Jeev Dharm Bodh

Summary of Jeev Dharm Bodh

Kabir Sagar, Chapter 40 "Jeev Dharm Bodh" (Page 1913)

In this chapter, knowledge about the qualities and duties of the soul is provided. God Kabir Ji said that the soul, upon attaining a human body, begins to consider itself the master. It becomes egoistic, thinking, "I did this, I will do this." It believes, "I possess so much wealth and expensive cars." In the absence of satsang and the company of saints, it comes to the false belief that it will always remain happy in this way. Mistakenly, it even thinks that it will be born as a human again in the next life to enjoy. God Kabir Ji has explained:

Meaning: God Kabir Ji has explained the duty of the soul that the soul is bound in the bondage of actions (karma). According to its actions, it may become a king. Becoming a king, it starts considering itself the master. It kills those who oppose it. If a weaker king is seen, it plans to seize his kingdom. If the king does not agree to give the kingdom directly, it engages in war, killing thousands of soldiers, and takes the sin upon itself. The soul also takes the blame of taking another's wealth, and after some time, it dies or is killed by another king. After death, the soul takes the birth of a donkey. Then, it suffers greatly in the forms of a dog, pig, and so on. The above teachings prove that Duryodhan was a king, who died in the war over the kingdom. Such a misfortunate soul that after death, its body was not even worthy for birds to eat, as no vulture could offer blessings after feeding on his body. This is because his mother, Gandhari's blessings made Duryodhan impervious to pain, but he lost his kingdom and wealth and was killed in the war. Similarly, the other kings met their doom. The king Mandhata was a Chakravarti (one who rules the entire world). He fought with Rishi Chunak. His entire army was destroyed, and after his death, he was born as a rat, living in a hole underground. Then he wandered in the forms of various creatures.

It is further explained that every person believes that their lineage should continue. They gather wealth to make their children happy. This world is bound by the ropes of selfishness. Relationships are formed to either borrow or repay debts. Once debts are settled, everyone leaves this world. If a young person dies, the family mourns, saying they were just about to be able to earn. If an old or sick person dies, they say it is good, they were suffering. If anyone is under the delusion that their lineage will continue, that their name will live on, it is foolishness. The king of Lanka, Ravana, had one lakh sons and one and a quarter lakh grandsons. Today, there is no one left in Ravana's lineage to light a lamp. Talking about a name living on, we see in the world that when a grandfather leaves this world, no one remembers them. Sometimes, their name may appear in land dealings, but if you go further back, even the name of the fourth grandfather is forgotten by the family. Anyone who thinks their name will live on, as you have read above, how can a name live? If they are born as a dog or a bitch, their lineage will be that of dogs. If they become a donkey, their lineage will be of donkeys. In this way, God Kabir Ji has clearly stated one thing: chant the true name (Satnam) and perform good deeds (religious acts). Death can happen at any time. Who knows where one will be born? People hope to live for a hundred years, but no one knows when death will come. You consider wealth to be yours. But at the time of death, not only will your wealth not be with you, even your body, which you consider to be precious, will not accompany you. This body will not stay with you. Yet, you consider other things or wealth to be yours. This is the intoxication of ignorance. God Kabir Ji has said:

Meaning: God Kabir Ji has explained that Kaal Niranjan, by spreading ignorance, binds the soul in the cycle of birth and death and creates limitations for it. He induces the soul to gather wealth and become wealthy, thus giving the soul the desire to accumulate wealth, which is like drinking the intoxicating bhang (a narcotic). In other words, this same ideology has been instilled in the 21 universes, like adding bhang to a well. The thinking that I should build a mansion, acquire a big car, become a great politician, or become a high-ranking officer has become prevalent everywhere. After achieving all this, the soul is unaware of what it will become next. As stated earlier, the soul should understand its duties and practice devotion. The knowledge of devotion is given by the True Guru. What are the characteristics of the True Guru? These are described on page 1960 of the Jeev Dharm Bodh as follows:

Meaning: God Kabir Ji has clarified that the True Guru has four characteristics. The first is that he is a knower of all the Vedas and Shastras. The second is that he worships only the Supreme God and does not worship other deities. The third is that he sees all disciples equally, regardless of their wealth. The fourth is that he performs and teaches the worship according to the methods prescribed in the Vedas, as outlined in the scriptures.

Saint Garibdas Ji has stated in his Amritvani:

Meaning: The True Guru is a knower of all the Shastras and speaks knowledge derived from them.

Other Characteristics of the Complete True Guru:

Saint Nanak Ji also said:

God Kabir Ji said:

The difference between the two letters (Akshar), as explained by great souls like Guru Nanak Dev Ji, God Kabir Ji, and Saint Garibdas Ji, is not known to many, but it has now been revealed through my grace. The True Name contains two letters: one is "Om" (ॐ), and the second letter is revealed during initiation. In the Bhagavad Gita (Chapter 17, Verse 23), it is stated that the devotion to the Supreme Lord is practiced through the chanting of three mantras: Om, Tat, and Sat. In the beginning of creation, the seers practiced this devotion. A human being is also a living being, but he is special. Only a human being has the opportunity to achieve liberation, which other creatures do not. In the teachings of Jeev Dharm Bodh, the soul of a human is encouraged to practice devotion.

It is explained that those who do not engage in devotion destroy their human life. Even if someone does engage in devotion, if it is not in accordance with the scriptures, their human life becomes futile. Those who do not find the Complete True Guru, even after performing devotion, remain unsuccessful. Devotees who worship other deities or visit pilgrimage sites and perform vows without focusing on the complete Supreme Lord also fail to achieve the real benefit of human life. Those who practice the devotion of Brahm (the Divine), but do not do so in the right way, do not attain complete liberation. As mentioned in Bhagavad Gita (Chapter 18, Verse 62 and Chapter 15, Verse 4), Lord Krishna says:

"O Arjun, surrender fully to the Supreme Lord, and through His grace, you will attain the ultimate peace and the eternal divine abode." (Gita 18.62)

Ultimate peace refers to the cessation of the cycle of birth and death, where the soul does not take birth again.

Translation: The Gita’s knowledge-giver (Lord Krishna) has said that after meeting a seer of the truth, one should seek the Supreme Lord’s highest realm, where after reaching, the seeker will never return to this world. Worship the Supreme Lord who created this world, which is like a tree. (Gita, Chapter 15, Verse 4) In Gita, Chapter 8, Verse 16, it is stated that those who practice Brahm (the Divine) will reach Brahmlok. However, those who reach Brahmlok are still subject to rebirth (the cycle of birth and death). Even those seekers who reach Brahmlok, after their merit is exhausted, return to the world and remain in the cycle of birth and death.

From the above references, it is established that except for the worship of the Supreme Lord, if the worship of any other deity is performed, it will not lead to the attainment of the eternal divine abode (Satlok), nor will birth and death end, i.e., ultimate peace (Param Shanti) will not be attained. Ultimate peace and the eternal divine abode can only be attained through the worship of the Supreme Lord, the True Being (Sat Purush), who is the Complete True Guru and teaches the true path of spiritual practice and knowledge.

In Jeev Dharm Bodh, the special knowledge given is limited to this, but it elaborates in greater detail, much of which has been misinterpreted by the followers of Kabir. The adulteration has gone to extremes. For example, the knowledge in Kabir Sagar is indeed the truth as told by Kabir Sahib. Kabir Sagar was written by Dharmdas Ji around Vikrami Samvat 1550 (1497 AD). After that, Dharmdas Ji grew very old. In several chapters of Kabir Sagar, even knowledge about the English is mentioned. The English were only in India from 1749 to 1947. Before that, there was no sign of the English in 1497. Therefore, any mention of the activities of the English or the spiritual disturbances caused by them cannot be found in Kabir Sagar. For example, on page 2054 of Jeev Dharm Bodh, it is written that the English scriptures mention that two monkeys without tails walk on two feet like humans and work with both hands. It is then written that the English newspapers mentioned that two humans with tails were seen.

Translation:

On page 2055 of Jeev Dharm Bodh, it is written that there is a frog in America, and when it cries, conflict, or discord, arises in America.

Lines from the text:

Reflection: Consider this: Kabir Sahib left for Satlok in bodily form in 1518. At that time, there were neither newspapers in circulation nor was the English language prevalent. No one even knew the name of the country America. This proves that adulteration has been done in Kabir Sagar. By the grace of Lord Kabir, the true knowledge is now being revealed. Similarly, there are corruptions on other pages as well, which should be discarded. Hence, the book Kabir Sagar ka Saralarth (Simplified Meaning of Kabir Sagar) has been compiled, separating truth from falsehood.

On pages 5–6 of Jeev Dharm Bodh, there are couplets:

Meaning: What is the religion or characteristic of the soul? The religion of humanity, or human religion, is the leader of all religions.

This couplet was composed by this servant (Rampal Das). The religion of a soul born as a human is humanity. If a human lacks humanity (kindness, good conduct, and proper behavior), then they are as insignificant as other creatures.

What do other creatures, such as animals, birds, or aquatic beings, do? They snatch food from the weak and eat it. They attack the weak, sometimes even killing them to consume them. When a helpless animal gets injured, crows peck at its wounds. As seen in current Discovery Channel films, when a herd of buffalo grazes in the jungle, 5–6 lions surround a buffalo, jump on it, and tear it apart from all sides. The buffalo falls, screaming in pain, while the lions devour it alive. Animals such as cows, deer, and nilgai are attacked similarly. Nilgai are killed by strangling their necks, and their necks are held until they die before being eaten. However, since a buffalo's neck cannot be strangled, they eat it alive.

Similarly, humans who seize the property of the weak, rob them, or steal are no better than animals. They mistreat the sisters and daughters of weaker families, sometimes even assaulting them and robbing them of their dignity. Such humans, despite appearing as humans, are in the category of animals. Their physical form may be human, but their qualities are not. Until a soul develops humanity, even in a human body, they are no better than animals.

This is the essence of the Jeev Dharm Bodh chapter. Yet, I will provide a brief analysis of each page.

Summary of Pages 7–21: 

The summary of page 6 has been provided above. Now, the summary of pages 7–21 is as follows:

From pages 7–21, it is explained that the soul is particularly influenced by lust (desire for pleasure), anger, attachment, greed, and ego. These are called the five vices. Each of these vices has five subtle forms, which are referred to as their "natures," making a total of 25 natures. Page 7 of Jeev Dharm Bodh contains special knowledge that aligns with Chapter 13 of the Srimad Bhagavad Gita.

Verses from the text:

Additional Verse:

Meaning: The body is called a field. A soul that receives a body is referred to as a "field-knower." The one who understands the creation of this field, i.e., the body, is called a "knower of the field" (Kshetrajna). The knower of the field is referred to as the mind or Kaal-Niranjan because until a human-souled being seeks refuge in the True Guru, the mind enjoys all worldly pleasures through the body.

Therefore, it is written in the verses that the mind remains immersed in desires. When the Complete True Guru is found, the true purpose of this field-like body begins.

The above reference can be found in Srimad Bhagavad Gita, Chapter 13, Verses 1, 2, and 33.

The Gita's knowledge-giver, Kaal Brahm (also known as Jyoti Niranjan), has said:

Chapter 13, Verse 1:

"O Arjuna! This body is called a field (Kshetra), and the wise sages call the one who knows this field a knower of the field (Kshetrajna)."

Chapter 13, Verse 2:

"O Arjuna! Know me as the knower of all fields in all bodies. The knowledge of the field and the knower of the field is true knowledge, in my opinion."

Meaning: The body is the field (Kshetra), and Kaal Brahm is the knower of the field (Kshetrajna). The knowledge about the body (Kshetra) and the knower of the field (Kaal Brahm) is considered real knowledge. This is the view of the knowledge-giver of the Gita.

Chapter 13, Verse 33:

"O Arjuna! Just as one sun illuminates this entire world (the earthly realm), similarly, the knower of the field (the soul) illuminates the entire field (body)."

Reflection: Consider this: In the Gita Press edition translated by Shri Jayadayal Goyandka and other translators, the interpretation of the term Kshetrajna in Chapter 13, Verse 1, is “the one who knows the field is called Kshetrajna.” However, in Chapter 13, Verse 2, Kshetrajna is interpreted as the soul. This inconsistency indicates ignorance. Then, in Chapter 13, Verse 33, Kshetri is interpreted as the soul.

This makes two points clear:

1. The translators of the Gita lacked true knowledge.
2. The knowledge of Lord Kabir aligns with authenticated scriptures, and the knowledge revealed by Him, which is not found in these texts, is also self-evidently true.

This same knowledge is stated by Lord Kabir on page 7 of Jeev Dharm Bodh.

Pages 8–12: The Nature of Pride

On Page 8, the following is stated:

Meaning: As the soul descends into lower behaviors, pride increases. Conversely, as spirituality strengthens through devotion, humility grows in the devotee.

On Page 9, it is said that pride arises in various forms: some take pride in physical strength, some in power, some in wealth, and some in having a large family. This pride leads to destruction.

Up to Page 12, it is explained that in the court of God (the divine justice system), impartial judgment is given. Prophet Solomon stated that ascetics who take pride in their austerities cannot even set foot in paradise if they harbor even the tiniest grain of pride. Prophet Maqbool said that those who are humble attain great positions.

Page 11: Pride in wealth leads to hell.

Meaning: No one in the world is truly wealthy; all are poor. If someone appears wealthy in worldly terms, they are rendered destitute immediately after death. Only devotees are truly wealthy.

It is also explained that people who consider themselves equal to God due to a lack of spiritual knowledge are gravely mistaken and are sent to hell. On Page 12, it is said that those who lift their heads in pride have their heads broken.

Pages 13–16: The Vice of Lust (Sexual Misconduct)

These pages discuss the flaws of lust. Some verses have been omitted, and others have been added. The true knowledge about this has been given by Saint Garibdas Ji, recorded in his Amritvani, in the section titled “Nari ke Ang” (Attributes of Women).

This Jeev Dharm Bodh text unfairly places the blame solely on women. This reflects the flawed perspective of certain followers of the Kabir Panth, who have distorted Kabir Sahib's scriptures. Many of these individuals lived in ashrams or wandered as ascetics and had not married. To glorify themselves, they wrote one-sided verses against women and omitted those that defended women.

Saint Garibdas Ji, however, faithfully recorded Lord Kabir's philosophy in his Amritvani.

Verse by Saint Garibdas Ji:

Meaning: Saint Garibdas Ji conveyed the knowledge received from Lord Kabir in his own words, explaining that a man who is lustful (debauchee) or immoral is sinful, and similarly, a woman who is adulterous is also guilty of sin. However, women who have given birth to great saints are worthy of respect. Women have given birth to Brahma, Vishnu, Mahesh, and great figures like Dattatreya. Women have also given birth to noble devotees like Dhanna Bhakt, Guru Nanak Dev Ji, Swami Ramanand Ji, and Saint Dadu Ji.

Garib Ji’s Verse:

Meaning: Why target women so unfairly? Women are the source of life for men. "Treasure" here means that a single woman has given birth to countless sons. If there were no women, then those who criticize women—where would they be born? The meaning is clear: whether it is a man or a woman, any immoral behavior is sinful. However, through devotion, sins are forgiven. Through spiritual discourse and devotion, such flaws are eradicated.

Lord Kabir has explained that if you judge someone impure simply because they have had relations with someone else's wife:

Kabir’s Verse:

Meaning: Just as fire—whether it belongs to you or someone else—burns your hand when touched, similarly, whether it is one’s wife or another’s, engaging with her leads to equal harm. However, when one follows the path of devotion, they can be redeemed, and both the sinner and their victim can be saved.

Even in Bhagavad Gita, Chapter 9, Verse 30, it is said that even if someone is exceedingly immoral, if they have faith in the Supreme God, they are worthy of being considered saintly. Through association with true spiritual discourse, they reform and attain salvation.

Meaning of the Verses (Pages 17–18):

Regarding anger, it is said that anger is referred to as Maha Kaal (the great destroyer). It destroys one’s intellect. Anger always manifests against those who are weaker than oneself; it does not surface against those who are stronger. Every being harbors some degree of anger. For instance, if an insect is touched, it writhes and imagines attacking the one who disturbed it. However, when it recognizes the strength of its opponent, it remains silent. Such is the nature and effect of anger.

Greed

A greedy person can never perform virtuous deeds. They hoard wealth only to leave it behind and ultimately become bound for hell. Their wealth will either be destroyed before their very eyes due to some circumstances, or thieves, robbers, or looters will take it away violently. Thus, it is the duty of every individual to engage in devotion, accept a Guru, and practice charity.

An instance from the Mahabharata illustrates this: King Parikshit had subdued Kaliyuga (the present age of darkness). Kaliyuga requested two places to reside: gold and alcohol. The king granted this request and let Kaliyuga stay in these two forms. One day, King Parikshit, wearing a golden crown, went hunting in the forest. Kaliyuga, in the guise of a spirit, sat on the king’s golden crown, corrupting his mind. Under Kaliyuga’s influence, the king mischievously placed a dead snake around the neck of a sage named Bheendi, who was absorbed in meditation and didn’t respond to the king’s inquiry about the way out of the forest.

The sage’s son, who was playing with other children, learned about this incident and cursed King Parikshit, declaring that a serpent named Takshak would bite him on the seventh day, leading to his death. The curse came true. Hence, devotees should avoid the use of gold.

It is further stated that even in Islam, it is mentioned that Satan resides in gold. A devil named Iblis is said to claim that anyone who is miserly and does not follow religious principles is his friend and will be dragged to hell.

Lord Kabir said that even if an ascetic performs austerities but does not practice charity, their efforts are in vain:

Charity removes sin. All religions agree that those who are greedy and do not give in charity are destined for hell.

Attachment:

The being develops attachment to the family in which they are born—parents, siblings, spouse, and children. They become entangled in attachment to wealth and relationships. However, upon meeting a true Guru, they gain complete knowledge. Then, fulfilling only their worldly duties and obligations, they focus their resources on devotion and virtuous deeds. In this way, they escape the vices and achieve salvation.

Summary of Pages 20–28:

Do good, and good will come to you. Do evil, and evil will befall you

Lord Kabir said:

"Do good, and it benefits you; do evil, and it harms you."

Example 1: A merchant owned a bull that he used to transport goods to the market. During ancient times, goods were carried on animals like bulls as carts had not yet been developed. The merchant’s neighbor, a washerman, owned a donkey. Occasionally, the donkey would bray loudly, disrupting the merchant’s counting of his wealth. The merchant wished for the donkey’s death so he could have peace. However, one day, the merchant’s own bull died. The merchant, blaming God, lamented, “Oh God, why did you do this to me?”

Example 2: A farmer used to steal crops from another farmer’s field. The second farmer guarded his own crop and even protected the first farmer’s field from stray animals. Over time, a disease ruined the crops of the thief, while the honest farmer harvested more than usual. Realizing his mistake, the thief apologized, and the honest farmer explained:

"A thief never prospers. Whatever he steals brings tenfold loss. The stolen wealth is replenished for the victim by God."

Thus, good deeds bring rewards, while bad deeds result in suffering.

Karma Bondage and Liberation:

Meaning: Lord Kabir explained that all beings are bound by the results of their actions, leading to cycles of birth and death. However, a true Guru frees them from the bondage of karma.

Summary from Pages 29–30 (1937-38) of Jeev Dharma Bodh

Keeping the Essence Word (Saar Shabd) Secret

Meaning: Lord Kabir instructed Dharmdas Ji to make a solemn promise to keep the essence word (Saar Shabd) a secret, even from his own family. He explained that if the Saar Shabd were revealed to others prematurely, the intermediate generation (referred to as the middle era of Kaliyug, starting after 5,505 years of Kaliyug when the era of devotion would begin) would fail to attain liberation.

Lord Kabir warned that the saints of the 12 sects operating under His name, as well as sects like Radha Swami (in Agra, Beas, Dinod in Bhiwani district, Dera Sacha Sauda in Sirsa, Jagmal Wali in Sirsa district, and Jai Gurudev sect in Mathura—all derived from Radha Swami), which claim to represent Satlok and Satpurush, might misuse the sacred names. If they were to discover the True Name (Satnaam) and the Essence Word (Saar Shabd), they would begin imparting these during initiation. However, since they are not authorized, the recitation of these names as taught by them would not yield any benefit.

By 1997, these sects were predicted to be at their peak, with millions of followers. Lord Kabir clarified that when He or His appointed servant arrives, only they will be authorized to grant the True Name. Without their guidance, liberation will not be possible. Confusion will arise among the masses because the initiation mantras will appear identical, and people will assume that the older sects, with their larger followings, are authentic. If the secret of the Saar Shabd is revealed, it would disrupt Lord Kabir's mission, and Dharmdas Ji would incur a grave sin.

Lord Kabir further explained to Dharmdas Ji that the Saar Shabd was entrusted to him due to his devotion over many lifetimes. For the intermediate generation in Kaliyug, five sacred names derived from the Gayatri mantra would be combined into seven names and taught for meditation. After this, initiation into Satnaam would be granted, leading to liberation. Eventually, the Essence Word would be revealed to countless beings, bringing salvation during the era of true devotion after 5,505 years of Kaliyug, around 1997.

The descendants of Dharmdas Ji, through disciplined recitation of the Gayatri-based five names, would continue to be reborn as humans. After 1997, these descendants would also receive initiation into the True Path and attain liberation. Lord Kabir assured Dharmdas Ji that his lineage would persist for 42 generations. However, during the sixth generation, his descendants would be influenced and misled by counterfeit sects (referred to as the Taksaari sect), abandoning the true path for rituals like Pan-Pravana and Arti-Chaunka.

When the True Path emerges, Dharmdas Ji's descendants will join it, receive initiation, and achieve liberation. The entire world will adopt true devotion under the guidance of Lord Kabir’s servant. Dharmdas Ji's descendants will also partake in this global liberation.

Thus, Lord Kabir urged Dharmdas Ji to keep the Saar Shabd and the foundational knowledge (Tatvagyan) hidden until the appropriate time, emphasizing this plea with great urgency.

This is also documented in Kabir Sagar, in the Kabir Bani chapter on pages 136–137, where references to the 12 sects are provided. For further details, refer to the Kabir Bani chapter summary on page 337 of the same text.

General Knowledge (Pages 31–41 of Jeev Dharma Bodh):

Page 35 (1943) states:

The Benefits of Visiting Pilgrimage Sites

Meaning: One of the outcomes of visiting pilgrimage sites is the possibility of meeting a complete saint. This encounter could provide a confused soul with the true path to salvation. Saint Garibdas Ji also expressed this sentiment:

Meaning: Saint Garibdas Ji emphasized the importance of attending pilgrimages and gatherings of devotees. One might encounter a saint at these places, leading to spiritual upliftment. For instance, Dharmdas Ji’s life transformed when he visited Mathura-Vrindavan on a pilgrimage and met Lord Kabir in the form of a living saint. This meeting led to Dharmdas Ji’s ultimate salvation.

Meeting a saint yields fourfold benefits:

1. Inspiration for Devotion: Seeing a saint reminds one of God, which is akin to performing a mental sacrifice (Dhyan Yajna).
2. Wisdom through Discourse: Engaging in discussions with a saint provides the benefits of a knowledge sacrifice (Gyan Yajna).
3. Service through Offering: Hosting a saint and providing food yields blessings.
4. Charitable Acts: Giving money, clothing, or other necessities to a saint who abstains from vices results in spiritual merit.

Thus, the meeting with a saint not only bestows worldly benefits but also spiritual liberation when one meets the true Satguru.

Distortion of Knowledge in Kabir Sagar

Example of Alteration in Verses: On page 37 (1945) of Jeev Dharma Bodh, a misinterpreted version of Lord Kabir’s verse is recorded:

Kabir, khade bazaar mein, galkaton ke paas.
Jo koi kare so bharenge, tum kyon bhaye udaas.

The authentic verse is:

Kabira, teri jhopdi, gal katiyan ke paas.
Karenge so bharenge, tu kyon bhaya udaas.

This demonstrates how the original meaning of the verses has been altered over time, emphasizing the need to preserve Lord Kabir’s teachings accurately.

Page 38 (1946) of Jeev Dharma Bodh.

Sant Garib Das ji has also said

God Kabir has said on page 40 (1948) of Jeev Dharm Bodh

Speech in Jeev dharm bodh page 41 (1949):-

Meaning: Lord Kabir has explained that when a human being (man or woman) engages in righteous deeds aligned with scriptures and seeks refuge in a complete saint, while guiding others towards the same path, they earn the love of the Supreme God. Helping even a single soul take refuge in God brings immense spiritual merit. For instance, saving one cow from a butcher's hands is equivalent to the merit of performing a great sacrifice (yajna). The merit of saving millions of cows equates to the merit of guiding one soul away from Kaal's trap and leading them to the shelter of the Supreme God.

Summary of Jeev Dharma Bodh Pages 42 (1950) to 61 (1969):

Pages 42-43: General knowledge is shared.

Page 44 (1952): 

Without God’s Grace, Effort Alone is Insufficient

Chaupai (Verse):

Meaning: Lord Kabir explained that if someone engages in devotion but lacks God’s grace, their efforts go in vain. This implies that devotion tainted with arrogance does not attract God’s grace, rendering the practice fruitless.

Example: In earlier times, agriculture was entirely dependent on rain. A farmer works hard to plow the field, sow seeds, and protect the crop from animals and birds. However, if God does not provide timely rain, all his labor becomes futile. Similarly, if someone does not sow seeds in the field but rain still falls, they cannot hope to harvest a crop. This foolish expectation is also futile.

Verse:

Effort alone does not yield results without God’s favor. Devotion combined with humility and eligibility for God’s grace benefits the soul.

Page 46 (1954):

Daily Duties for Humans (Chaupai):

Meaning: Lord Kabir has instructed that a devotee should begin their day by performing their daily duties.

In the first verse, on page 12 of the scripture, it is written:

Translation: "Rise early in the morning and perform your daily duties. Purify the body and focus the mind on devotion."

Upon waking, the devotee should recite a prayer of auspiciousness (Manglacharan). If it is memorized, it should be recited silently in the mind or spoken aloud. After this, the following words should be spoken:

In the Manglacharan (prayer of auspiciousness), both the Guru (spiritual teacher or Acharya) and the Supreme God (Paramatma) are honored and praised.

In this way, every morning, read the Manglacharan and the above-mentioned words. Then chant the first mantra one, two, or more times depending on the time available (chanting it 108 times is considered one mantra mala). After that, recite the morning prayer, which is related to Bhakti Bodh. If the Satnam has not been received, continue chanting the first mantra throughout the day. After 12 noon, during the day, recite the Asur Nikandan Ramaini.

The morning's daily routine can be completed any time between midnight (12:00 AM) and 12:00 PM, depending on convenience. Mantra chanting can be done at any time. However, the daily routine, i.e., morning rituals, is ideally performed one hour before or after sunrise. If done earlier or later, it still provides the same benefit.

Those who have received Satnam should chant Satnam during the day. Those who have received Saarnaam should chant Saarnaam during the day. If desired, one can still chant the first mantra, but after receiving Satnam, more emphasis should be placed on chanting Satnam. The benefits of Satnam are also included in Saarnaam. Therefore, after receiving Saarnaam, there is no need to chant Satnam separately. If one finds it difficult to chant Saarnaam, they should begin by chanting Satnam alone for a few minutes and then quickly transition to chanting Saarnaam.

In the evening, one should perform the Sandhya Aarti. The ideal time to perform this is during sunset. However, if circumstances require it to be done earlier or later, the benefits remain the same. In special situations, Sandhya Aarti can be performed anytime from one hour before sunset until midnight (12:00 AM). Similarly, Asur Nikandan Ramaini can also be performed from 12:00 PM to 12:00 AM under special circumstances, with the same benefits. However, it should not become a habit to perform it daily during this extended time frame. If you are traveling, you can perform all three Sandhyas and chant mantras during your journey. If you go for a morning walk and remember your daily practice, you can perform it while walking. Similarly, if you remember the three Sandhyas, you can perform them while walking. If you do not remember, you can recite Bhakti Bodh while walking in a park or a safe, secluded place where there is no danger of accidents. If you are at home, perform it while sitting. This is the prescribed method for daily rituals.

Special Note: Upon waking in the morning, you may perform all mantras and daily routines even without bathing. If you wish to bathe first, you can recite the daily routine (such as reading the verses) after bathing. Other mantras can be performed anytime, even without bathing or washing your face. At night, whenever you wake up from sleep, you can chant any mantra while lying down, sitting, or walking. If you are unwell, you can perform all three Sandhyas while lying down. Once recovered, you should perform them while sitting.

Workers and farmers usually do not bathe in the morning as they work in dirt and dust shortly afterward. They generally bathe in the evening. They should perform their devotional practices even without bathing, as it provides the same benefits. Kabir Ji has said:

Translation: What is the benefit of bathing if the filth of the mind does not go away? A fish always lives in water, but it does not lose its odor.

Bathing is essential for maintaining physical cleanliness. Therefore, bathe whenever it is feasible. Devotees must regularly chant the mantras. If, due to circumstances, the three Sandhya prayers cannot be performed, it is fine, but the chanting of mantras should never be abandoned. Chant as much as possible, and even more if you can. In this way, understand your Jeev Dharma (spiritual duty) and practice devotion to make your life blessed.

Pages 47 (1957) to 51 (1959) provide general knowledge, which has already been described in earlier chapters.

On Jeev Dharma Bodh Page 52 (1960), the characteristics of a Guru are described.

Explanation: This is a photocopy of the chapter "Jeev Dharma Bodh" from Kabir Sagar on page 52 (1960), where the glory of the Guru, the recognition of a complete Guru, and their characteristics are explained. Supreme God Kabir Ji has said that one should worship the Guru as equal to God. In other words, the Guru is even greater than God. For example, just as water is obtained from a handpump, in the same way, God is attained through the Guru. Thus, the Guru is worthy of service even before God. The characteristics of a complete Guru have been described as follows:

Characteristics of the Guru

Explanation: A complete saint is one who has thorough knowledge of all the Vedas and scriptures. Secondly, he personally worships only the one Almighty God with true devotion through mind, deeds, and speech, and encourages his followers to do the same. Thirdly, he treats all his followers equally. Fourthly, the devotional practices prescribed by him align with the methods described in the Vedas. A Guru who lacks these qualities cannot be called a complete Guru.

The Behavior of a Disciple Towards the Guru

Explanation: This is a photocopy of the chapter "Jeev Dharma Bodh" from Kabir Sagar on page 54 (1962). The verses make the conduct clear upon reading.

Pages 53 to 69 cover general knowledge already described in earlier chapters.

Pages 70 (1978) to 88 (1996):

These pages contain general knowledge already elaborated in earlier chapters. They include descriptions of various types of Hatha yoga practices undertaken by practitioners who abandon the methods prescribed in the scriptures. Such practices do not lead to salvation, although other powers may be obtained. While these powers bring fame in the world, they prevent salvation, leading to rebirth in lower forms of life.

On Page 88 (1996):

It is stated that one should practice Sahaj Samadhi (natural meditation) and attain salvation by receiving true spiritual mantras from a complete Guru.

Pages 89 to 90:

These pages contain general knowledge that has already been explained in previous chapters.

Pages 91 (1999) to 96 (2004):

These pages contain fabricated verses, with some being partially correct. They consist of general knowledge that has already been repeated several times in earlier chapters.

On Page 93 (2001), a verse states:

On Page 97 (2005), a verse states:

On Page 98 (2006), a verse states:

 

Pages 99 (2007) to 104 (2012):

These pages contain some previously mentioned knowledge, along with certain fabricated verses.

On Page 105 (2013):

There is some special knowledge, including the question:

Who killed Parashurama?

Meaning: The Brahmins have spread numerous falsehoods. They concealed the truth and promoted lies. For example, Parshuram was a Brahmin. At one point, a conflict arose between the Brahmins and Kshatriyas, and the Brahmins lost. Parshuram took revenge and killed millions of Kshatriyas. While this has been widely propagated, they did not disclose who killed Parshuram.

Parshuram was killed by Hanuman Ji’s grandfather, Chakravart, the king of Hanivar Dweep. Devotees endowed with spiritual power take birth as incarnations. After death, they return to heavenly realms. Alongside heaven, they reside in the Pitr Lok and can manifest on Earth in physical form as needed. For example, Sage Shukdev left his physical body and went to heaven but returned to narrate the Bhagavatam to King Parikshit in Dwapar Yuga. Similarly, Parshuram reappeared in Dwapar Yuga during the conflict with Bhishma, which ended through mediation.

Jeev Dharm Bodh, Page 106 (2014):

Meaning: Ravan's sister's name was Chandranakha, but she was renamed Shurpanakha. She wished to marry Lakshman, but he cut off her nose. In retaliation, Ravan committed a grave mistake. However, the Brahmins presented a one-sided narrative. They should have also highlighted Lakshman's foolishness. Furthermore, they depicted Ramchandra as Ram, the Creator of the universe, erasing the identity of the true Creator. All of this is the cunning manipulation of the Brahmins.

Pages 107 to 113: General, mixed, and fabricated knowledge.

Jeev Dharm Bodh, Page 114 (2022): Contains partial truths and falsehoods. Readers are encouraged to discern the authenticity themselves.

Meaning: On this page, there are attempts to depict Hanuman’s birth as originating from Kesari, a monkey. Such fabricated tales aim to distort understanding. It is clarified that Hanuman did have a tail, which was not constantly visible but appeared as needed. For example, a donkey’s reproductive organ remains hidden and emerges only during mating. Though this analogy may seem crude, it is accurate for explanation. Similarly, Hanuman could manifest or conceal his tail as required.

During the Ramayana, when Hanuman went to Lanka in search of Sita, he was captured and presented before Ravan. Ravan sat on a high throne, but Hanuman extended his tail to create a seat taller than Ravan's. Subsequently, Ravan ordered his tail to be wrapped with cloth and set ablaze. Hanuman extended his tail even further, wrapping it with more cloth, and used it to burn Lanka. Despite these narratives, Hanuman was not a monkey. Truthfully, beings like bears, monkeys, serpents, calves, and others represent human lineages.

Pages 115 to 124: Contain irrelevant and fabricated verses.

Pages 125 (2033) to 127 (2035): Summarized content:

Subservience and the State of the Soul

For example, it is said that Lord Krishna rejected the royal meal of King Duryodhan (prepared with every delicacy) and instead ate simple mustard greens at the house of his devotee Vidur, who was poor. Kabir Ji asserts that he, too, does not reside with the arrogant. All the Puranas, the four Vedas, the Kateb, Taurat, Injil, Zabur, and Quran endorse this idea.

Meaning: On Page 125, Kabir Ji emphasizes being subservient to the devotee.

Summary of Page 126:

Meaning: On this page, it is reiterated that devotees should live in humility, as demonstrated by Ramchandra and affirmed by the Vedas and the four scriptures.

Summary of Page 127:

Meaning: The story of a devotee named Bhilni is shared. Out of love, she tasted the berries first to ensure they weren’t sour before offering them to Ramchandra and Lakshman. While Ramchandra ate them, Lakshman discreetly discarded them. Those discarded berries grew into the Sanjeevani herb on Dronagiri Hill. During the war with Ravan, Lakshman was struck by an arrow and revived using the Sanjeevani herb. The account of Adam’s exile from Eden for disobeying God is also mentioned, underscoring the necessity of humility.

Pages 128 (2036) to 132 (2040): General knowledge.

Pages 133 (2041) to 135 (2043): Conversations between Nanak Ji and Kabir Ji.

Pages 136 (2044) to 148 (2056): Mostly fabricated and adulterated verses.

On Page 145 (2053):

The verse states eight lakh life forms, contradicting the concept of eighty-four lakh life forms.

On Page 146 (2054): Mentions an English newspaper, which is improbable as English was unknown at the time, let alone newspapers.

Insight: Reading the photocopies of Pages 146 and 147 makes it evident that Kabir Ji’s true teachings have been distorted. How can righteous individuals consider such fabrications to be true? As explained earlier, the adherents of paths initiated by Kaal have distorted scriptures, inspired by Kaal himself. Despite this, essential truths remain, later restored through Saint Garibdas Ji under Kabir Ji’s guidance. Kabir Ji’s teachings will eventually culminate in a unified scripture for all, leading the world to true devotion and enlightenment.

Kabir Sagar's Summary is now complete.

The simplified interpretation of this holy scripture, Kabir Sagar, has been completed in just two months by the grace of God. This benevolent and auspicious task has been accomplished through the immense blessings of Lord Kabir and the highly revered Swami Ramdevanand Ji Guru Maharaj. By dedicating numerous hours of day and night in service, each line was first read, then its meaning was analyzed. Truth and falsehood were evaluated, and with God as the witness, the true knowledge was written. It is impossible to read, comprehend, draw conclusions, and manually write the essence of Kabir Sagar within two months without God's grace. As Lord Kabir Himself proclaimed:

Satguru naal vadaaiyan, jin chahe tin de.

This profound work was accomplished solely by Kabir Ji’s grace, bestowing honor upon me, the humble servant (Rampal Das).

Translation: O human! If you have understood this nectar-like knowledge, do not delay. Take initiation immediately. Act with such urgency as a person runs with great speed during a crisis. Just as when a train is about to leave, and you are a hundred feet away, you run at full speed to catch it. This is what is meant by "running with feet over the head" to catch the train in time. Similarly, hasten to take initiation and then proceed with the same zeal in worship and spiritual practice. Otherwise, if the designated time of this human life passes, it will not return. You will regret it in your next birth, wandering as a dog in the streets, howling with your face turned upwards.