused. Hearing this, all the gods started saying that Lord Vishnu does not do this. He gets delighted at the sight of the sages and embraces to the chest, telling us the right reason, what went wrong? Sukhdev said ‘God said you did not make a guru. First, make a Guru, then you can come here after earning from that name obtained by the Guru. All the present gods speak with one voice in astonishment, What? You do not have a Guru? Sukhdev did not say anything about this. The Gods said that ‘this is your great foolishness. We considered you a great saint. You are found foolish. You acquire a Guru very fast, otherwise, 84 lakhs life forms are ready. You have the power (siddhi) of previous austerity virtues, based on which you fly in the sky. On the day, this battery will discharge, your previous powers will be exhausted. Because your new spiritual earnings are not being made because of doing devotion against the scriptures. Therefore, you will be entitled to Hell and after that, you will suffer in the eighty-four lakh life forms. Sukhdev Ji, hearing all this good advice from the mouths of the Gods, said that a child celibate (Brahmachari), a recluse saint like me does not appear on earth by taking initiation from whom one can get self-welfare and Vishnu Ji has advised me to take the name (initiation mantra) from King Janak. Sukhdev said – ‘O Gods! You tell me; How to salute the family man who has kept 10,000 Queens? I am a child celibate and have not even seen the face of a woman. 

Speech of Maharaj Garibdas Ji from Chudani:- Sukhdev said –

Janak videhi Raja bhai, kaise sheesh nawaun jaaee |
Sukhdev bole shabad viveka, humne stri ka mukh nahee dekha ||

Meaning: Rishi Sukhdev Ji was considering himself superior because of the lack of true spiritual knowledge that I am a child celibate. I was born in a Brahmin clan. I am proven to fly in the Sky. King Janak is born in the Kshatriya clan, which is lower than the Brahmin clan. King Janak is a householder i.e. married. He has a relationship with the woman. I have not even seen the face of the woman till today. How should I bow my head to make such King Janak a Guru? My reputation will be hurt. On hearing these things, the gods present said that when God himself has asked you to make King Janak your guru, then why are you delaying?. The nurturer of living beings, there is no interest of God who grieves in the grief of sorrowful creatures. Quickly go and take the name from King Janak. Your welfare will be done. After this, Rishi Sukhdev Ji went to his father Shri Ved Vyas Ji and narrated the whole account. Then the knower of the scriptures, Shri Bhagwan Ved Vyas Ji said, 'O son! You have not made a Guru. This is your great mistake. I was very happy that my son is a promising God-lover and will elevate my name and do his welfare. You have made complete preparations to go to Hell and 84 lakh life forms by practicing against scriptures. Go and do as God has advised as soon as possible. By acquiring King Janak, a guru, be eligible for the attainment of Heaven. Kabir Saheb (Purna Brahm) tells:-

Kabir, guru bin mala pherte, Guru bin dete daan |
Guru bin dono nishphal hai, puchon Ved Puran ||

Meaning: In the speech of God Kabir, that is, it has been said in Sukshma Veda that, without acquiring a Guru, whether you keep counting beads of Ram name, or you keep donating. Both of these are meaningless.

Excerpts from Guru Granth Sahib page no. 946 (Sri Raag Mahala Pehla)

Bin Satguru seve Jog na hoee | 
Bin Satguru bhentein Mukti na koee ||
Bin Satguru bhentein naam paeeyan na jaaee | 
Bin Satguru bhentein maha Dukh payee || 
Bin Satguru bhentein maha garab gubari |
Nanak bin guru mua janm Hari || 70 ||

In this speech no. 70 It has been explained that no devotion is complete without Guru and without Guru, the name (Satnaam) cannot be attained and the pride of the living being cannot be abolished. Nanak Ji says that without a Guru this creature loses its life, that is, it ends in vain. Then Sukhdev, abandoning his heartfelt understanding, went to King Janak with a strong desire to take name initiation from him.

“Garib, mana vachan kalpna chadee, Sukhdev lagee lagan jad gaadee”

Meaning: The sage Sukhdev accepted the words of the other sages and felt determined to adopt King Janak as his guru.

When sage Sukhdev approached King Janak for taking name initiation, at that time, King Janak was preparing to take bath. King Janak told the servants that it is our great fortune that a great sage Yogi Bal Brahmachari (Child celibate) Mahatma Sukhdev has arrived at our house. Set up a high pedestal by laying clean clothes. The attendants did the same. King Janak said to Sukhdev, ‘Have a seat Rishiwar! Sukhdev Ji said that I will sit down. I have come to make you a guru. Emancipate me, Saint. Hearing this from the mouth of Sukhdev, King Janak said, ‘Sage, Why do you ridicule? You are a perfect man; asking me; a beggar to grant name to you. On hearing this, Sukhdev Ji told all that happened to him in the past and said that Lord Vishnu Ji has also ordered me to make you a Guru.

King Janak said, let me take a bath; Sukhdev Ji. Then I will grant you the name. King Janak told his Patrani (main wife) to heat water for my bath. The queen told the servants to build a big brick stove and put a big pot on it, and burn the wood to heat the water. When the water started boiling, they put a batten (big wooden stool) near the boiling pot for bathing. The Queen started bathing with her hands after filling a pot of water with the boiling water and pouring it on the head of King Janak. Sukhdev Ji was surprised to see that the body of the king and queen did not burn with so much boiling water? The king said come the son of Vyas! Child celibate! Put your finger in the boiling water that is going down the drain after taking my bath and show it. If your finger will not burn then you are ‘Jati’, otherwise, yours is a false practice. Sukhdev said that my whole body will burn. It is beyond my capability.

Then the king laughed and rang (clapped) that a woman is bathing me, she is not burning. Rishi Sukhdev! The Queen has better practice than you. She does devotion by staying at home. Then the illusion of Sukhdev was erased and he developed complete reverence in King Janak. Sukhdev Ji, son of Shri Vyas Ji then got married and made King Janak Ji his guru and did devotion. If there will not be complete faith in Guru then the living being cannot be devoted to devotion. Guru should be considered as God. Then Sukhdev Ji’s welfare happened and he attained Heaven. 

Its evidence is in the nectar speech of respected Garibdas Sahib Ji; in Sadgranth Sahib page no. 399 till 403. Support is also taken from KabirPanthi Shabdawali (Page no.440, 441) which proves arbitrary worship that is devoid of the injunctions of scriptures is useless and deceitful. Also, see Gita Chapter 16 Verse 23-24. 

Evidence No.2

King Ambreesh was KarmYogi and Sage Durvasa was Karm Sanyasi

Excerpts from Shrimad Bhagavad Sudha Sagar (page no. 456, 457), 9th Skand-Chapter 4

Brahma Ji said - When the age of my two God years will end and Kaal God will begin to encapsulate his creation and want to burn this world, at that time, with his delusion; his whole world and this world of mine will also get absorbed || 53 ||

I, Shankar Ji, Daksha-Bhrugu, etc. Prajapati, Bhuteshwar, Deveshwar, etc. all those who are bound by the rules made by them, and by whose command we do good to the world, (we are not able to save the deceit of his devotee) || 54 ||

Shri Mahadev Ji said - Durvasa Ji! The infinite God in which creatures like Brahma and their similar ones, like this universe, many universes are created in time and when the time comes, they are not even known, in which thousands like us keep rotating concerning that Lord we do not have the ability to do anything || 56 ||

I, Santkumar, Narada, Lord Brahma, Kapildev, Apantaratham, Deval, Dharma, Asuri, and Marichi, etc. other omniscient proven men- all of us cannot know the Maya (illusion) of God, because we are in the circle of the same Maya (glamour) || 57-58 ||

(End of Shrimad Bhagavad Sudha Sagar write-up)

In this, Brahma himself says that this is God Kaal who is Mahavishnu. Shankar Ji is saying that we are all under the subjugation of this Mahavishnu (Kaal).

Note: For proof, see chapter 4 and 5, Skand 9 of Srimad Bhagavad Sudhasagar

King Ambareesh (son of King Nabhag) was a devout of God (Mahavishnu-Kaal-Jyoti Niranjan-Brahm) and used to worship Shree Vishnu Ji as his favorite. At one time, it came to his mind that less worship is accumulated, so I should do some moderation in food and water so that not much sleep and sluggishness should afflict me. He used to worship Brahm both as Nirguna (formless) and Sarguna (in form). The king wanted to do Nityaniyam (regular worship) - there is proof in the Vedas (there is also evidence in Gita Ji) that the practice of one who fasts does not succeed. For example, if a person who eats 10 loaves a day does not eat one day, then the hunger torments more. Instead of concentrating on the worship, attention remains on hunger. Eating too much and not eating at all (fasting) is prohibited. King Ambrish used to eat 10 loaves of bread daily. He started reducing one roti daily. On the tenth day, he used to eat only one roti. Then on Ekadashi, he used to drink only water.

One day, sage Durvasa who was a Karma Sanyasi came to the palace of King Ambrish. Then the King said, ‘O Sage! Eat food, food is ready, on which sage Durvasa said that I go to the banks of Ganges for meditation, I will return and then will eat. When sage Durvasa came after bathing; he ate food, then he requested the king that you also eat. On this occasion, King Ambrish said that today is Ekadashi. I do not eat food but only drink water and do special Brahm meditation. On this, sage Durvasa said, "King, this fast is a practice against scriptures." You should not do and tell the method of worship (bhajan)-meditation from the path of Nirguna. 

King Ambrish, without disrespecting the sage Durvasa, listened attentively and thought that Durvasa does not come daily. Do not know that my good deeds have risen, that today such great sage has come at my door. Why should I make him angry? He said ‘ all right, You are speaking correctly. But he did not accept it with heart. The king touched the feet of the Sage, offered obeisance, gave Dakshina and bade farewell, and said, "Rishivar continues to take care of this servant. Please come soon”.

One day, Rishi Durvasa Ji, to see if the king had obeyed me or not; arrived at the door of King Ambrish Ji on Ekadashi. When the king was found to be practicing the same method, he got angry hence, released Siddhi (ran the Sudarshan Chakra) and ordered that cut the head of this arrogant Ambrish. The 'Sudarshan Chakra' touched the feet of King Ambrish and in turn went to kill the sage Durvasa. The sage fled in fear. He wanted to hide on Sumeru mountain. The Sudarshan Chakra remained. He went to Devaraja (King of deities) Indra; also to Brahma, and Shiva, by not having any protection he went to Vishnulok at Lord Vishnu's door and fell at his feet and started begging for his protection from the Sudarshan Chakra.

At the same time, Kaal-Mahavishnu, who is making fool all the living beings, who did not spare even Brahma-Vishnu-Mahesh, while coming from his Brahmalok and entering into Triloki Vishnu's body, Kaal asked – ‘O Brahmin! What cheekiness have you done due to which this reaction has happened? That is, the Sudarshan Chakra intends to kill you. Tell the truth, do not lie’. At that time, 88 thousand sages were also watching this spectacle while sitting in the assembly of Vishnu Ji. Seeing the condition of Durvasa, 88 thousand sages started laughing. Durvasa told the whole story that ‘I told King Ambrish that you do Nirgun spiritual practice and do not fast on Ekadashi. Fasting does not give any benefit. He did not give importance to my point. Then I ran Chakra’. Hearing this, God Brahm (Jyoti Niranjan) who was inside Lord Vishnu said that ‘O Rishiwar, the king was not fasting. It used to only restrain and concentrate. He practices both Sargun and Nirgun. He does Nirguna in his mind. Sargun is all seen. Worshipping Guru, recitation, Aarti, religious sacrifice (Jyoti), etc. comes in Sargun worship, and Nirgun- Naam Sadhana (chanting Ajappa Jaap) is done. A seeker should not be forced but should be explained with love. He may accept or not; it is his wish. Otherwise, God becomes unhappy. Rishi Ji, you go and apologize to King Ambrish. If he forgives you, then it will be forgiveness, otherwise not. Hearing this, Durvasa Ji became very frightened and said, "O God! If I do not have security in your court, then where will my life be saved?”

On this, Vishnu Ji said that undoubtedly you go to King Ambrish and apologize. He is kind and has the characteristics of a devotee. Go early, do not delay. Hearing this, Durvasa Ji flew into the sky and went to King Ambrish's door and grabbed his feet, and apologized for his mistake. King Ambrish held Chakra by hand and calmed him down. Then Durvasa Rishi said – ‘O king! Put hands on my waist so that my heart will be at peace. Then King Ambrish placed his hand on Durvasa's waist and said that your actions harmed you. I did not do anything. You are very reverent and respectful to me, but Rishi Ji one should remain in the spirit of devotion. God does not like one who breaks the rules of devotion. For example, handing a bare electric wire is harmful. It is against the law of electricity. This rule, even if it is the chief officer of the power department, does not make any discrimination. In this way, anger is harmful to the devotee and saint. By doing this, the spirit of bhakti (devotion) ends. Consider all the creatures to be part of the divine and do not disturb.

Shrimad Bhagavad Gita Chapter 5 Verses 8 and 9

The meaning of Bhagavad Gita Chapter 5 Verse 8 and 9 is that whatever action one does, he should think that I do not do anything. This translation is by other translators of Gita Ji.

Essence: - If one kills someone and says that I have not done anything. Is he free from guilt? This knowledge is not of God Krishna, it is of Brahm (Kaal). At first, he makes one act and then gives the result.

The real meaning of Bhagavad Gita Chapter 5 Verse 8 and 9 is that a devotee endowed with Tattavgyan (the true spiritual knowledge) while performing all actions bears this in mind that I am not doing any sinful act. Therefore, it is said that he prudently performs all actions based on knowledge.

Shrimad Bhagavad Gita Chapter 5 Verses 10 to 13

It is said in Bhagavad Gita Chapter 5 Verses 10 to 13 that a devotee who has arrived at ‘Aatm Tattav’ i.e. who has acquired knowledge of the Purna Parmatma (the Complete/Supreme God) and has taken naam from a Complete Guru, that man performs auspicious actions. Therefore, one does not get bound to the bondage of actions, and others perform actions based on knowledge of Kaal (Brahm) and then bear the results.

Supreme God is Other than the Narrator of Gita

The narrator of Gita in Chapter 5 Verses 14, 15, 16, 19, 20, 24, 25, 26 is glorifying some other supreme God. 

Shrimad Bhagavad Gita Chapter 5 Verse 14

The narrator of Gita is glorifying some other supreme God that the divine, the Lord of the Lineage, first creates the world. Then neither one has the basis of doing nor the basis of actions, nor the basis of the results, but all beings are bearing the fruits of their natural actions.

Shrimad Bhagavad Gita Chapter 5 Verse 15

The Omnipotent; Lord of all, that is, the Supreme God, does not reward anyone's sin nor any good deed, that is, according to the rules, the creature receives the results of deeds, but knowledge is covered by ignorance, because of lack of spiritual knowledge, all ignorant humans like animals are becoming fascinated, that is, by nature, by doing devotional deeds without basis scriptures are indulging in momentary happiness. Seekers who do devotional deeds according to Scriptural methods; the Lord forgives their sins, otherwise, he performs the sacraments, that is, he receives.

Shrimad Bhagavad Gita Chapter 5 Verse 16

But to those ignorants for whom complete God manifests in the form of an enlightened saint and provides true spiritual knowledge; Tatvagyan which the enlightened saint preaches further, that was destroyed by self-knowledge, that true knowledge (Tatparam) is illuminated by the other complete God like the Sun apart from the giver of the knowledge of Gita, that is, finishes the ignorance and familiarizes with the glory of the Param Akshar Brahm.

Shrimad Bhagavad Gita Chapter 5 Verses 14 to 16

Living Beings Act According to their Nature

It is said in Bhagavad Gita Chapter 5 Verse 14, 15, 16 that when the Supreme God (Purna Parmatma) had created nature in Satlok, at that time He had not produced anyone based on action. He had given a beautiful body in Satlok which was imperishable. But God had made the law of action-result. Therefore, all living beings act according to their nature and experience joy and sorrow. Like, we all, souls, were produced in Satlok by Purna Brahm Parmatma (SatPurush) from within Himself by the power of the word. There we did not have to do any action and all comforts were available. We ourselves out of our nature became attracted to Jyoti Niranjan (Brahm-Kaal) and turned our faces away from our happiness-giving God. And its result was that we all ourselves got bound to the bondage of actions. Now whatever action we perform, we are getting its predetermined result according to the rules. He forgives our sins if we do scripture-based practice, otherwise, gives what is destined.

Shrimad Bhagavad Gita Chapter 5 Verse 17

By doing a devotion based on that true spiritual knowledge the seeker attains complete God and attains complete salvation by getting free from recurrence i.e. from the cycle of birth and death.

Shrimad Bhagavad Gita Chapter 5 Verse 18

The true spiritual practitioner looks at all living beings equally because everyone's soul is the same which is covered in other bodies according to deeds.

Shrimad Bhagavad Gita Chapter 5 Verse 19

Whose mind is situated in this way, even while living in the world, being innocent are located in (Brahmane) the Sachidananda Ghan Brahm.

Shrimad Bhagavad Gita Chapter 5 Verse 20

Based on true spiritual knowledge who considers happiness and sorrow as the wish of God. That (Brahmane) seeker who knows the knowledge of the divine (Brahmavit) is located in Sachchidananda Ghan God.

Shrimad Bhagavad Gita Chapter 5 Verses 14 to 26

In Bhagavad Gita Chapter 5 Verses 14 to 26, it is mentioned that by doing acts of bhakti which are in accordance with the Holy Scriptures, and by remaining within the bounds (Maryada), one can attain Purna Parmatma and the Purna Prabhu (the Complete/Supreme God) forgives sins. Therefore one attains complete salvation while doing actions (karma).

Everything works by nature. Actions have been attached to us by Kaal (Brahm), Jyoti Niranjan. He only by, giving rise to ignorance, misleads a living being. The real knowledge (of Purna Parmatma) has been suppressed by ignorance (knowledge of Kaal). Because of which the ignorants (who do not know Purna Parmatma) are being deluded. By destroying this ignorance (knowledge of Kaal) by Tatvagyan/the ignorance (Kaal’s knowledge) is destroyed by true knowledge (knowledge of Purna Parmatma), the superior knowledge is illuminated like the sun. One who has gained complete knowledge (that person takes Naam from a Complete Saint and abandons Kaal-Sadhana because sins are removed by Satyanaam), after understanding his sins by complete knowledge, removing them by Satnaam and Saarnaam, becoming focussed, and established in the eternal God (Purna Brahm SatPurush), becomes free from birth and death.

Definition of a Pandit

Please Ponder:- In Bhagavad Gita Chapter 5 Verse 18, it has been stated while defining a Pandit that; that fair-minded (Gyan Yogi) knowledgeable (pandit) seeker, who considers Brahman, cow, dog, elephant, and a Chandal (despicable) as one, he is known as Jeevat Mukta and for the attainment of God has become connected with god. One who does not do this, no matter what he says, will suffer in 84 lakh births and will go to Hell. He only is a Pandit who does not have restrictions on touching anyone, who considers an outcaste (Chandal) also the same. He sees God in everyone and shows kindness, does not admonish.

Kabir Saheb Convened Ved Mantras from a Buffalo

Once upon a time, a great conference of scholars (pandits) took place at a place called Totadri. Special knowers of Brahmavata, Vedas, Gita Ji, etc. came from far places. Maharishi Swami Ramanand Ji a scholar of the Vedas and Puranas and scriptures and Gita Ji, was also invited to the same conference. Along with Swami Ramanand Ji, his supreme disciple Saheb Kabir also reached. Shri Ramanand Ji used to keep Saheb Kabir with him only. Because Swami Ramanand Ji knew that this Kabir Saheb (KavirDev) is Param Purush. No one can defeat me in knowledge and accomplishment, till He is with me. There was a special discussion in the conference that Kabir Saheb (from a small weaver caste) is a disciple of Shri Ramanand Ji. If he eats food in our communal meal (Bhandara) then we will become impure. Our religion will become profane. If we will simply refuse, then Shri Ramanand Ji may get angry because Shri Ramanand Ji was one of the well-known scholars of that time. By thinking this, a plan was made that the Bhandara should be started at two places. One, for the Pandits, who enter in the Bhandara for the Pandits (Brahmins), they will have to recite one mantra in Sanskrit from the four Vedas. Those not doing this will go to another Bhandara made for common people (ordinary people). Because they believed that Shri Ramanand Ji is a scholar (pandit). After reciting the Ved Mantra, he would come to superior Bhandara, and Saheb Kabir (KavirDev) would not be able to do so as he was considered uneducated by those Pandits. He will automatically go to the common Bhandara. Then the Satsang (discourse) was going on. The same Pandits present there were making sweet stories in the company of the harmonious (Sangat) and narrating stories that:-

The Bhilani (Shabari) of an untouchable caste had been waiting for years for the parting of the divine, hoping that my Lord Rama would come. I will offer him an offering of Berries. Every day, she would clean till far away. May my God not get a thorn. Because my Lord's feet are soft now. My Lord Rama is very good. One day the time has also come that Lord Shri Ramchandra Ji appeared. Forgetting misdemeanor; Bhilani started looking at the lotus-face of Shri Ramchandra Ji like a demented.  Am I not seeing any dream or has my Ram Ji come? She is rubbing her eyes and constantly looking. Shri Ram and Laxman are standing and watching. On this, Laxman said that Shabari will ask God to sit or will you keep the ascetic standing. Then as if she had awakened from sleep. In a hurry, she took out the torn-old filthy piece of cloth from her head, laid it on a piece of stone, and said, "God! sit on this”. Shri Ramchandra Ji said, ‘No daughter, pick the cloth’. Having said this, he wanted to place the rip on her head. Bhilani (Shabari) started crying and while weeping she said that ‘it is dirty (sloppy) know; God! Therefore, you did not accept. How unfortunate am I? I could not bring the new clothes for you. Forgive me; God. Saying this, the tears dropped out of the eyes. Then Shri Ramchandra Ji said Shabari! This fabric is a better fabric than velvet for me. Bring and spread this. Then God sat on the same filthy rag and wiped the tears of Shabari from his Pitamber. Then Shabari offered the Berries to God. First, she herself used to eat (taste) the Berry a little, then the same fruit she would give to Sri Rama with her hands. Lord Shri Rama ate with interest those tasted Berries from the hand of that black-stalker, long-toothed, untidy untouchable Shabri, and said Shabari, these are very tasty. What is mixed in these Berries? Shabari said ‘your love has been mixed by your daughter’. Then she also gave the same tasted Berries to Lakshman to eat. Laxman guiltily throws them back from the hand, pretending to eat from the fear of Shri Ram Ji. Later on (Shabari's tasted plum) in Dronagiri mountain became Sanjeevani Booti and when Laxman fainted in the battle, he had to eat the same plums again. Disrespect for the devotee's feelings is harmful.

When the nearby sages came to know that Shri Ram had come. He will surely come to our Ashrams because we are Brahmins and Lord Shri Rama (is Kshatriya) will surely come. When this did not happen, all the sages who practiced in the Jungle  (Karmasanyasi) came and met Lord Rama and said, "God! There is only one river which is flowing along. Its water has become dirty. Please clean it.

Shri Rama said that you, the Yogi people, turn wise dip your right foot in the water of the river. Then take it out. All the present sages did the same. But the water did not become clear. Then Shri Rama said to that loving devotee Shabari you should also do the same. Then Shabari put her right foot in the water of the river, at that time, the water of the river became pure. All Sadhus present started praising Shabari and out of shame asked Shri Rama that ‘Lord! What is the reason that the water was purified by the mere touch of this untouchable, while it did not happen from us?’. Then Shri Rama said ‘The person who praises God with true love and is devoid of vices is a superior being. Caste is not high-low. Along with devotional practice you have the caste arrogance which is the enemy of devotion’. Geeta Ji also proves that the Karma Sanyasi (Grahatyagi) also does not live without getting proud of his doership. That is why, the Karmayogi (Brahmachari or practitioner doing household work) is superior to the devotee Karma Sanyasi (Grahatyagi), and those who do devotion to complete God are the best. Kabir Saheb says:-

Kabir, pothee padh-padh jag mua, Pandit bhaya na koi |
Adhaee akshar prem ke, padhe so Pandit hoy ||

There is no pride of caste in love. Only your beloved remains focused.

(The Discourse Ended)

The Satsang ended followed by the end of Bhandara. Two Brahmins; to hear the mantras of the Vedas stood at the Bhandara door of the examinees of the Pandits and after taking their examination, they were allowing them to enter in the Bhandara; after listening to the Veda mantras. Saheb Kabir (Kaviragni) was also waiting in the queue for His turn. When Sahib Kabir's turn came, Saheb Kabir called the buffalo grazing in a nearby grass – ‘O buffalo! Please come here; This much was said and the buffalo came running and bowed his head at the feet of Saheb Kabir and started waiting for the next order. Then Kabir Dev placed his hand on the buffalo's waist and said – ‘O buffalo! Recite one verse each of the four Vedas. At the same time, the buffalo recited the one mantra from each of the four Vedas in pure Sanskrit language. Saheb Kabir said – ‘buffalo also translate these verses into Hindi, these Pandits should not think that buffalo does not know Hindi’. Then, buffalo also translated the mantras in Hindi of each of the four Vedas with the power of Saheb Kabir. Kabir Sahib said – ‘Go buffalo, Pandit! Eat food in the Bhandara of these best men, I will eat the offerings in that simple Bhandara’. Seeing this spectacle (Leela) of Kabir Sahib, hundreds of alleged Pandits took name initiation and got self-welfare done and repented of their mistake. Saheb Kabir said that innocent people were listening to the story of Shabri and Shri Ram, but you did not understand. By considering yourself as high, you disrespect the devout souls. You do not disrespect the devotees but you disrespect God. It has been said in the Gita Ji that ‘Arjun! no matter how devilish a person may be; if he is a believer of God he is respectful like a sage’.

Translation: Gita Chapter 9 Verse 30

Even if (chet) a very (suduracharH) devilish person (Api) worships (bhajte) me (maam) with full devotion (anenyabhaak) in a unique way, then (sH) he is (ev) worthy (mantavyH) to be considered (hi) a saint (sadhuH) because he (sH) is determined (vyavasitH) to be true (samyak).

Garibdas Ji Maharaj tells:-

Kushti hove saadh bandagi kijiye | Vaishya ke vishwas charan chitt dijiye ||

Such unknowns who say something else and do something, Kabir Saheb says:-

Kabir, kehtein hai karte nahee, mukh ke bade labaar |
Dojakh dhakke khayenge, dharamrai darbaar ||
Kabir, karni taj kathni kathein, agyani din raat |
Kookar jyon bhaunkat phire, suni sunaee baat ||

Once, Sant Namdev was preparing food. A dog picks up roti and runs away. The saint, holding a bowl of ghee/butter in hand, follows by saying, “God, how will you eat a dry roti? Let me smear it with ghee”. He went quite far. There the dog stops. Namdev Ji oils the roti and keeps it in front of the dog. Then they both started eating together. Because Namdev Ji was clearly seeing God. It appeared to be a dog to an ordinary man. These are the signs of a Pandit. Until this is so, he is not a Pandit i.e. he is not a seeker suitable for bhakti. This is God’s statement in Gita Ji, as you have read before in  Bhagavad Gita Chapter 5 Verse 19 to 21. Then it is evident that only that person to be liberated has the following characteristics which are mentioned below in the Verses of Gita Ji. It is said in Bhagavad Gita Chapter 5 Verse 22 that ‘Oh Arjun! The enjoyments arising from the fate of actions (to fight for the kingdom and then enjoy) are perishable. A knowledgeable person stays away from this and in Bhagavad Gita Chapter 2 Verse 37, God is saying, “Arjun, you fight. If you die in war then you will enjoy heaven and if you win the war, then you will enjoy the kingdom”.

Shrimad Bhagavad Gita Chapter 5 Verse 23

In Bhagavad Gita Chapter 5 Verse 23 it has been told:-

The definition of a yogi is that one who wins over his lust-anger, he only is a yogi (has achieved God), and only he is happy.

Please ponder: - This mind and senses could not even be won over by Yogis like Shankar Ji. Then how can other living beings, devotees like Arjun (who had married twice) became Yogyukt (attain God)?

Garib, kahan sunan ki karte baatan, koii na dekhya amrit khaata ||

Shrimad Bhagavad Gita Chapter 5 Verse 24

The true spiritual practitioner is associated with the complete God from conscience that (Yogi) seeker attains the serene Brahm i.e. the ultimate peaceful, the Supreme Soul that is, Sachidanand Ghan Paramatma.

Shrimad Bhagavad Gita Chapter 5 Verse 25

After taking initiation from enlightened saint whose sins have been destroyed by doing spiritual practice according to scriptures. Whose skepticism has been eradicated from true spiritual knowledge. He is the well-wisher of all beings. That true spiritual practitioner (RishayH) who does true devotion and auspicious deeds are attained to the serene Brahman (Brahm Nirvaram Labhante), that is, peaceful God Satpurush. Kaal Brahm is the fiercest lord. No one can live peacefully in this world. Everyone has some or the other problem. But there is no problem in Satlok. All beings live in peace. He is a tranquil God.

Shrimad Bhagavad Gita Chapter 5 Verse 26

For a devoid and mind-conscious knowledgeable soul, only the full divine is present all around, that is, the power of the complete God is seen above everyone.

Shrimad Bhagavad Gita Chapter 5 Verses 24 to 26

Who is Left (Vaar) and Who is Through (Paar)

In Bhagavad Gita Chapter 5 Verse 24, 25, 26 the information about the complete God other than the narrator of Gita has been told. In Verse 23 it has been said that one who worships Sachidanandghan Brahm, that is, Param Akshar Brahm according to scriptures with a pure mind, attains that immortal God. 

It is said in Bhagavad Gita Chapter 5 Verse 24 that only that yogi (devotee) achieves Nirvana Brahm i.e. Purna Parmatma (SatPurush). In Verse 25 also, there is a description of attaining Nirvana Brahm (Purna Parmatma) and Verse 26 also gives the evidence of achieving Nirvana Brahm (Purna Parmatma). One who has abolished lust-anger, considers only that person to have achieved God. This competency is neither in Brahma Ji, nor Vishnu Ji, nor Shiv Ji, then who is through? In other words, even Brahma is left and so is Indra. The meaning of Vaar is that they remained on this side in Kaal lok, did not get through i.e. did not reach Satlok.

|| Speech ||

Koi hai re parle paar ka, jo bhed kahe jhankaar ka || Tek ||
Warihi Gorakh warihi Dutt | Warihi Dhruv Prahalad Arath ||
Warihi Sukhdev warihi Vyas, warihi Parasur Prakash || 1 ||
Warihi Durwasa, Darvesh, warihi Narad Sharad Shesh |
Warihi Bharthari Gopichand, warihi Sanak Sanandan Bandh || 2 ||
Warihi Brahma warihi Indra, warihi sahasm kala Govind |
Warihi Shiv Shankar jo simbh, warihi Dharmrai arambh || 3 ||
Warihi Dharmrai Dhardheer | Paramdham pauhanche Kabir ||
Rig Yaju Saam Atharwan Ved, Paramdham nahee labhya bhed || 4 ||
Alal pankh agaadh bhev, jaise kunji surati sev |
War Par theha n Thah, Garibdas nirgun nigah || 5 |

Meaning: In this speech respected Garibdas Ji Saheb is saying no seeker of Satlok is seen who can tell the real sound of that true word. There are some seekers who describe the fake sound of fake Satlok, Alakhlok, Agamlok, and Anamilok which are built in Kaal lok. 

What is the Sound?

Answer: To blow drums special sticks are used which are beaten on the drums with which the real sound is produced. Instead of sticks if something else is beaten like slippers, shoes; there will be sound but it will not be the real one. In the same way, with the real name; chanting Satnaam the true sound will be produced. If someone is chanting the wrong name, that also the sound will be produced but not the correct one. Therefore, seekers did make efforts but without the practice of Satnam they remained on the side of Kaal-Brahm, in the trap of Kaal; remained Vaar, they did not cross (Paar) his region, that is, did not attain Satlok. Whereas they were good seekers. Like, no matter how much cultivated the land might be if instead of Mango seed, the seed of Babool (Acacia) is sown; then the land will provide fruit but the thing that was required is not obtained. Those great men were

  1. Shri Gorakhnath Ji
  2. Shri Prahalad Ji
  3. Shri Dhruv 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 Sarda Ji
  11. Shri Sheshnag Ji
  12. Shri Bharthari Nath Ji
  13. Shri Gopichand Nath Ji
  14. Shri Sanak Ji
  15. Shri Sanandan Ji
  16. Shri Sanatan Ji
  17. Shri Sant Kumar Ji (these four sons of Brahma Ji are great sages, are very good seekers but without Satnam, Sarnaam are trapped in the web of Kaal, could not cross his region)
  18. Shri Brahma Ji
  19. Shri Indra Ji
  20. God Kaal who is of one-thousand skills (kala)
  21. Shri Shiv Shankar Ji
  22. Shri Vishnu Ji
  23. Shri Dharmrai Ji; who is here as the Chief Justice (of Kaal). 

These Lords and their adorers are in birth-death, in the web of Kaal. Aadi Maya (Prakriti Devi) and deities are also trapped in the web of Kaal.

“Kabir, Sur Nar Muni-Jan, Taintees Carori, Bandhey sab Niranjan (Kaal) ki dori ||”  

Meaning: There are 33 crore deities in this Brahmand and 88 thousand sages. All these and other male-female desirous of devotion because of lack of true spiritual knowledge are tied with the rope of Kaal Brahm, that is, the chord of Kaal is tied in the neck of everyone. 

All gods and seekers, who are worshiping Brahm in the form of Sargun and whether in the form of Nirguna, are going through the cycle of birth and death and suffering in 84 lakh life forms and then Heaven-Hell based on deeds. They remain deprived of the bliss of complete salvation. All these are on the web of Kaal. Because they did not find any complete saint of Satnaam and Sarnaam. In the Paramdham (ultimate abode-Satlok), Sahib Kabir Ji arrived based on the worship of Satnaam and Saranam who used to Himself recite and used to tell the same to His disciples. There is no knowledge of the method of attaining the ultimate abode (Paramdham) even in the four Vedas (Yajurveda, Samveda, Rigveda, Atharvaveda). Sahib Garib Das Ji Maharaj says that I received Satnam from Sahib Kabir (my Satguru). Then there was such perseverance like the Alal bird makes efforts to get his parents who live in the sky and, like an Arbor bird, who with aching every second; remembers to go to Satlok and earnestly attains Satpurush. Due to which he found an immense limitless world and saw Nirgun (Gunateet Satpurush) in the highly radiant body. Devotees call Him formless God because His body is not made up of the five elements. God lives in the form of His Satdham (Satlok-Paramdham).

Shrimad Bhagavad Gita Chapter 5 Verse 27-28

Evil Habits (Vikaar) die with Ajapa Jaap

Translation of Bhagavad Gita Chapter 5 Verse 27, 28: Removing the mind from external materialistic enjoyments and meditating with breath within and chanting name concentrate on the name and breath going on inside the body. Shwans-Ushwans, means Bhrikuti which is in between two nose holes through the Sushumna gate, happens in and out, by practice, the practitioner does meditation. That eligible seeker of salvation means MuniH is devoid of desire, fear, and anger. One who attains such a position is free even while living in the world (Chapter 5 Verse 27-28).

Please ponder: - It is mentioned in Bhagavad Gita Chapter 5 Verse 27, 28 that only by doing sumiran of Satnaam through breaths, can one kill the mind and evil habits. Only he will become liberated. “Swaansa paaras bhed humaara, jo khoje so utre paara” Mind (mann) itself is a part of Kaal who is a God with a thousand arms. Mind and evil habits can only be killed by sumiran (remembrance of Naam) of Kabir Sahib (who is the God with infinite arms). Except this, the mind cannot be overpowered by Jaap of others like Brahma, Vishnu, Mahesh, and Kaal. Evil habits (vikaar) are killed by sumiran through breaths (by Jaap of Satnaam). Respected Nanak Sahib Ji has also given its evidence. In Punjabi Guru Granth Sahib, on page no. 646 (Ramkali Raag Paudi no. 68, 69), he is asking that for what reasons does birth and death take place in this world, and how does it end? 

Kit' kit' vidhi jag upjae purkha, kit' kit' vidhi binas jaai? The answer given is: -

Huoomein vich jag upjae purkha, naam bisaare dukh paai ||
Guru mukh hovae gyaan tat vichaarae, huoomein sabdae jalaai ||
Tan man nirmal nirmal baani, saachae rahae samaai ||
Name naami rah bairaagi saach rakhiya ur dhaarae ||
Nanak bin naam jog kade na hovae, dekhhu ridae vichaarae ll68ll

The answer given is; that under the influence of evil habits (lust, anger, attachment, greed, arrogance), a living being remains in birth-death. Evil habits end by the True God’s (SatPurush) True Naam (Satnaam), and Yog (bhakti) is incomplete without Naam. Therefore, serve a Complete Guru.

Gurumukh saach shabd vichaarae koii | gurumukh sach vaani prakat hoii ||
Gurumukh man bheejae bujhae birla koii | gurumukh nij ghar vaasa hoii ||
Gurumukh jogi joogat pachhaanae | gurumukh Nanak iko jaanae ll69ll

Evidence of Saach (True) Shabd (Naam) and Evidence of Killing Evil Habits-H4

Excerpt from Punjabi Guru Granth Sahib, page no. 59, 60 (Raag Siri – Mehla Pehla) Shabd no. 11

Bin guru preet na upjae huvmein mael na jaai |
SohaM aap pachhaniya, shabdaii bhed patiaai ||
Guru mukh aap pachhniae, awar ki kare karaai |

Without finding a Guru Ji, evil habits (vikaar) and mind (man) can not be killed. Satguru gave me SohaM naam (gave the most superior naam, SohaM, of all names). Why should we do any other Sadhana? when we gained full benefit from one Complete Naam (Satnaam). A disciple of a Complete Guru becomes dedicated to only one Complete God (Purna Parmatma). Then, after obtaining Saarnaam, attains complete liberation.

Shrimad Bhagavad Gita Chapter 5 Verse 29

Who is the Kind God?

Translation: In Bhagavad Gita Chapter 5 Verse 29, the narrator of Gita, Brahm-Kaal has said that due to lack of true spiritual knowledge they consider me; Kaal to be the sacrificial and meditator, great Lord of all regions, means Maheshwar, the crony of all beings, that is, selfless, kind and beneficial, hence, loses (richhati) peace (Shantim).

Interpretation: The real meaning of the word ‘Richhati’ is remaining deprived. Other translators have done it wrong, meaning that considering me to be Omnipotent the seeker attains (richhati) peace (Shantim). This is the same mistake that is done by them in Gita Chapter 18 Verse 66. They have interpreted the meaning of the word ‘Vraj’ as ‘Come’, whereas the true meaning of ‘Vraj’ is Go’. 

Important: In Bhagavad Gita Chapter 5 Verse 29, the narrator of Gita, Brahm-Kaal is saying that those ignorant people who are dependant on my Sadhana, considering me to be the Master of all and the all-happiness giving God, remain devoid of the peace obtained after attaining the Purna Parmatma; which means, they are not completely liberated. Their peace ends and they experience various kinds of sufferings. Therefore, it has been said in Gita Chapter 18 Verse 62 that Arjun! If you want complete peace then go in the refuge of that God with whose grace you will attain supreme peace and Sanatan ultimate abode. Its evidence is also in Bhagavad Gita Chapter 7 Verse 18. He has described the liberation obtained with his practice to be Anuttam, that is, inferior.

Important: Because Kaal (Brahm) God is the master of the gods (Brahma – Vishnu – Mahesh) of the three loks and the twenty-one Brahmands. Therefore, is the God of the gods. Therefore, he is called Maheshwar, and whatever comforts a devotee obtains by doing Yagyas or other Sadhanas (tap/austerity), its bhokta (consumer/enjoyer) is Kaal alone. For instance, to enjoy after becoming a King, and to do various kinds of evil-doings. Kaal God himself enjoys all of these in the form of man (mind) and then after heating it on Tapatshila (hot burning rock) takes lustful material out of it and consumes it. Because of ignorance, foolish people are attaining peace by considering this Kaal God as kind and loving. Like, billy goats of a butcher see that their master (the butcher) provides them fodder, water, and protects them from heat-cold. Therefore, they consider him as kind and loving; but, in reality, that butcher is their Kaal. He will cut all of them, kill them, and realize his selfish motive. Likewise, Kaal God appears to be kind but consumes all the living beings. Hence, it is said that their peace ends i.e they experience great suffering. It has been said in Bhagavad Gita Chapter 15 Verse 17 that Uttam PurusH, that is the superior God is some other who while entering all three regions nurtures everyone. He, in reality, is immortal. He is called the Supreme Soul (Paramatma). The narrator of Gita tells about himself in Gita Chapter 11 Verse 32 that ‘Arjun! I am Kaal. I have come to eat everyone (people). Seeing the peace of warrior-like Arjun disappeared and he started trembling out of fear. Therefore, in this Chapter 5 Verse 24 till 26 there is a mention of another quiet divine other than the narrator of Gita. With this, it has also been proved that the giver of the knowledge of Gita, Brahm is not a peaceful God, that is, he is Kaal.

Essential consideration: He, who makes one a dog, makes one a donkey, who cuts off one's leg (because here all devout souls believe that everything happens by the grace of God. Even a leaf does not move without His order), who eats everyone, and by scaring a warrior like Arjun, who causes war and then the results of the sins committed in the war – Yudhishthir having nightmares, then to tell through Krishna Ji that you should perform Yagya because the sins committed by you in the war are giving you distress. Then making them do tap/austerity in Himalaya and mortify their bodies, and then putting them in hell. Now the readers should themselves contemplate.

The compassionate God is Kabir Sahib Ji, who is the Master of Satlok. He is the ocean of happiness. No soul is distressed there and here (in this Kaal lok) also if any devout soul wants to be happy, then he should worship that Supreme father God (Param Pita Parmatma), Purna Brahm, the Eternal God, God Kabir, and should remain in His refuge throughout life.

Conclusion: In Bhagavad Gita Chapter 5 the comparison of Sanyas (renunciation) and Karmayoga has been done which proves that a Karmayogi (devotee while staying at home with children or without getting married, performs worldly tasks at home or in a monastery) is superior to Karmsanyasi (in which devotee leaves their homes). The nectar speech of great Sant Garibdas Ji also proves the same. This Chapter clarifies that with the practice mentioned in Vedas the seeker does not get freedom from vices. The true account of Shri Narad Ji and his curse to Lord Vishnu Ji proves the same. The Karm Sanyasi becomes arrogant of renunciation that has been proved by the true account mentioned of Sage Sukhdev, and King Ambrish, and Sage Durvasa. The supreme God with his power made a Buffalo sing Veda mantras in the Sanskrit language along with its translation recitation in proper Hindi language which broke the arrogance of so-called scholars of that time. That supreme God is other than the giver of the knowledge of Gita whose worship helps the soul transcend from Kaal’s region to the immortal abode Satlok. The most powerful two-word Ajapa mantra Satnaam kills vices whose evidence is also found in pious Guru Granth Sahib. Finally, the compassionate God is Kabir Sahib Ji, who is the Master of Satlok. He is the ocean of happiness.