Gyan Sagar

The first chapter of Kabir Sagar is titled "Gyan Sagar" (Ocean of Knowledge). However, it should have been titled "Gyan Prakash" (Appearance of Knowledge). This error occurred during the binding process and has continued to this day. Our focus should be on acquiring the nectar of divine knowledge, and that is what we strive to do.

In this chapter, Gyan Sagar, God Kabir describes His eternal abode, Satlok, and the unique status of the Hansa souls who reside there. This elevated state is not found in the realm of Kaal Brahm.

Beginning of Gyan Sagar (Summary)

Meaning: God Kabir describes His eternal abode, Satlok, explaining that the secret of the complete path to liberation, which He is revealing, is unknown to the world. Those who follow the spiritual practice of the liberation mantra given by Him attain the eternal, imperishable abode (Sanatan Param Dham), as mentioned in the Bhagavad Gita, Chapter 18, Verse 62.

In Satlok, there is immense bliss and eternal joy. Souls attain an immortal body there, free from all diseases. There is no sorrow or worry in that realm. All liberated souls experience everlasting happiness. In Satlok, there is no sun or moon, no concept of day or night. There are no divisions of caste (Brahmin, Vaishya, Kshatriya, Shudra), and thus, no discrimination based on caste. In this immortal realm, there is no old age (jara) or death (maran).

God Kabir has explained that in Satlok, there is no suffering from old age or the pains of aging. The residents there remain eternally youthful, and there is no death. All the inhabitants of Satlok live in perpetual bliss.

The Pushpak Viman described in the Ramayana—the celestial vehicle in which Shri Ram, after defeating Ravan, returned to Ayodhya with Sita—is present in Satlok for every Hans (souls in Satlok are called Hans, not beings). These divine vehicles stand in front of each Hans's palace, ready to be used for travel whenever desired.

In Satlok, there is constant light as the realm is self-illuminated. The brightness of the land itself is equivalent to the light of millions of suns, yet it is not accompanied by heat. Thus, there is no need for a sun, and consequently, there is no concept of day and night.

The bodies of each Hans (humans in their true form) emit light equivalent to that of sixteen suns. This description refers specifically to the Hans who reside in the region closest to the Supreme God (Satpurush).

Satlok is divided into three parts. In the second region, Hans live with their families in male and female forms. Though their bodies radiate a light comparable to that of sixteen suns and possess a captivating beauty, no impurities or vices exist in any of them.

In Satlok, all residents partake in divine, nectar-like food. Each individual possesses a radiant, beautiful body, glowing as if sixteen suns have risen within them. The brilliance of a single Hans (a human in Satlok) is akin to the light of sixteen suns.

In the illumination of Satlok and Satpurush (the Supreme Being), each Hans (divine souls) appears like a star—less radiant compared to God’s supreme light, yet still luminous and dazzling.

Every resident of Satlok is blessed with divine vision, capable of perceiving even the subtlest details. The atmosphere of Satlok is filled with a sublime fragrance that continuously emanates, spreading across four yojanas (16 kos).

(Note: One yojana equals 4 kos, and one kos is approximately 3 kilometers, making one yojana equivalent to 12 kilometers.)

In Satlok, every divine soul (Hans-Hansni) has a celestial canopy naturally adorning their head through divine power. If desired, the canopy appears above the head with a mere thought, and when not needed, it retracts to its place within the palace.

In Satlok, there is only one ruler—Satpurush (the Supreme Being). All others are His subjects, yet their grandeur surpasses that of the kings of Earth by countless measures. There is no distinction between rich and poor, as everyone is equally exalted.

Unlike the realm of Kaal Brahm, where beings often use harsh words or reprimand those weaker than themselves, such behavior does not exist in Satlok. There, no one speaks with bitterness or scolds others.

In Satlok, there is no laziness or sleep. Everyone lives in utmost love and enjoys eternal bliss.

Kabir Parmeshwar Ji explained to Seth Dharamdas Ji that there is unparalleled bliss in His abode, Satlok. He assured Dharamdas, saying, "I am explaining this to you so you may understand. I possess the true Shabd (Satnam), and by understanding and meditating on it, one attains permanent residence in the eternal realm (Amar Lok)."

The summary of the Gyan Sagar chapter is as follows:

From pages 2 to 56, it contains knowledge from the Puranas, Ramayana, and Shrimad Bhagwat Sudhasagar. It provides a concise and precise description of the life of Shri Ram, the divine play (Leela) of Shri Krishna, and the Pandavas' yajna, which was successfully completed by Supach Sudarshan Ji.

Some important points to note:

God Kabir Ji imparted the knowledge of the Puranas, Ramayana, Gita, and Sudha Sagar to Dharamdas Ji to ensure that Dharamdas did not misunderstand that Kabir was merely sharing his own knowledge without any evidence. Kabir Ji wanted to clarify that He did indeed have knowledge of the Gita, Puranas, Ramayana, and Sudha Sagar (also known as Bhagwat), even though these texts are written in Sanskrit and Kabir Ji was considered unlettered.

Upon hearing the true knowledge from Kabir Ji’s mouth, Dharamdas Ji was in awe, looking at the lotus-like face of God Kabir. He came to the firm conclusion that Kabir was not an ordinary person. In the sections from pages 2 to 56, a particular episode is discussed.

Krishna was a celibate and Durvasa was an ascetic who lived without food

Kabir Ji said, "O Dharamdas! Do you know that Shri Krishna had eight wives, with whom he was married? He also had sixteen thousand women whom he brought by conquering kings in battle. In addition, there were the Gopis from Mathura and Vrindavan, and Shri Krishna used to indulge in sensual pleasures with all of them.

There was a sage named Durvasa, who was a celibate and lived on only a single blade of grass or 'dhoob' (also called Durva grass) as his food. Due to his practice of surviving solely on Durva grass, he became famous as 'Durvasa.' One day, some Gopis wanted to meet Durvasa Rishi, but his ashram was across the Yamuna river. The Gopis expressed their desire to visit Durvasa Rishi's ashram, serve him food, and receive the blessings of a 'Sadhu Bhoj' (holy meal).

Shri Krishna said, "This is a good purpose. Go ahead." The Gopis then expressed their concern that the Yamuna River was overflowing and how they would cross it. Shri Krishna replied, "Stand on the banks of the Yamuna River and say, 'O Yamuna River, if Krishna is a celibate and has not indulged in sensual pleasures with us, then give us the way.' When you return, stand again at the banks and say, 'O Yamuna River, if Durvasa Rishi is an ascetic and only survives on air and a blade of grass, then give us the way.'"

The hundreds of Gopis carrying trays of food left. As they stood on the banks of the Yamuna River and uttered these words, the water receded up to their knees. The Gopis crossed the river and continued on their way, while the Yamuna River returned to its normal flow. The Gopis then thought to themselves, "Shri Krishna must have indulged in pleasures with us many times, what a surprise!" They arrived at Durvasa Rishi's ashram.

They offered the food tray to Durvasa Rishi, asking him to partake in the meal. Durvasa Rishi replied, "I do not consume food; I live only on air or a blade of grass." The Gopis insisted, saying, "We have brought this food with great devotion. If you do not partake in it, our hearts will break." They continued to beseech him. Finally, Durvasa Rishi consumed all of the food brought by the Gopis. The Gopis were amazed but also felt joy from the merit of offering their food to the sage. They then left to return to their village.

Upon reaching the banks of the Yamuna River, they remembered the words they had to speak. They said, "O Yamuna River, if Durvasa Rishi is truly an ascetic and survives on air and a blade of grass, then give us the way." At that moment, the water of the Yamuna River receded up to their knees, and the Gopis crossed safely. The river then resumed its usual flow."

Krishna Ji asked the Gopis, "How was the journey?" All the Gopis smiled and went to their respective homes, saying, "You already know everything."

What is the summary of this story?

Saint Garibdas Ji (from the village Chhudani, District Jhajjar, Haryana) met Parameshwar Kabir Ji in the same way as Seth Dharamdas Ji did. Kabir Ji took him to Satlok and then returned him. He was also given the knowledge of truth. His knowledge and spiritual understanding were opened. Saint Garibdas Ji said in his Amrit Vani (divine words):

Meaning: Shri Krishna did not have a desire for sensual pleasures with women. This was an influence of past karma. He was fulfilling it, but his true intention was never to indulge in such pleasures. Krishna Ji was wise and did not engage in sensual activities deliberately.

Meaning: Rishi Durvasa Ji ate the food offered by the Gopis out of respect, not because he had a desire for food. His vow was not broken by doing so because he acted in accordance with the Gopis' devotion.

In the Shrimad Bhagavad Gita, it is written that a Yogi, while performing actions, remains unaffected by them. This is all part of the illusion created by time (Kaal). The mind is the subtle form of Kaal. Kaal has used countless tricks and deceptions to mislead every living being for its own selfish gain. By entering Krishna, Kaal took on many forms and indulged in sensual pleasures. The burden was placed on Krishna's shoulders. The glory of Shri Krishna, Shri Ram, and other avatars sent by him is created by Kaal. Kaal does the work itself, and all living beings, recognizing the avatars as capable, become their fans and devotees, remaining caught in the web of Kaal.

On page 56 of the Gyan Sagar, it is also clearly stated that when the great cosmic dissolution (Mahapralay) takes place, Kaal Niranjan will destroy everything, and everyone will be annihilated, leaving Brahmlok as the only surviving place. Later, even Brahmlok will be destroyed. (The true knowledge of Pralay can be found in the real teachings.)

Description of Mahapralay (Great Destruction)

First Mahapralay:

Mahapralay occurs in three forms. One is caused by Kaal (Jyoti Niranjan) at the end of a Mahakalp, when Brahma Ji's death occurs. 

Second Mahapralay:

After the death of seven Brahmas, the death of one Vishnu occurs. After the death of seven Vishnus, the death of one Shiva happens. This is called the Divine Mahakalp. In this, along with Brahma, Vishnu, and Shiva, their respective realms, such as Swarg Lok, Patala Lok, and the realms of death, as well as other creations and their beings, are all destroyed. At that time, only Brahmlok remains, in which this Kaal God (Jyoti Niranjan) and Durga exist in three forms: Mahabrahma-Mahasavitra, Mahavishnu-Mahalakshmi, and Mahashankar-Mahadevi (Parvati). In this Brahmlok, a Mahaswarg is created, where beings who have attained the fourth liberation reside.

Then, at the beginning of the Divine Mahakalp, Kaal (Jyoti Niranjan), the God, recreates the lower creation from Brahmlok. Kaal God, along with his nature (Maya, Adi Bhavani), Mahasavitra, Mahalaxmi, and Mahadevi (Gauri), engages in sexual activity and produces his three sons: Rajogun Brahma, Satogun Vishnu, and Tamogun Shiva. Kaal God then renders them unconscious with his power and places them in different locations, such as Brahma on a lotus flower, Vishnu on the serpent bed in the ocean, and Shiva on Mount Kailash. He then gradually awakens them and instructs them through Nature (Durga) to perform the churning of the ocean. At that moment, Mahamaya (the original Nature/Shirawali) creates her three forms and hides in the ocean. She then appears as three young goddesses. The three children (Brahma, Vishnu, Shiva) marry these three goddesses. He assigns each of his three sons with a specific task: Brahma Ji is given the task of creation, Vishnu Ji is assigned the task of preservation, and Shiva Ji is tasked with destruction, thus restarting Kaal’s (Brahma's) creation. This is described in detail in the sacred Puranas such as the Shiva Mahapurana, Brahma Mahapurana, Vishnu Mahapurana, Mahabharata, Sukh Sagar, and Devi Bhagavad Mahapurana. It is also briefly mentioned in Chapter 14, Verses 3 to 5 of the Bhagavad Gita.

Third Mahapralay:

In one Brahmand, when 70,000 Trilokiya Shiv (the Tamogun sons of Kaal) die, a pralay of that Brahmand occurs, and at the same time, Kaal (Mahashiv), who resides in three places in Brahmlok, also abandons his Mahashiv form. This marks the pralay of one Brahmand, i.e., the third Mahapralay, during which one Brahmlok Shiv (Kaal) and 70,000 Trilokiya Shiv (sons of Kaal) die. Thus, the beings in all the realms, including Brahmlok, are destroyed. This period is referred to as one era of Parabrahm, or the Akshar Purush. This is the essence of understanding the meaning of Bhagavad Gita Chapter 8, Verse 16.

Mahapralaya - Video

Three Divine Mahapralays

Three divine mahapralays are as under

First Divine Mahapralay

When one hundred (100) Brahmlokiye Shiv (Kaal-Brahm) die, the destruction of creatures in the twenty Brahmands, which are formed in the four Mahabrahmands, takes place.

Then, the virtuous souls (Hansas) from the four Mahabrahmands are placed in the twenty-first Brahmand, in the fake Satlok and other realms. Additionally, other creatures are placed in four hidden realms within that same realm, where they are rendered unconscious. These creatures are then consumed by the beings of that fake Satlok, satisfying their hunger. The beings who consume creatures daily continue this process, and in the four hidden places of the twenty-first Brahmand, these creatures are continuously rendered unconscious and placed there.

At this point, Jyoti Niranjan, in his three forms (Mahabrahma, Mahavishnu, and Mahashiv), takes residence in these hidden realms. He continues to perform his birth-death leela in the form of Shiv, marking time with a set duration, experiencing death a hundred times. As a result, the hundred Yugas of Parabrahm are completed in the twenty-first Brahmand. After this, the creation of the universe begins again within the four Mahabrahmands.

[In one creation, the age of the hundred Brahmlokiy Shivs (Kaal) lasts for a period equivalent to the hundred Yugas of Parabrahm, and similarly, the period of Mahapralay lasts for the same amount of time. Therefore, the complete cycle of one Divine Mahapralay caused by Kaal takes place in the two hundred Yugas of Parabrahm (since in one Yuga, one Brahmlokiy Shiv dies).]

This Kaal, i.e., the first Avyakt Brahm, is known as the first Unmanifest (as mentioned in Gita Chapter 7, Verses 24-25). The second unmanifest Parabrahm and beyond that, the third eternal unmanifest, which is the Supreme Brahm, is explained in the meaning of Gita Chapter 8, Verse 20.

Second Divine Mahapralay

After this Mahapralay has occurred five times, the Second Divine Mahapralay takes place. The Second Divine Mahapralay is caused by Parabrahm (the Unmanifested Person / the Imperishable Person). In this event, Kaal, meaning Brahm (the Perishable Person), along with all 21 Brahmands, is destroyed. This includes the three realms (Swarglok, Mrityulok, and Patal Lok), Brahma, Vishnu, Shiva, Kaal (Jyoti Niranjan - Omkar Niranjan), and all creatures within their realms (Brahmlok) and the creatures of all the other 21 Brahmands are also annihilated.

The readers of the Gita may be confused because in Chapter 15, Verse 15, Kaal (Brahm) says that "I reside in the hearts of all living beings and provide all knowledge, remove ignorance, and bestow the Vedas."

In the lotus of the heart, Kaal Bhagwan, in the form of Mahashiv, resides with Maha Parvati (Durga), and the Supreme Soul (the complete Paramatma) also resides in the soul (Jeevatma) in an inseparable form, just as air is inseparably associated with fragrance. Both have an inseparable connection, but there is a difference in certain qualities. There is a detailed explanation of this in Chapter 2, Verses 17 to 21. Similarly, the Purn Brahm also resides in the heart of every being, along with the soul, just as the sun, despite being far away, has an inseparable effect on the warmth and light that impacts every living being, and the place of the soul is also in the heart.

Special: The destruction of one Mahabrahmand (which is a collection of five Brahmands) occurs after 100 years of Parabrahm. For the same duration, pralaya (destruction) continues within a Mahabrahmand.

Kaal (Brahm or Jyoti Niranjan) can be understood as resembling a column of air in the summer, visible high in the sky over regions like Rajasthan and Haryana, which moves in a circular motion, carrying dust. This column is temporary. However, the fragrance remains inseparably associated with the air. In the same way, understand the subtle relationship between Jeevatma (soul) and Parmatma (Supreme Soul).

Similarly, the entire process of Pralaya and Mahapralaya is determined to occur only by the will of the Supreme Soul (Sat Purush, Kabir Dev). After the completion of one thousand Yugas, which constitutes the night of Parabrahm, the creation by Kaal (Jyoti Niranjan) begins once again through the power of the word of Sat Purush (Kabir Dev) as per the prescribed time laws.

Aksar Purush (Parabrahm), by the order of Sat Purush (Purn Brahm), sends Kaal (Jyoti Niranjan) and Maya (Prakriti or Durga) along with all living beings into Kaal’s twenty-one Brahmands. As per the divine law of Sat Brahm, creation in all Brahmands occurs with the grace of Lord Kabir. Maya (Prakriti) and Kaal (Jyoti Niranjan) are clothed in subtle bodies created by the Supreme God, while the rest of creation is carried out by Brahm (Kaal) through his consort, Durga (Prakriti). The remaining places are created by Niranjan through the five elements.

Thus, the creation of Kaal (Jyoti Niranjan or Brahm) begins, and in this way, this Parabrahm is known as the second Avyakt (unmanifest).

Third Divine Mahapralaya:

As explained in the previous description, after the death of seventy thousand sons of Kaal (Brahm) in the form of Shiva, the death of one Brahm (Mahashiv) takes place, and this moment marks the end of one Yuga of Parabrahm. Regarding this, in the Bhagavad Gita, Chapter 2, Verse 12; Chapter 4, Verses 5 and 9; and Chapter 10, Verse 2, the Gita's divine teacher, Lord Krishna, says that even I undergo birth and death. Many births have already passed, which even the gods (including Brahma, Vishnu, and Shiva) and great rishis do not know, because all have originated from me. In Chapter 4, Verse 9, it is said that my birth and actions are divine.

In one Yuga of Parabrahm, Kaal (Brahm) sheds his form of Sadashiv and takes on a new form in another Brahmand, where he appears in three other forms. This is his divine play. A day of Parabrahm lasts for one thousand Yugas, and the same duration is its night. Thirty days and nights make one month, twelve months make one year, and one hundred years make the lifespan of Parabrahm (the second Avyakt). At this time, the death of Parabrahm occurs. This event is called the Third Divine Mahapralaya.

In the Third Divine Mahapralaya, all Brahmands and the Universe, including the twenty-one Brahmands of Brahm (Kaal) and the seven Shankha Brahmands of Parabrahm, along with countless other Brahmands, will be destroyed. The conch of Dhoomdhookar (a symbol of destruction) will sound, and all Brahmands and Universes will be destroyed, but this Third Divine Mahapralaya will take a long period. During this period, the son of Satpurush, Achint, by the command of his father, Sat Purush (Purna Brahm), will carry out the creation according to the laws of creation prescribed by Purna Brahm, and the creation will begin again. However, the souls that have reached Satlok will never come back into the cycle of birth and death.

Thus, neither Aksar Purush (Parabrahm) is immortal, nor Kaal Niranjan (Brahm) is immortal, nor Brahma (Rajo Gun), Vishnu (Sattva Gun), and Shiva (Tamo Gun) are immortal. So, how can their worshippers (upasaks) attain complete liberation? The answer is: never. Therefore, one should engage in the worship of the Purna Brahm, whose worship leads the soul to Satlok (the Immortal Realm), where it is never reborn and attains full liberation. This Purna Brahm (Kabir Dev) is the third eternal Avyakt, as described in Bhagavad Gita, Chapter 8, Verses 20 and 21.

The proof of that Supreme Soul is given in Bhagavad Gita, Chapter 2, Verse 17, Chapter 3, Verses 14-15, Chapter 7, Verses 13 and 19, Chapter 8, Verses 3, 4, 8, 9, 10, 20, 21, 22, Chapter 13, Verses 12-17, 22-24, 27, 28, 30-31, 34, Chapter 4, Verses 31-32, Chapter 6, Verses 7, 19-20, 25-27, and Chapter 18, Verses 46, 61, and 62. These verses especially provide the proof that by surrendering to that Supreme Soul, the soul never undergoes birth and death again.

Special: To understand Kaal (God Kaal), consider the following description. There is one Shiva in the three worlds (Trilok), who is the son of Kaal. This Shiva attains death after the death of the seven Trilokic Vishnus and the forty-nine Trilokic Brahmas. Similarly, God Kaal also resides in the Brahmlok of a single universe in the form of Mahashiva. According to the system of time established by the Supreme God, this Mahashiva (Kaal) also attains death in order to maintain the timing of the creation process. When 70,000 Trilokic Shiva (sons of Kaal) attain death, then one Brahmlokic Shiva (Brahm/Kaal) also dies and is reborn according to the cosmic system of time created by the Supreme God. The time of death of this Brahmlokic Shiva (Brahm/Kaal) corresponds to one age (Yug) of Parabrahm (Aksar Purush).

That is why in Gita Chapter 2, Verse 12, Gita Chapter 4, Verse 5, and Gita Chapter 10, Verse 2, it is said that "I have taken many births, and so have you. I know them, but you do not." My births are divine and extraordinary (adbhut).

From pages 57 to 70 of the Gyan Sagar, there is a narrative about appearances in three ages that has been completely distorted and written incorrectly, with no coherence or consistency. The true knowledge can be found in the summary of the Kabir Charitra Bodh from pages 473 to 516 of the same book.

From page 71 onwards in the Gyan Sagar, there is a story about Kabir's appearance in Kali Yuga, which includes claims about King Veer Singh Baghel, Bijli Khan Pathan, and King Sikandar taking refuge, but this is unverified and entirely wrong. On page 72, Neeru is referred to as Noori. The actual knowledge about Kabir's appearance in Kali Yuga can be found in the summary of Kabir Charitra Bodh.

Another story of King Veer Singh taking refuge is fully detailed in the eighth chapter of the Kabir Sagar. The chapter in the Gyan Sagar was unnecessary. This is the work of people influenced by Kaal. Forty chapters have been created. In the Kabir Sagar, there are a total of 9 or 10 chapters, which have been repeatedly shortened or expanded, resulting in an unnecessarily lengthy book. Most chapters repeat the same stories again and again.

Evidence: The appearance of Lord Kabir in Kali Yuga has been written in several chapters. However, this is also unverified (incomplete) and somewhat fabricated.

1. Drinking the Milk of a Virgin Cow (Calf):
   "Gyan Sagar" page 74, then "Kabir Charitra Bodh" pages 1794 to 1796, "Swasamved Bodh" page 134.

2. The Formation of 12 Sects under the Name of Kabir:
   "Kabir Bani" pages 134, 136, 137, "Kabir Charitra Bodh" pages 1870, 1835, "Swasamved Bodh" page 155.

3. The Appointment of Four Gurus by Kabir Parmeshwar:
   "Ambu Sagar" page 63, "Kabir Charitra Bodh" pages 1863 to 1866, "Gyan Bodh" page 35, "Anurag Sagar" pages 104, 105, 113.

Analysis: In the chapter "Gyan Bodh" of Kabir Sagar, on page 35, it is written that Kabir Ji has stated, "O Dharmdas! In each of the four Yugas, I have appointed one soul as a Guru." The meaning is that God Kabir appears in each Yuga and meets a virtuous soul, introducing Himself to them, just as He did with Dharmdas Ji.

This account is correct. The same proof is found on pages 104, 105, and 113 of the "Anurag Sagar" as well. It also mentions that Dharmdas Ji was the fourth Guru. On page 132 of "Hanuman Bodh," in line number 10, it is written that Hanuman was explained and in Tretayug, Chaturbhuj met. Then, after mixing, the speech was made. In line number 12, it is written that Chaturbhuj was given the Guru position in Darbhanga. The description of Tretayug is provided, and there is an attempt to link it with Kali Yug, indicating alterations. The same is mentioned in "Kabir Charitra Bodh" pages 1863-1866 and "Ambu Sagar" page 63.

Meaning: This mention clearly states that Shri Dharmdas Ji is called "Sukriti" and was sent in the fourth position, meaning that the first three virtuous souls had already been given the position of Guru. Then, the fourth virtuous soul (Dharmdas Ji) was appointed as Guru by Parmeshwar Kabir Ji. This description matches with the details found in "Gyan Bodh" page 35 and "Anurag Sagar" pages 104, 105, 113. However, in "Kabir Charitra Bodh" pages 1862-1863, Kabir Panth followers from Damakheda have fabricated a story, claiming that in Kalyug, Kabir Ji assigned the Guru position to four individuals.

1. The first is Dharmdas Ji, and the other three have not yet arrived:
2. Chaturbhuj
3. Wanke Ji
4. Sahte Ji
   They also claim that only Dharmdas Ji has manifested so far, and the others are yet to come. This story is written in a narrative format in the prose section, which is fabricated. However, on page 1864 (Kabir Charitra Bodh), there is an "Ode of Praise for the Four Gurus in Urdu," which is fabricated. Based on this, a false narrative was created. This has led to the deterioration of the real literature of Kabir Ji. Still, the truth is evident.

On pages 1865-1866, it is written that the descendants of Dharmdas Ji will receive the Guru position and will be addressed with "Sahib." If these verses had been spoken by Kabir Sahib Ji, the term "Sahib" would never have been used. Names like Sudarshan Sahib, Kamalnam Sahib, and Dheerjanam Sahib are mentioned, and it is stated that the fourteenth Guru, Karunam Sahib, will hold the seat. However, in the present day, the fourteenth Guru, Shri Prakash Muni Naam Sahib, sits on the throne.

There is no mention of a fifteenth Guru, and the sixteenth Guru is named Udith Naam Sahib. Readers will easily understand what the truth is.

About the lineage of Dharmdas Ji

In the "Kabir Sagar" chapter "Anurag Sagar," pages 138 to 141, and "Amar Mool," page 243:

Explanation: On page 140 of Anurag Sagar, Parmatma (the Supreme Being) explains that Chudamani (Muktamani) is your son, and from him, your lineage and Guru Gaddi (Guru seat) will begin. Then, the sixth generation will come. He will be misled by the fake Kabir Panthi followers of the "Taksari Panth." This sixth-generation descendant will abandon the true name and practices and take the "Taksari" (betel-leaf) initiation. He will perform the "Chaika Aarti" in the Taksari Panth, which will be contrary to our true path of devotion and will be in vain. Many souls will be caught in the cycle of eighty-four lakh (84 lakh) births. Dharmdas Ji said, "O Parmatma! You had previously said that from your 42 generations of descendants (binds), the welfare of all beings will happen. But now you are saying that after the sixth generation, the practice of the worship of Kaal will start, and they will be led astray from the path to liberation. Please clarify this matter."

Anurag Sagar" page 140, lines 1 to 12

Meaning: Kabir Ji had initiated Shri Chudamani Putra, Seth Dharmdas Ji. Because of this, Chudamani is addressed by both the names, Naad and Bind. Bind is used because he is the son of Dharmdas. It is stated that Chudamani (Chudamani) will be the starting point for your family’s Guru lineage, but what will happen in the future with your family’s lineage on the throne is a deception by Kaal, and I will explain this to you. Listen.

O Dharmdas! Your lineage is ignorant. The one who will sit on the throne in the sixth generation will abandon the true path of devotion that I have explained and will adopt the false Kabir Panth initiated by Taksari, performing the ritual of the fake Mahant and following the practice of Aarati Chaika. Many souls will fall into the cycle of 84 lakh lives after receiving initiation from the future Mahants of your lineage. Their lives will be destroyed. If someone advances my tradition with Naad (disciple lineage), your lineage will fight with them. O Dharmdas! Your lineage will be afflicted with ignorance and will become deceitful, obstructing the path of Naad (disciple tradition).

Dharmdas Vachan

Meaning: Dharmdas Ji said to Kabir Parmeshwar that now I have even more doubt. Please reassure me. Earlier, you had said that the welfare of all humans would be brought about by your descendants. Now you are saying that the sixth generation of your descendants will be misguided and will follow the practice of Kaal (God Kaal). How can both these statements be true?

Kabir's Words: God Kabir said, "I have given your son the initiation and the right to give initiation to others. If the future Gurus, the ones sitting on the seat of the Guru, abandon the true spiritual practice and follow the path of Kaal (God Kaal), then what is my fault? In that case, I will send one of my disciples who will propagate my path. This true devotional path will guide the deluded world back to the true path of devotion. Whenever your descendants (Binds) are deceived by Kaal, I will help them. I will reveal the Naad Hans (the disciple lineage). The disciple (Naad Putra) who belongs to us will bring light to my path. O Dharmdas! Explain to your descendants, meaning to Chudamani, that he should inform everyone that if Kaal ever deceives them, they should take initiation from the Naad lineage and attain their salvation."

On page 141 of the chapter "Anurag Sagar" it is written:

Explanation: Lord Kabir Ji has clearly explained who is referred to as the "Naad son." He said that just as Dharma Das is the son of my words, meaning he is a disciple in the form of the Naad son. Similarly, when the Naad part of me will manifest, if your Bind followers also take initiation from that Naad and chant the Name, then your Bind followers too will be saved. In this way, I will save your forty-two generations. However, if your Bind followers do not accept my Naad's words, then those souls will be devoured by Kaal. Lord Kabir Ji made it clear:

Explanation: Whether one is from the Naad or from the Bind, if there is true devotion to the Name, they can reach Satlok (the Supreme Realm).

Very Important Evidence

In the chapter "Kabir Bani" of Kabir Sagar, page 132, it is clearly stated that Kabir Parmeshwar Ji said, "O Dharmdas! You are my essence. I will reveal to you a secret that I have kept hidden. Seven suratis (spiritual senses) are those that bring creation into being. You are the eighth surati, and the ninth surati (Nautam Surati) I have kept hidden. The ninth surati is my own eternal word, the authority of the supreme salvation mantra. After receiving initiation with this mantra, Kaal (the deceiver) cannot stop that soul."

Dharmdas Ji prayed, "O Supreme God! Please reveal to me that word (mantra) through which a soul will no longer undergo the cycle of birth and death." Kabir Parmeshwar Ji replied, "I had initially planned to liberate the souls created in Satlok from the union of male and female (symbolized as eight drops). You are the eighth drop. But Kaal deceived everyone. Now, through the ninth drop (Nautam Surati), you and the other eight will attain liberation. The ninth surati or drop will manifest in the world as a being born from a drop (parents). Through this single drop (being), I have already blessed that the 42 drops (your lineage) will be liberated."

Anurag Sagar Page 142 - 

Meaning: O Dharmdas! Your lineage will align with the Naad lineage, meaning they will take initiation from the Naad lineage. If they do, the messengers of Kaal will not approach them. Instead, they will flee and deeply regret seeing these souls attain liberation. The essence here is that Supreme God Kabir has clearly explained that after Dharmdas Ji's sixth generation, Kaal's practices will prevail. The Taksaari sect (one of the fake twelve Kabir sects) will introduce false methods of devotion, including rituals like Aarti and Chaunka, and impart mantras such as Ajar Naam, Amar Naam, Patale Sapt Sindhu Naam, etc., during initiation. The initiation practices currently being followed by the Mahant of Damakheda (Chhattisgarh) are of the Taksaari sect and are futile.

In the chapter "Amar Mool" on pages 242-243 of Kabir Sagar, there is an adulterated account inserted by Damakheda followers, stating that the seventh generation will falter due to arrogance, but the eighth generation will bring forth the light of the path. However, the Supreme God has clearly stated in His verses:

The Guru lineage of your descendants will have recognition even in heaven. However, the eighth generation too will be deceived by Kaal, who will send his messenger. In this way, Kaal will employ numerous deceptions. Regarding the lineage of your descendants, it has been explained that without the Saar Shabd, liberation is impossible. This Saar Shabd was given solely to Dharmdas Ji, with a strict injunction that it must not be shared with anyone—not even with his descendants. God Kabir made Dharmdas Ji promise that under no circumstances should this Saar Shabd be revealed.

He instructed: “O Dharmdas, you have my solemn assurance; this Saar Shabd should not reach anyone other than you. If this Saar Shabd falls into the hands of an unqualified person, it will lead to widespread confusion. The Saar Shabd must remain hidden until the 12 sects are eradicated.”

The 12th sect refers to that of Saint Garibdas Ji from Chhudani village, Jhajjar district, Haryana. Saint Garibdas Ji was born in Vikrami Samvat 1774 (1717 CE) and was directly graced with the vision of Supreme God Kabir, much like Dharmdas Ji. He too was instructed by God that the Saar Shabd (the original mantra) and the Mool Gyan (essential knowledge) must remain hidden until 5505 years of Kaliyuga had passed.

Thus, how did the Saar Shabd reach the Guru lineage of Dharmdas Ji? That Saar Shabd (original mantra) and Mool Gyan (essential knowledge) are with me (Rampal Das). They are not available to anyone else in the world.

Evidence: This is confirmed in Kabir Sagar, chapter "Kabir Bani," pages 136-137; Kabir Charitra Bodh, pages 1835 and 1870; and Jeev Dharma Bodh, page 1937.

The year 1997 marked the completion of 5505 years of Kaliyuga. In 1997, at 10 a.m., this servant (Rampal Das) received the divine vision of Supreme God Kabir. At that moment, God Kabir revealed the correct time to make the Saar Shabd (original mantra) and Mool Gyan (essential knowledge) public, and then He disappeared. Since that time, by Guruji’s command, the Saar Shabd has been made available to followers.

Outcome: All those who take initiation from me, follow the path sincerely, and remain within the boundaries of discipline, will attain liberation. Their salvation is assured.

Conclusion of Gyan Sagar

This chapter contains a total of 106 pages. We need to extract pearls while the ocean remains vast. For us, obtaining these pearls is both essential and sufficient. First, I would like to establish that "extracting pearls from this boundless ocean was not something within my capability."

I, Rampal Das, have only studied up to the 10th grade. After that, I completed a three-year diploma in Civil Engineering and began working as a Junior Engineer (JE) in the Haryana Government's Irrigation Department on February 17, 1977.

On February 17, 1988, I received initiation from the highly revered Guru Swami Ramdevanand Ji. In March 1994, Gurudev granted me the position of Guru, instructing me, "Son, you will now give initiation. I am giving you this command." That day was the same day on which Supreme God Kabir met His beloved soul, Saint Garibdas Ji, in the fields of Chhudani village, granted Him initiation, took Him to Satlok (the eternal realm), and returned Him in the evening.

Meaning: Supreme God Kabir Ji explained to His dear devotee Dharmdas Ji how salvation can be attained. He described the nature of the eternal abode where the liberated souls go. In that realm, there is no disease, no sorrow, and all souls live in blissful joy, enjoying a life full of happiness. There are no suns or moons in that realm because Satlok (the eternal abode) is self-illuminated. The light from just one pore of the True Supreme Being exceeds the combined brightness of billions of suns and moons.

In Satlok, the body of one soul (human) radiates as brightly as 16 suns. There is no caste discrimination there, and no cycle of aging or death. All beings remain perpetually youthful. Every devotee (male or female) has a beautiful body that shines as brightly as 16 suns. They gleam in Satlok like stars. The fragrance of that realm spreads as far as four yojans (approximately 48 kilometers).

In Satlok, every soul possesses a Pushpak Viman (a divine flying chariot). Similar to the one in which Shri Ramchandra Ji brought Sita back from Lanka, each soul in Satlok has their own Pushpak Viman. Each devotee, along with their divine companion, is adorned with a crown-like canopy over their heads, signifying their elevated status. There is no distinction between rich and poor in that realm.

In Satlok, harsh and unpleasant words, typical of Kaal Lok (the mortal world), are absent. Instead, everyone speaks with sweetness akin to nectar, using kind and noble language. Laziness and sleep do not exist there. All souls live in immense happiness and harmony, with profound love for one another.

Supreme God Kabir Ji declared that these described pleasures exist in our eternal home, Satlok. Those who have the true mantra (Satyashabd or Satnaam) gain a permanent residence in that divine realm.

Pages 3 to 27 contain knowledge about the creation of the universe, but it is heavily edited. The authentic knowledge has been written earlier; refer to that for accurate information.

Pages 27 to 51 narrate the leelas (divine plays) of Shri Ramchandra Ji and Shri Krishna Ji and explain that these are all schemes of Jyoti Niranjan (Kaal). Initially, he empowers his incarnations, then makes them commit sins, later takes away their powers, and finally brings their lives to tragic ends. If such fates befall them in this world, what can they expect in higher realms? For instance, Shri Ram Ji, after being defeated by his own sons, Luv and Kush, had to end his life in shame by meditating and drowning himself in the Sarayu River. Earlier, he had defeated mighty warriors like Bali and Ravana.

Similarly, Shri Krishna Ji faced a similar fate. He witnessed the destruction of his entire Yadav clan before his eyes. Eventually, a hunter named Baliya shot a poisoned arrow at his foot, leading to his death. This was the same soul whom Shri Krishna Ji, during Treta Yuga, had killed while hidden behind a tree in the form of Bali. That soul took its revenge as a hunter in Dwapar Yuga.

Pages 52 to 53 mention Sudarshan Supach completing the Pandavas' yajna, but it is entirely misrepresented. The correct account will be provided later.

Pages 53 to 70 describe the manifestations of Kabir Paramatma in Satya Yuga, Treta Yuga, and Dwapar Yuga under the names Satsukrit, Munindra, and Karunamay. However, the account is distorted, edited, and presented in a fabricated manner based on personal interpretations, which are incorrect. The actual events have already been described earlier.

Pages 71 to 74 describe Kabir Ji's manifestation in Kaliyuga in Kashi.

Page 74 mentions the incident where child Kabir Ji drank the milk of a virgin cow.

Pages 75 to 76 describe receiving Guru Diksha (initiation) from Ramanand Ji and other related accounts.

Page 76 narrates the episode of taking King Sikandar under his refuge. These incidents are also mentioned in Kabir Charitra Bodh.

The actual divine leelas of Kabir Ji are not fully covered in this chapter.

Pages 76 to 86 mention meeting Ratna and provide other details, which have already been explained in Gyan Prakash.

Page 86 discusses the knowledge of the eight lotuses.

Pages 88 to 97 include general knowledge, which has also been covered in Gyan Prakash.

Pages 97 to 106 provide unclear descriptions. For more clarity, refer to the earlier accounts in Gyan Prakash concerning the incidents of Dharmdas Ji taking refuge.

Special Note: As mentioned at the beginning of the essence of Gyan Sagar, the Kabir Sagar was written by the wealthy Dharmdas Ji and was handwritten. Due to its large size, a mahant (a religious leader) extracted portions of it according to his own understanding and combined some fabricated content to create Gyan Sagar. A similar approach was observed in many other chapters. Later, Swami Yugalanand Ji, a Kabir Panthi from Bharat Pathik, revised these chapters and gave them a form that is currently available as Kabir Sagar. Therefore, there is no different knowledge in Gyan Sagar. This knowledge is present in other chapters with more elaboration.