Atam Bodh

Summary of Atam Bodh

Kabir Sagar contains the 30th chapter, "Atam Bodh" starting on page 6. Atam Bodh means the soul becoming cognizant of worshipping the Supreme Being.

• Atam Bodh = Atam Gyan (self knowledge, self realisation)

Meaning of Atam Bodh

Atam Bodh refers to understanding what the soul is, its existence, and its essence. It enlightens the soul about its status, capabilities, deeds, and consequences. Some sages claim that self-knowledge alone liberates a being, but this is incorrect. For example, if a patient is informed about their illness, mere awareness won't cure them. They must also be guided to a healer to overcome the disease.

Similarly, a soul realizing it suffers from the cycle of birth and death won’t achieve peace until liberation is attained, as described in Gita, Chapter 18, Verse 62. The saying, "The shadow of a well is confined within the well," (Koop ki chhaya koop ke maahin aisa aatma gyaana.) reflects this. In essence, self-knowledge alone is as limited as the well’s shadow—it offers no benefit outside its boundaries. Likewise self-knowledge alone is useless unless a solution is provided. In this chapter, Supreme God Kabir imparts the knowledge of both the soul and the Supreme Being.

The meaning is that the soul and the Supreme God have a similar existence because the soul is the offspring of the Supreme God. Just as ornaments are made from a mountain of gold, both the mountain and the ornaments are essentially gold. However, if the gold in the ornaments is impure, its value diminishes. It is only after purification that it is called pure gold. The knowledge of the purification process is essential.

Similarly, the soul has become tainted by the impurities of actions (karma) and taken the form of a living being. To purify it—i.e., to attain liberation (moksha)—it is necessary to provide knowledge. Supreme God Kabir Ji has explained in this chapter of "Atam Bodh" the awareness of the soul, the awareness of the Supreme Soul, and the method to attain liberation.

Extract from Page 5 (Verse)

Rekhta

Meaning: God Kabir Ji, in the form of the Satguru, manifests to personally guide living beings toward liberation (moksha). He explains that devotion to the Supreme Being is delicate and requires immense care. If one must sacrifice their head—or even their life—for the path of devotion, one should not hesitate. This head, meaning the human body and its faculties, is a gift from the Supreme God. Failing to surrender on the path of devotion is a grave mistake, as Kaal Brahm can destroy the body at any moment through accidents, illnesses, drowning, or fire.

If the body must be surrendered for attaining the Supreme God, consider it a great fortune, and do not look back. To attain the Supreme God, one must be ready to "die while living," which means complete surrender and detachment from worldly attachments.

What is the meaning of being dead while being alive?

Living death means prioritizing devotion to the True Guru and spiritual practices above worldly obligations. For instance, if you must choose between attending a spiritual discourse or performing an essential worldly task, you should leave the worldly task and attend the discourse or serve the True Guru. Only a person who has embraced the concept of "living death" can act in this way.

An Example:

A man had an extremely urgent task to complete. To fulfill it, he planned to travel overnight and return to accomplish it. He took a night bus from Delhi to Chandigarh, intending to return by morning. However, the bus met with an accident, and the man lost his life. The task he deemed so essential remained incomplete forever.

Devotees who embrace "living death" prioritize spiritual gatherings and the service of the True Guru over pressing worldly duties. They reflect that if death were to strike today, who would complete those urgent tasks? Hence, they "die" for two or three days by setting aside worldly concerns and immersing themselves in spiritual activities. They realize that after two or three days, they can resume their worldly tasks and make up for any losses. But if permanent death occurs, nothing can be rectified. This conscious detachment from worldly priorities is what is referred to as "living death."

Misguided Devotion:

Dancing, jumping, or playing drums and cymbals during religious events are likened to the antics of randiyaan (prostitutes) or eunuchs. Such actions in gatherings or other religious programs are not true devotion.

True devotion lies in continuously connecting your consciousness to the Creator day and night, which alone leads to liberation.

Excerpt from Page 8:

Explanation:

A saint turns their back on worldly pleasures and luxuries, detaching themselves from materialistic indulgence. Instead, they immerse their mind, breath, and focus (surti-nirati) in the remembrance and devotion of the Supreme God. Such saints are attuned to the divine melodies of the Supreme, resonating in the celestial realms.

Their devotion is as unwavering as that of a chakor bird, which never takes its eyes off the moon. The bird gazes at the moon so intently that, as the moon descends from its peak, it adjusts its neck position, looking upward and downward. In doing so, it may fall from a tree, breaking its neck, yet it does not spread its wings for fear of losing sight of the moon. The chakor remains entirely focused on the moon, even at the cost of its life.

Similarly, a saint remains completely absorbed in the remembrance of the Supreme God, fixing their gaze and mental faculties (surti-nirati), mind, and breath solely on devotion.

During mantra recitation or remembrance of the Name, the saint aligns their mind, consciousness (surti), inner hearing (nirati), and breath (pawan) with the divine Name, ensuring complete concentration and devotion.

Excerpt from Page 10:

Explanation: In the musk deer (mrig), musk (kasturi) develops within its navel. When the deer grazes on grass, the fragrance of the musk emanates through its breath. This scent bounces off the grass and the earth, reaching the deer’s nose. To enjoy the fragrance, the deer smells the grass and assumes that the aromatic substance has fallen somewhere on the ground. In reality, the musk resides within its own navel, within its own body.

However, due to its lack of knowledge, the deer searches here and there, thinking the musk is outside itself. When it tires and rests, it notices the fragrance emanating from its breath. Yet, when it resumes grazing, it becomes deluded again and continues its futile search for the musk, wasting its life in this endless quest.

This is similar to the condition of ignorant devotees who wander from pilgrimage to pilgrimage in search of the Supreme God.

When a true spiritual guide (Satguru) is found, they teach the disciple about the remembrance of the divine Name through breath (swans-ushwans)—a method known as Ajapa-Jap (a constant, unspoken recitation). Through this practice of devotion within one’s body, the Supreme God is realized and attained.

Excerpt from Page 18 of "Atam Bodh":

Meaning: Seeking refuge in a saint brings peace and fulfillment to life. It leads to attaining the supreme state of the Supreme God, as mentioned in Gita Chapter 15 Verse 4 and Gita Chapter 18 Verse 62. Conversely, associating with worldly people results in being trapped in the materialistic world, wasting the invaluable gift of human life.

Excerpt from Atam Bodh, Page 21:

Explanation: For those without the guidance of a Guru, worldly attachments, especially to women, are seen as obstacles in devotion. However, once a man accepts initiation from a Guru, he gains the wisdom to interact with women respectfully. For such an enlightened individual, a woman no longer poses a hindrance.

Similarly, when a woman practices devotion, her household transforms into a haven of peace, akin to heaven. Under the influence of true knowledge and devotion, neither man nor woman becomes a bondage for the other.

Further knowledge has been imparted to the soul. Please read ahead.

Excerpt from the nectar-like words of Sant Garibdas Ji, Village Chhudani, Haryana.

Simple Meaning of the speech from Subtle veda (Sukshma Veda):

The soul motivates its companion, the mind, to understand the joys of the immortal realm (Satlok), the ocean of bliss, and to leave behind the sorrows of the realm of Kaal Brahm. It first describes the sufferings experienced by beings in the domain of Kaal (Brahm), which encompasses 21 universes.

It is stated that:

The unalterable rule of Kaal (Brahm)'s realm is that whoever is born is bound to die, and whoever dies is certain to be reborn.

Proof from the Bhagavad Gita:

• Chapter 2, Verse 22:
  "Just as a person discards worn-out clothes and puts on new ones, the soul similarly discards old bodies and takes on new ones."

• Chapter 2, Verse 27:
  "For the born, death is certain, and for the dead, birth is inevitable. Therefore, you should not grieve over what is unavoidable."

From the Gita, it becomes clear that the immutable rule of Kaal (Brahm)'s realm is the eternal cycle of birth and death.

This is further affirmed in Chapter 2, Verse 12, where it is said:
"O Arjuna! Neither I (the giver of Gita’s knowledge), nor you, nor these kings have ever ceased to exist, nor will we ever cease to exist in the future."

In Chapter 4, Verse 5, the giver of Gita's knowledge says:
"O Arjuna! Both you and I have had many births. You do not know them, but I know them all."

In Chapter 10, Verse 2, the Gita’s giver of knowledge clarifies:
"My origin is unknown to the sages and deities because they are all born from me."

---

Therefore, in Chapter 8, Verse 15, it is said:

Verse:
Mam upetya punarjanma duhkhalayam ashashvatam,
Na apnuvanti mahatmanah samsiddhim paramam gatah.

Translation: The giver of the knowledge of the Gita has said that by attaining me (maam upetya), one indeed experiences (punarjanma) rebirth in the perishable world, which is a house of sorrows (duḥkhaalayam ashaashvatam). However, (mahatmaanaḥ) the great souls who have attained (saṃsiddhim paramaam) the supreme perfection (gata) do not experience (na apnuvanti) rebirth.

Analysis: Several verses in the Gita, as mentioned earlier, clearly state that the Gita's knowledge-giver himself acknowledges multiple births for both himself and Arjuna. Hence, interpreting this verse as suggesting freedom from rebirth contradicts the Gita's overall essence and creates confusion.

Furthermore, in Chapter 18, Verse 62, and Chapter 15, Verse 4, the Gita's knowledge-giver explicitly advises:

• Chapter 18, Verse 62:
  "O Arjuna! Take complete refuge in that Supreme God. By His grace, you will attain supreme peace and eternal supreme abode."

• Chapter 15, Verse 4:
  "After attaining true knowledge, one should search for that Supreme Abode of the Supreme God. Reaching there, the seeker never returns to this world, i.e., they are free from rebirth. Worship that Primordial Lord who is the creator of the entire cosmos and from whom all beings originate."

This is also supported in Chapter 18, Verse 46:

• "The Gita’s knowledge-giver says that the Supreme God, from whom all beings originate and by whom this entire world is pervaded, can be attained by worship through one’s natural duties while performing worldly responsibilities."

Special Knowledge from Chapter 15, Verses 16-17:

• Chapter 15, Verse 16:
  "In this world, there are two types of lords: 1) Perishable (Kshar Purush) 2) Imperishable (Akshar Purush). All beings within their realms are mortal, but the soul itself never dies."

• Chapter 15, Verse 17:
  "The Supreme Person, the Purushottam, is beyond both Kshar Purush and Akshar Purush. He is called the Supreme God who sustains and nourishes all three worlds and is truly the immortal Lord."

In Chapter 8, Verse 1, Arjuna asks: "What is the Tat Brahm you mentioned in Chapter 7, Verse 29?"

In Chapter 8, Verse 3, the Gita’s knowledge-giver replies: "It is the Supreme Akshar Brahm."

This is reiterated in Chapter 15, Verse 17.

While in Chapter 8, Verses 5 and 7, the Gita’s knowledge-giver advises devotion to himself, he admits in Chapter 2, Verse 12, Chapter 4, Verse 5, and Chapter 10, Verse 2 that he has undergone multiple births, indicating his devotion cannot end the cycle of birth and death.

Finally, in Chapter 8, Verses 8-10, the Gita’s knowledge-giver instructs devotion to another Supreme Akshar Brahm:

"By worshipping that Divine Supreme Being, different from me, one attains eternal peace and the eternal supreme abode, the imperishable Ram. Reaching there, seekers never return to this world, and their aging and death cease forever."

The essence of the divine words of the Sukshmaved is as follows:

Simplified meaning: By making the soul and mind as actors, Saint Garibdas Ji has explained to humanity that "this world is a house of sorrows." Beyond this, there exists another realm where no sorrow resides. That is the eternal abode (Sanatan Param Dham = Satlok), the ocean of bliss, where the blissful Lord (Avinashi Parmeshwar) resides. The brief definition of this ocean of bliss (Amar Lok) is given as follows:

There are moments when I (the author) am alone, and a wave of deep inner peace arises within me. In those moments, everyone feels like my own, even those who may have caused me great pain. Any feelings of resentment vanish, replaced by a sense of compassion for all. However, this state lasts only for a few minutes, and it is referred to as a "wave of mercy."

In Satlok (the Eternal Supreme Abode), every being experiences this profound bliss perpetually. Innumerable such waves constantly rise within the soul there. When this wave of mercy fades from within me, I return to the sorrowful state of the material world, filled with thoughts such as "Why did they say that? That person isn’t good. This harm occurred. That went wrong." These thoughts are referred to as "waves of suffering."

Meaning: There are moments when I (the author) am alone, and a wave of deep inner peace arises within me. In those moments, everyone feels like my own, even those who may have caused me great pain. Any feelings of resentment vanish, replaced by a sense of compassion for all. However, this state lasts only for a few minutes, and it is referred to as a "wave of mercy."

In Satlok (the Eternal Supreme Abode), every being experiences this profound bliss perpetually. Innumerable such waves constantly rise within the soul there. When this wave of mercy fades from within me, I return to the sorrowful state of the material world, filled with thoughts such as "Why did they say that? That person isn’t good. This harm occurred. That went wrong." These thoughts are referred to as "waves of suffering."

In Satlok (the Eternal Abode), countless waves of mercy (compassion) rise perpetually, and there is no "kahar" (extreme suffering). In fact, there is no sorrow in Satlok at all. The term kahar refers to severe agony or calamity. For example, in a village, if, due to enmity, one family murders three members of another family, or if an earthquake causes the death of thousands, such events are described as "kahar breaking out" or "kahar being inflicted."

The above verse provides a brief definition of Sukh Sagar (the Ocean of Bliss). It states that Satlok is an eternal, immovable, and indestructible realm—it is never unstable or destroyed. The Supreme Lord residing there is also imperishable. Both this eternal realm and its Lord are an ocean of bliss.

Just as when a ship sails 100 or 200 kilometers away from the harbor into the sea, and the passengers on the ship see nothing but water in every direction, similarly, in Satlok, there is nothing but bliss everywhere. In other words, there is no sorrow at all in Satlok.

Now, the simplified meaning of the previously written verse is explained:

Supreme God Kabir Ji imparted the knowledge from the subtle veda (Sukshm Ved) to His enlightened soul, Saint Garibdas Ji of Chhudani village (District Jhajjar, Haryana). Saint Garibdas Ji, using the metaphors of the soul and mind, conveyed this divine wisdom to the people of the world. He explained the sufferings of Kaal Brahm’s (Brahm’s) realm and the bliss of Satlok (the Eternal Abode), urging humanity to follow the true spiritual practice—Satya Sadhana—as prescribed in the holy scriptures, to reach that Supreme Abode.

He calls upon the mind: “Oh mind! Proceed toward the Ocean of Bliss,” meaning, "Oh mind! Go to the Eternal Supreme Abode." The word "Shabd" (Word) is attributed with an eternal meaning, as the Shabd is imperishable. Thus, Shabd signifies eternity, that is, a realm that is an ocean of immortality and a treasury of liberation's gems.

In this realm of Kaal Brahm also, you have done worship, but due to the absence of a Tatvdarshi Sant (a God-realized saint who reveals the essence of scriptures), you have been wandering for countless lifetimes. People dedicate their entire lives to accumulating wealth worth millions or billions, only to face sudden death. The accumulated wealth, earned due to your previous virtuous deeds, is left behind when you depart this world. However, the sins committed while accumulating that wealth and not doing scripture-based worship accompany you.

You did not take initiation from a Tatvdarshi Sant and did not perform worship as prescribed by the scriptures during this human life. As a result, you gained nothing. The wealth you gathered due to the virtuous earnings of the previous births remained behind in this world, and the sins accrued from improper worship and worldly attachments stayed with you.

Because of this, you were born into the cycles of suffering in various life forms: as a dog (kukar), a donkey (khar), a pig (sukar), a crow (kaua), a swan (hans—a bird that only eats pearls in a lake), a crane (bugla), and countless other forms. These life forms are the result of your sins, through which you endured immense pain.

Meaning: Oh human! You have undertaken the most arduous practices to worship Kaal (Brahm). Leaving your home, you resided in the forest, wandering from door to door in villages and towns to beg for alms. A practitioner living in the forest would travel to nearby villages or cities to gather food. Since a single household would not provide enough alms, they would collect food from multiple houses and return to the forest. Often, practitioners would gather alms for an entire day, using it to sustain themselves for two or three days.

The collected bread (rotis) was wrapped in thin cloth (chalna), tied to tree branches, and left to dry. These dried pieces were later soaked in water to soften and consumed. Practitioners did this to save time, avoiding daily begging trips, and devoted the saved time to practicing intense worship of Kaal Brahm.

This reflects the extreme effort they made, as instructed by the Vedas and traditional practices, to achieve liberation from the cycle of birth and death (complete salvation). However, due to not meeting a Tatvdarshi Sant (a God-realized saint who explains the essence of scriptures), they could not attain the hidden knowledge (Nirgun Rasa), also known as Tatvgyan (true knowledge).

The Yajurveda, Chapter 40, Verse 10, and the essence of all the Vedas explained in the Bhagavad Gita, Chapter 4, Verses 32 and 34, affirm that the detailed knowledge of true spiritual practices which is called 'Tatvgyan' i.e. Sukshm Ved, is revealed only by the Supreme God (Sachidanand Ghan Brahm or Param Akshar Brahm) Himself, speaking through His own mouth. The Giver of Gita knowledge (Kaal Brahm) says, "Understand this Tatvgyan by approaching true knowers, bowing before them humbly, and asking them questions with a sincere heart. These enlightened saints, who truly know the essence of the Supreme, will teach you this knowledge."

Saint Garibdas Ji, addressing the human soul through the metaphor of the mind, explains that due to the absence of this Tatvgyan, people have worshiped Kaal Brahm for countless lifetimes, even becoming kings in millions of births. Yet, their desires remained unfulfilled. Even as kings, they thought that true happiness exists only in heaven, as earthly rule brought neither peace nor contentment.

Meaning of Nirgun Rasa:

Nirgun means something exists but is inaccessible or unusable. For instance, a tree is inherently present in its seed in an unmanifested form (Nirgun). When that seed is sown in soil and nurtured, it manifests as a tree, providing fruits and shade (Sargun). Without this understanding, one misses out on the tree's fruits and benefits.

Rasa refers to complexity or a complex task.

In the Sukshm Ved, Supreme God Kabir Ji explains:

"Nau man soot" (Nine maunds = 360 kg of raw thread)

Meaning: Supreme God Kabir Ji says that spiritual knowledge is like nine maunds (360 kilograms) of tangled thread. In olden times, it would take weavers more than a day to untangle just one kilogram of thread. If the thread broke during untangling, the fabric would end up with knots. Such knotted fabrics had no market value.

Using this example from the life of weavers, Kabir Ji explains that overly tangled thread is often left tangled. Similarly, spiritual knowledge has become highly tangled (akin to 9 maunds of raw thread) and difficult to comprehend. Only a Satguru (True Guru) or a Tatvdarshi Saint can untangle this complex spiritual knowledge in a way that it does not become tangled again.

Without understanding this untangled spiritual knowledge, people engage in practices based on Lokved (traditional scriptures and societal beliefs). Such practices may lead to rewards like access to heaven or temporary comforts such as ruling over a kingdom on Earth, but these rewards are fleeting. After enjoying them, the soul falls back into the cycle of birth and death, enduring one suffering after another.

However, following the incomplete practices described in the Vedas, which are revealed by Kaal Brahm, one does not attain the eternal peace or the eternal supreme abode (Sanatan Param Dham) described in the Bhagavad Gita, Chapter 18, Verse 62. Nor does one attain the ultimate position of God, after reaching which a devotee never returns to the mortal world, as stated in Chapter 15, Verse 4 of the Gita.

The worship of Kaal Brahm as instructed in the Vedas brings only temporary benefits such as:​

Meaning: By practicing devotion to Kaal Brahm, a seeker may attain the position of Indra, the king of heaven. Indra, also referred to as Devaraj (king of the gods) or Surapati (lord of the celestials), holds authority over the celestial realm and governs the rain department, essentially the ministry of rainfall.

Question: How does one attain the position of Indra?

Answer: The position of Indra is achieved through intense austerities or by performing 100 grand sacrificial rituals (dharma yagyas) without interruptions.

To complete one yagya, a seeker must use 100 maunds (4,000 kilograms) of clarified butter (ghee) from cows or buffaloes. Successfully completing 100 such sacrificial rituals, without any disturbance, grants a seeker the position of Indra.

However, if the sanctity of the austerity or the yagya is violated at any point, the seeker must start the entire process from the beginning. Only upon fulfilling all the requirements without failure can one achieve the title of Indra.

Question: What is the duration of Indra's reign? After death, which life form does a being take after relinquishing the position of Indra?

Answer: Indra, the king of heaven, holds his position for 72 cycles of Chaturyug.

{One Chaturyug consists of the four epochs: Sat Yuga, Treta Yuga, Dwapar Yuga, and Kali Yuga. Their durations are as follows: 1,728,000 years (Sat Yuga) + 1,296,000 years (Treta Yuga) + 864,000 years (Dwapar Yuga) + 432,000 years (Kali Yuga), totaling 4.32 million years in one Chaturyug. For 72 such Chaturyugs, the being enjoys the pleasure of ruling as the king of heaven.}

In one Kalpa (a single day of Brahma, which is equivalent to 1,008 Chaturyugs), 14 beings occupy the position of Indra and experience the fruits of their virtuous deeds. After completing their tenure as Indra, such beings are reborn in the life form of a donkey.

Story - The Conversation Between Sage Markandeya and the Apsara

Once, Sage Markandeya was performing penance near the Bay of Bengal. There is a condition tied to the position of Indra: during his reign of 72 Chaturyugs, if any person on Earth performs penance or religious sacrifices (Yajna) worthy of Indra’s position without any obstruction, that person is granted the position of Indra, and the current Indra is dethroned. For this reason, Indra tries his utmost to prevent any ascetic’s penance or Yajna from completing successfully, even if he has to resort to extreme measures.

When Indra’s messengers informed him about Sage Markandeya’s penance near the Bay of Bengal, Indra sent Urvashi, the celestial nymph, to disrupt the sage’s penance. Dressed in her finest adornments, Urvashi began singing and dancing before Sage Markandeya. Using her divine powers, she created a spring-like atmosphere in the area. However, Sage Markandeya showed no interest. Urvashi then went to the extent of breaking her waistband and disrobing herself.

At this point, Sage Markandeya spoke, "O daughter! O sister! O mother! What are you doing? Why have you come alone to this deep forest?"

Urvashi replied, "Sage, all the ascetics in this forest lost their focus upon seeing my beauty, but you remained unaffected. I do not know where your concentration was. Please come with me to Indra’s celestial abode, or else I will be punished for failing to accomplish my task."

Sage Markandeya responded, "My meditation had reached Brahmlok, where I was witnessing the dance of celestial nymphs far more beautiful than you. Compared to them, you are like one of their 7 maids. Why would I be captivated by you? If you know of someone more beautiful, bring her to me."

Urvashi replied, "I am Indra’s chief consort, and there is no woman in heaven more beautiful than me."

Sage Markandeya then asked, "When Indra dies, what will you do?"

Urvashi replied, "I will accompany 14 Indras in succession." She meant that within one day of Brahma (which consists of 1,008 Chaturyugs), 14 Indras complete their reign of 72 Chaturyugs each and meet their end. Urvashi's soul had accumulated immense virtuous deeds in a previous human birth, which entitled her to enjoy celestial and marital pleasures with 14 Indras.

Sage Markandeya asked, "Even those 14 Indras will die. What will you do then?"

Urvashi replied, "Afterward, I will be reborn as a donkey on Earth, and all the Indras who were my husbands will also be born as donkeys."

Sage Markandeya said, "Why would I go to a realm where the king becomes a donkey and the queen is reborn as a donkey? What respect are you trying to protect? You yourself admit that you will eventually become a donkey."

Urvashi replied, "I came to maintain my dignity; otherwise, they would say I returned defeated."

Sage Markandeya retorted, "What dignity does a donkey’s life hold? You are already a donkey, for you will take 14 husbands and admit that you will later be reborn as a donkey."

Indra himself arrived at that moment, ready to relinquish his throne to Sage Markandeya, and said, "O Sage, we concede defeat. Please accept the position of Indra."

Sage Markandeya replied, "Oh Indra! The position of Indra is of no value to me. It is as worthless as crow droppings. Follow the spiritual practice I recommend, and I will take you to Brahmlok. Abandon your rule as Indra."

Indra replied, "O Sage, let me enjoy my pleasures for now. I will consider this later."

The above verse (No. 3) explains that those who attain the positions of Indra, Kubera, Ish (Lord), or the positions of Brahma, Varuna, and Dharmaraj, or those who achieve Vishnu’s realm and the status of deities, still remain trapped in the cycle of birth and death.

In the heavenly realm (Swarg Lok), there are 33 crore deity positions, similar to how the Indian Parliament has 540 parliamentary seats. Individuals occupying these positions change over time. Among these deities, the position of Kubera, the god of wealth, is akin to the role of a finance minister. The position of "Ish" or "Lord" includes three significant roles:

1. Lord Brahma
2. Lord Vishnu
3. Lord Shiva

Varuna is the god of water. Dharmaraj (or Dharmaraya) is the chief judge who delivers the fruits of actions to all living beings. These positions are attained through devotion to Kaal Brahm. However, once their accumulated merits (punya) are exhausted, they are released from these positions and enter the 84 lakh life forms of animals, birds, and others. Subsequently, new Brahmas, new Vishnus, and new Shivas take over these roles.

All the deities mentioned above are subject to birth and death. They are not eternal. Their true nature, including their divine status, parentage, and origins, is explained in detail in the "Creation of the Universe" chapter of this book.

Other Evidence: In the Shri Devi Puran (illustrated, large print, Hindi edition, published by Gita Press Gorakhpur), on page 123 of the third skandha, it is written:

"You are the pure form, and this entire universe is illuminated by you. I (Vishnu), Brahma, and Shankar exist by your grace. We experience appearance (birth) and disappearance (death). You are the goddess (Prakriti Devi)."

Lord Shankar said: "O Devi! If Brahma, who appeared after Vishnu, was born from you, then am I, Shankar, who performs the activities of tamoguna, not also your child? It means you are the one who gave birth to me as well. We can only carry out the duties assigned to us, meaning we can only grant what is written in one’s destiny. We cannot give more, nor can we give less."

Conclusion for readers: This reference from the Shri Devi Puran clarifies that Lord Brahma, Lord Vishnu, and Lord Shankar are perishable beings. Their mother is Goddess Durga. For more information, refer to the chapter "Creation of the Universe" in this book. These are the primary deities, while others are of lower rank. All of these deities are subject to birth and death and are not the imperishable Ram (Supreme Eternal God).

In the Shrimad Bhagavad Gita, Chapter 10, Verse 2, the Gita’s speaker, Kaal Brahm, states:
"Neither the deities nor the great sages know about my origin because I am the cause of all of them; they have all originated from me."

In Gita Chapter 14, Verse 3, the Gita’s speaker says:
"O Arjun! My Prakriti, Durga, conceives, and I place the seed in her womb, from which all living beings are born."

In Gita Chapter 14, Verse 4, the speaker further elaborates:
"O Arjun! In all the various species of beings born in different wombs, Prakriti (Durga) is the mother who conceives them, and I, Brahm, am the seed-giving father."

In Gita Chapter 14, Verse 5, the Gita’s speaker clarifies:
"O Arjun! Sattva-guna (Lord Vishnu), Raja-guna (Lord Brahma), and Tamo-guna (Lord Shiv) are the three deities born from Prakriti (Goddess Durga). These three qualities bind the imperishable soul to the body according to their deeds."

Conclusion from the above evidence:

The mentioned deities are mortal and the progeny of Kaal Brahm.

The context continues with the simple explanation of Verse no 3:

Even those who achieve the positions of Indra, Kubera, and Ish (Brahma, Vishnu, and Shiva), or attain the statuses of Varun, Dharamraj, and even reach the abode of Shri Vishnunath, remain trapped in the cycle of birth and death.

Rishi Markandeya was performing Brahm sadhana (worship of Brahm), considering it the ultimate form of devotion. This is why he told Indra, "Come, let me impart to you the knowledge of Brahm sadhana." Compared to the bliss of Brahm Lok, the kingdom of heaven is like lapsee (a bland meal resembling halwa but without clarified butter) compared to a crow’s droppings.

Readers! Consider Satlok as the halwa (the ultimate bliss). You already know the state of those performing Brahm sadhana, such as Rishi Chunak, Rishi Durvasa, and Kapil Muni. The Gita's speaker (Kaal Brahm) has described their sadhana as anuttham (inferior) in Gita Chapter 7, Verse 18.

Rishi Markandeya's sadhana was of the same kind. He considered it to be supreme but was actually performing an inferior form of worship. Despite this, he advised Indra to also practice Brahm sadhana.

In the Sukshma Veda, it is stated:

Meaning: They guide others on the path but themselves do not know the way of worship.

In Shrimad Bhagavad Gita, Chapter 4, Verses 25 to 29, it is mentioned that every seeker performs their specific form of worship, believing it to be the best. All seekers consider their chosen practices to be sin-destroying.

In Gita Chapter 4, Verse 32, it is clearly stated that the knowledge of sacrifices and rituals (religious acts) has been explained in detail by the Satchidanand Ghan Brahm through His lotus-like mouth in spoken discourse. This is Tattvagyan (true spiritual knowledge), which, when understood, liberates the seeker from all sins.

In Gita Chapter 4, Verse 34, it is emphasized that this Tattvagyan is known by enlightened saints. By bowing before them with reverence and humility, and asking questions sincerely, those saints, who are knowledgeable in true wisdom, will impart Tattvagyan to you.

This Tattvagyan, referred to in the above verse as the "Nirgun Rasa", is unavailable to the majority of seekers. Without it, all practitioners remain trapped in the cycle of birth and death.

Rishi Markandeya was practicing Brahm sadhana. In Shrimad Bhagavad Gita, Chapter 8, Verse 16, it is clearly stated that even the seekers who attain Brahmlok are subject to rebirth and remain in the endless cycle of birth and death.

Verse no 4

Meaning: O human, you have been born and died countless times. Practice true worship and embrace "living death." Living death means realizing that everything in this world is temporary. Even the body is not permanent. The cycle of birth and death is terrifying, and there is nothing but sorrow in this world. If you do not attain liberation while in human form, you live a life no better than that of an animal.

As stated in Gita, Chapter 7, Verse 29, seekers who are engaged in worhip to be freed from the suffering of old age and death understand Tat Brahm (the Supreme Being), spiritual knowledge, and the nature of karma.

Similarly, once a person attains Tattvagyan (true spiritual knowledge), they no longer desire unnecessary things. They abstain from consuming tobacco, alcohol, or meat. Dancing and singing appear to be the activities of fools. They remain content with whatever food they receive.

To attain self-welfare, a seeker thinks, "If I do not attend satsang, I will miss the sight of my Guru and the chance to hear the wisdom of the discourse. Without satsang, my mind will revert to its old ways." Such a seeker abandons all other activities to listen to the satsang.

The seeker reflects on life and observes that children lose their fathers, who die and leave the world behind. Wealthy individuals perish in accidents, leaving behind all the wealth they accumulated over their lifetime. None of them return to manage their possessions again. Even those who could not let go of work for a single day while alive are ultimately forced to leave everything behind permanently at death.

A devotee started attending satsang, took initiation, listened to spiritual knowledge, and began worshipping. He urged his friend to join him in satsang and start worshipping, but his friend refused, saying, "I don’t have the time. I have small children to take care of. If I stop working and go to satsang, my business will collapse."

Whenever the devotee invited his friend to satsang, the friend would always respond, "I’m too busy right now." A year later, that friend passed away. As his funeral procession began, people from the neighborhood and town joined in, chanting, "Ram Naam Satya Hai, Satya Bole Gat Hai" (The name of Ram is the truth...).

The devotee remarked, "Indeed, the name of Ram is true, but today, my friend finally has time." While others chanted, "Satya Bole Gat Hai," the devotee kept repeating, "Today, my friend has time." Some people told him to stop saying such things, as it might offend the deceased’s family.

The devotee replied, "I will say this because I had earnestly pleaded with this fool to come to satsang and do worship. But he always said he didn’t have the time. And now, he has permanent time. He has even left behind the young children he used as an excuse to avoid God. If only he had worshipped, he wouldn’t have left empty-handed—he would have carried the wealth of worship with him. God Himself takes care of the children of those who devote themselves to Him. Moreover, God extends the lifespan of His devotees. That’s why devotees prioritize satsang and worship over everything else."

Devotees reflect on this truth and think, "God forbid, what if, I die? Who will take care of my work then?" They resolve to treat themselves as if they are already dead and attend satsang for three days, considering themselves temporarily deceased. They think, "If some task is left undone during these three days, I’ll handle it afterward."

In reality, if one’s "ticket" is cut—that is, if death occurs—the work is permanently left undone, never to be completed. This understanding is referred to as "living death," where one prioritizes worship over worldly attachments.

Meaning of the Verse (Continuation):

Meaning: In the Bhagavad Gita Chapter 15, Verse 4, it is stated that after attaining true knowledge (tattvgyan), a seeker should search for the supreme abode of the Supreme God, where once attained, one never returns to the cycle of birth and death or takes another body.

The sukshm Veda clarifies that this supreme abode is accessed after crossing the twelfth gate (dwadash dwar). Until now, all sages, saints, and religious leaders spoke only of ten gates, but Supreme God Kabir Ji revealed the true path to His abode and mentioned the twelfth gate. This makes it evident that until now (as of 2012), the worship of previous sages, saints, and sects was only up to Kaal Brahm. As a result, the cycle of birth and death continued.

Verse No. 5:

Meaning: Due to the absence of tattvgyan (true spiritual knowledge) and the lack of a path to complete liberation, a soul sometimes goes to dozakh (hell) and sometimes to bahisht (heaven), and sometimes enjoys the pleasures of royalty. However, even if this human is given dominion over all three worlds, it remains dissatisfied.

Example: If a villager becomes the head of the village, he desires to become a legislator, thinking it will bring him joy. The legislator wishes to become a minister, believing it will elevate his status. The minister desires to become the chief minister, imagining the command over an entire province would be fulfilling. After becoming the chief minister, he aspires to become the prime minister, considering it the pinnacle of success. However, life ends before this happens, and in the next life, he might reincarnate as a donkey, enduring the blows of a potter's stick.

Thus, tattvgyan teaches that life's entire purpose is wasted in the illusion of heaven, hell, and power struggles created by Kaal Brahm.

Story of Sultan Ibrahim Adham:

There was a king named Ibrahim Sultan Adham in the city of Balkh. He was a devout devotee in his past life, but in his current life, he had become engrossed in worldly pleasures and forgotten God. He lived in grandeur, enjoying his palaces and royal luxuries.

One day, Supreme God Kabir Ji, in the guise of a traveller, descended from Satlok and visited the king’s palace.

Kabir Ji said, "O innkeeper! Rent me a room for the night. Tell me the price."

The king replied, "O simple traveller! Do you think this is an inn? I am the king, and this is my palace!"

In the guise of a traveler, God Kabir asked, "Who lived in this palace before you?"

The king replied, "My father, grandfather, and great-grandfather lived here."

God Kabir then asked, "How long will you stay in this palace?"

The king replied, "I too will leave it one day, just like they did."

Kabir Ji said, "Then is this not an inn? Just as your ancestors left, you too will leave. That’s why I called this palace an inn."

The king realized the truth of his words, abandoned his worldly desires, and sought self-realization. To attain eternal happiness and immortal life, he took initiation, worshipped for the rest of his life, and made his human life successful.

Verse no 6

Meaning: If a Tattvadarshi Saint (true spiritual teacher) is found, they impart the above knowledge to eliminate all desires for the possessions and positions within Kaal Brahm's realm. The phrase "Pad mil pade samana" has two meanings:

1. The first "pad" refers to the method or path of worship according to the scriptures (Shastravidhi).
2. The second "pad" refers to the eternal abode (Amar Lok).

The Satguru guides the seeker to perform true devotion according to the scriptures and leads them to attain that supreme position (Param Pad) of the Supreme God, where, once reached, the soul never returns to the cycle of birth and death in this world.

"O devotee! Come, let me guide you to that eternal abode, which is the original, immortal place," as described in the Bhagavad Gita Chapter 18, Verse 62, the Sanatan Param Dham (eternal supreme abode), where supreme peace resides.

Verse no 7

Meaning: In that Sanatan Param Dham (eternal supreme abode), there is supreme peace and immense bliss. In the realm of Kaal Brahm, there are four types of liberation (mukti), which a seeker considers a blessing upon attaining. However, these are not permanent. Once the merit (virtue) accumulated is exhausted, the soul falls back into the cycle of 8.4 million life forms, enduring suffering again.

But in the Satyalok (the true eternal abode), the bliss equivalent to the four liberations remains eternal. Maya (material wealth and comforts) will serve as your servant.

Saint Garib Das Ji explained that upon reaching Amar Lok (the eternal abode), the soul becomes fearless and attains the Avinashi Ram (indestructible Lord), the Supreme God. Therefore, one must perform worship in accordance with the scriptures to achieve complete salvation (moksha), leading to that eternal supreme abode.

It is clarified from the above teachings and earlier descriptions that Lord Brahma, Lord Vishnu, Lord Shiva, and even their father Kaal Brahm (Kshar Purush) and Akshar Purush are all perishable. Only Param Akshar Brahm (Supreme Indestructible Lord) is the eternal God. Through devotion to that Supreme God, one can attain Param Shanti (supreme peace) and Sanatan Param Dham, where the bliss of the four liberations remains eternal. Material wealth and comforts (maya) will serve the devotee like a servant.

As explained in Sukshmaved:

Kabir, maya dasi sant ki, ubhay de ashish;
Vilsi aur laaton chaṛi, sumar-sumar Jagdish.

Meaning: All material wealth and comforts (maya), which are acquired through money, are like a servant to the saintly devotees who follow the path of true worship. This wealth is a by-product of true spiritual practice.

For example, when one cultivates wheat, the goal is to harvest the grain, but straw and fodder are also obtained as by-products. Similarly, those who perform true worship according to the scriptures naturally acquire wealth and comforts without aiming for them. This wealth remains at the devotee's disposal, always exceeding their needs. By worshipping the Supreme God, the devotees enjoy material prosperity as well as attain complete liberation.

This concludes the summary of the Atam Bodh chapter from Kabir Sagar.