Kaya Panji

Summary of Kaya Panji

In Kabir Sagar, the 28th chapter, "Kaya Panji," is found on page 173. In this chapter, Supreme God Kabir Ji explains the knowledge of the lotuses within the body and the path the soul takes when journeying to Satlok. However, in this chapter, the original verses have been altered by Kaal-inspired Kabir Panthis, who replaced the authentic wisdom with erroneous verses due to their limited understanding.

For instance, on page 175, the first line incorrectly states:

Interpretation: The right nostril is described as associated with the moon (cool) and the left with the sun (hot). However, in reality, the right nostril corresponds to heat (Surya Dwar) and is also referred to as Pingala Nadi. The left nostril represents coolness (Chandra Dwar) and is called Ida Nadi, while the central channel is known as Sushumna Nadi. Such errors demonstrate a lack of accurate knowledge.

I possess an original, authentic Kabir Granth and, along with references from Saint Garib Das Ji’s scriptures, I present the true essence of this knowledge.

Authentic Knowledge:

Please refer to the verse: "Kar nainon deedar mahal mein pyara hai," as detailed on page 154 in the Anurag Sagar chapter summary on page 151 of this book.

Now, read the wisdom of Saint Garib Das Ji:

Brahm Bedi

The meaning of Brahm Bedi is a well-decorated seat for devotion to the Supreme Being, on which a canopy or moonlight is placed, and a clean and beautiful carpet or mattress is laid, similar to how the seat is prepared for the Sri Sadgranth Sahib during the reading of scriptures. The essence is to create a seat (Bedi) for the Supreme Being in the soul and place God on that throne or seat, praising and venerating Him.

Saint Garibdas Ji's verse:

O Lord! You are the ocean of all knowledge, the embodiment of wisdom. You are most radiant, meaning fully acknowledged. Everyone knows that You are the Supreme Being, the ultimate power. This knowledge about You is clear and evident—You are omnipotent. You are without defects, without any attachment or flaws. You are truly pure and untouched by worldly influences. The term "Niranjan" refers to being free from illusion, unaffected by the world. Even Kaal is referred to as Niranjan, but he is not truly Niranjan in the absolute sense; he is only Jyoti Niranjan. You, O Lord, are the true Brahm Gyani (one who possesses supreme knowledge). You are the only one who reveals the ultimate truth about the Supreme Being, and hence You alone possess Brahm knowledge. Others who claim this knowledge are false. O Lord! You are the greatest meditator, and no one else can meditate like You. You are the true benefactor, the one who brings genuine welfare. You destroy the suffering of Your devotees. (1)

Now, from verses 2 to 8, Sant Garibdas Ji describes the lotuses formed in the human body and also provides the mantras to activate these lotuses. However, the method for chanting these mantras and the permission to give the name lies only with me (Sant Rampal Das). If anyone tries to chant these mantras by simply reading them, they will not gain any benefit.

Saralarth (Simplified Meaning): In the human body, there is a spine, also known as the backbone, with its lower end near the anus. About one inch above the anus, along the spine inside the body, is the Mool Chakra (lotus), which is blood-red in color, resembling the color of blood. This lotus has four petals. Lord Ganesha resides in this lotus. O seeker! To unlock this lotus, i.e., to find the path, chant the mantra "Kiliyam" and give up all other superficial and meaningless chants. Trust our words and accept them. (2)

Saralarth: One inch above the Mool Chakra is the Swaad Chakra (lotus). Savitri and Lord Brahma reside in this lotus. To unlock this lotus, i.e., to find the path, chant the mantra "Om" (ॐ). This secret was revealed to me by the Supreme God Kabir Ji, who appeared in the form of the Satguru. (3)

Saralarth: The navel, visible above the stomach, has a Naabhi Chakra (lotus) situated right behind it along the spine. Goddess Lakshmi and Lord Vishnu reside in this lotus. To unlock and develop this lotus, one should chant the mantra "Hariyam." This secret mantra is known only to a rare devotee who is a true follower of the Satguru. (4)

Saralarth: The location of the Hriday Chakra (Heart Lotus) is as follows: It is situated at the midpoint of the chest, right behind the spine between the two breasts. The heart, as an organ, is separate. The term "Hriday" refers to the center or middle, as this lotus is located in the middle. Three chakras are below it, and three are above it, making it central, hence its name Hriday Kamal. Lord Mahadev (Shankar) and Goddess Sati (Parvati) reside in this lotus. To develop and unlock this chakra, the seeker should chant the mantra "Soham." This is part of the true knowledge of yoga, and engaging in this is a virtuous act. Immerse yourself in the color of this authentic knowledge. (5)

Saralarth (Simplified Meaning): At the back of the throat, near the spine, is the Kanth Kamal (throat lotus). In this lotus resides Avidya (ignorance), represented by Goddess Durga. Due to her influence, the soul loses its knowledge, meditation, and focus during devotion, and Durga corrupts the intellect. This lotus is the Leel Chakra, characterized by its 16 petals. Along with Durga, Kaal Niranjan (the negative force) also resides subtly in this lotus. Durga is the consort of Kaal Niranjan, who has vowed to remain hidden. Together, they disrupt the spiritual knowledge, focus, and the chanting of the name of God by devotees during their breathing practices. To develop and unlock this lotus, the mantra "Shriyam" is used. (6)

Saralarth: The Trikuti Kamal (Trikuti Lotus) is located behind the spot on the forehead between the eyebrows, where the tilak is applied. This lotus is situated behind the eyes and has two petals. One petal is white, and the other is black. The Supreme God, in the form of the Satguru, resides in this lotus. Chanting the Sarnam of the Satguru is taught here through Surati-Nirati (focused meditation). This is the secret knowledge imparted to the disciple. (7)

Saralarth: The Sahas Kamal Dal (Thousand-Petaled Lotus) is located at the crown of the head, slightly towards the back, where some practitioners keep a small tuft of hair (choti). Even when the hair is trimmed, a unique mark can often be seen at this spot. This lotus has a thousand petals, hence the name Sahas Kamal. Along with Kaal Niranjan, the formless power of the Supreme God is especially present in this lotus. Just as the equator experiences more intense sunlight, the energy here is more potent. The Supreme God, the true Lord of all, is boundless and independent. Kaal, on the other hand, is confined to the 21 universes. The True God is the master of all. (8)

Saralarth: Just as a fish swims upstream against the current, similarly, a devotee must ascend towards Satlok. To do this, one must understand Ila (the left nostril's breath), Pingula (the right nostril's breath), and Sushumna Nadi (the central channel). Seek this pathway, O seeker! Then, ascend the Aughat Ghat (inverted path), which leads upward. The paths of worldly practitioners lead only up to Trikuti. The path of saints, however, ascends beyond this point to the inverted path (Aughat Ghat). This pathway through the Sushumna opens by chanting Sarnam. (9)

Saralarth: Saint Garibdas Ji explains that the Supreme God appeared to him in the form of the Satguru and imparted the true knowledge. Garibdas Ji practiced this knowledge and found it to be authentic. He describes a form of jog (yoga or practice) and vijog (a specific spiritual practice) that even Lord Shankar meditated upon through deep focus. General yoga practices include Kumbhak (inhaling and holding the breath for some time) and Rechak (exhaling the breath). The practice of Vijog (special yoga), as taught by the Supreme God, involves reversing the flow of Dwadash Vayu (twelve types of air currents) in the body. Ordinary yogis know about five airs (Pan, Apan, Vyan, Dhananjaya, Pran Vayu). However, only advanced practitioners of Vijog understand the additional seven airs. This practice destroys all karmas, unlike ordinary practices. Because of this, even Kaal fears such a practitioner, as they are devotees of the Eternal Supreme God (Param Akshar Purush). (10)

Simplified Meaning: The Supreme Eternal God (Param Akshar Purush), also referred to as Purna Brahm, is completely liberated (nirbaan), meaning He is entirely independent. His throne (Singhhasan) resides in the upper spiritual realm called Sunna, which is an eternal seat (Amar Aasan), indestructible and everlasting. This Supreme God is deeply engrossed (ati lyaulin) in nurturing and sustaining the world. He is bedin, meaning He does not adhere to any specific religion; instead, He supports people of all religions. Sometimes, He descends to Earth for divine play (leela), and at other times, He observes the creation from His immortal realm.

The Supreme God dwells in a place beyond the reach of human vision, hence called Alakh Purush ("Alakh" means invisible or unseen). Saint Garibdas Ji declares that he is devoted and surrendered (kurbaan) to such an almighty (Kaadar) God. (11)

Simplified Meaning: The Supreme God is boundless (abandon) and free from all attachments (abandh). His state or position is beyond comprehension (abigat). Even the space as small as the nail of His finger can hold countless heavens (Koti Baikunth), signifying His immense spiritual power.

The Supreme God’s imperceptible energy is so vast and powerful that even a fragment of it can create innumerable heavens, such as the universes in the Eternal Realm (Satlok), all of which are blissful and peaceful. Compared to the heavens of Kaal Lok (the material realm), the heavens of Satlok are infinitely better.

The Supreme God is unfathomable (aparampaar), and His divine activities (leela) have no limits or boundaries. His vision (deedar darshan) reveals His extraordinary and unparalleled (ajab anoop) nature, incomparable to anything else.

Note: Saint Garibdas Ji integrates words from multiple languages in his verses to make divine knowledge accessible to all humans. For instance, the word "Deedar" (Urdu) means "Darshan" (Hindi), both referring to "vision" or "seeing." Similarly, "Ajab" (Urdu) and "Anoop" (Hindi) both mean "unique." (12)

Simplified Meaning: In Satlok (the Eternal Realm), divine flags (nishan) are waving, and an unbroken melody (akhand dhun) resonates perpetually. O seeker, upon hearing this melody, sing praises of the Soham mantra.

The Soham mantra is a divine name that is not found in any earthly scripture. It was revealed by Supreme God Kabir Himself, as He stated:

Even the Rigveda (Mandala 9, Sukt 95, Mantra 2) mentions that God manifests on Earth to inspire humans toward devotion and to reveal sacred names for spiritual practice. Without the Soham mantra, spiritual practice remains incomplete. By chanting Soham, a seeker can reach Satlok and attain liberation.

In Satlok, numerous other celestial sounds (Naad) are also resonating, which are profound (agadh) and rare (ag), belonging to the higher realm. Focus your mind on these divine sounds and do not get distracted by the allurements along the spiritual path. (13)

Simplified Meaning:
To reach that eternal abode, align your attention (surti, the process of focus) and observation (nirti, the process of introspection). For example, when you see an animal from afar, your surti (focus) assumes it is a cow, but upon closer inspection (nirti), you identify it as a bull. This interplay involves attention, observation, and decision-making by the mind.

Inside the human spinal column lies a crooked nerve (bankanaal), which runs from the base to the Trikuti (a spiritual center). Straightening the back reduces its curvature, clearing obstructions, much like how a kinked rubber pipe blocks fluid flow. When the pipe is straightened, the flow resumes. Similarly, the verse advises straightening this channel to allow the free flow of spiritual energy and chant the Satnam mantra.

Turn your surti (focus), nirti (observation), mind, and breath (pavan, or life force) away from worldly concerns and concentrate them on the mantra. This will allow the flowers of your devotion to bloom, eliminate the thorns (asool, i.e., miseries), and lead to a stable (asthir) life in Satlok, free from the cycle of birth and death. There, one can enjoy the nectar-like supreme bliss (ami maharas). (14)

Simplified Meaning: The seven lotuses described in the earlier verses (2 to 8) are metaphorically referred to as the "seven cities" (sapt puri). Searching for these cities implies transcending them. The spinal column (merudand) is termed the "Meru mountain," representing the sacred Sumeru mountain. In reality, these divine realms are visualized within the body's energy centers (chakras).

When the spiritual centers (lotuses) open, they appear as if perched on the spine, which is why it is called merudand ("Meru" as Sumeru mountain, and dand meaning stick). Just as television channels display distant broadcasts, the body's chakras function as channels. When one channel (chakra) is activated, its vision unfolds before the practitioner.

Verse 15 advises seekers to straighten the spine and use meditation to explore these internal channels. Chant the sacred mantras mentioned in earlier verses, focusing entirely on the divine name while curbing mental distractions (man mansa gah rakhiye).

By doing so, the soul (bhanvar, likened to a bee) will ascend to the celestial realm (Satlok) through the power of devotion. However, during this spiritual journey and ultimate departure, one must detach from the five elements and the 25 material manifestations they create (e.g., worldly attachments like family, wealth, and possessions). Only then can one reach the supreme, blissful realm. (15)

Simplified Meaning: By practicing true devotion within the human body, one can traverse celestial realms (gagan mandal). This opportunity (daav, or chance) is available only in the human form, not in other life forms.

O Hans (pure soul, virtuous seeker), follow the prescribed path of devotion. I shall guide you to the supreme abode (Satlok), where you will no longer return to this ocean of existence (bhau sagar). This refers to attaining complete liberation, as mentioned in Bhagavad Gita, Chapter 15, Verse 4, where reaching the Supreme God’s eternal abode ensures freedom from the cycle of rebirth. (16)

Simplified Meaning: By conquering lust (Kandarp jeet) and practicing celibacy, one becomes an udit yogi (enlightened yogi). A practitioner whose seminal energy rises upward and merges within the body achieves this status. This requires sitting in specific postures and practicing techniques like shat karma—six yogic practices including dhoti, neti, nauli, gajkarni, pranayam, and meditation (dhyana).

However, these physical practices are mere games (khel hai) compared to the path of devotion. Liberation is achieved through simple practices like chanting true mantras and performing the five prescribed duties (panch yagnas).

By this, the soul becomes fearless (anbhai maalni), and through focused attention (surti-nirati) and remembrance of true mantras, it unites with the Supreme God (haar guden, i.e., garlands of truth). This method ensures connection with the Almighty. (17)

Simplified Meaning: By transcending the chakras (spiritual lotuses) through chanting the Satnam mantra and clearing the obstructions in the path, the seeker ascends to Trikuti (a significant spiritual center). Beyond Trikuti lies the Brahmarandhra, located in the middle of Triveni (the tri-path point beyond Trikuti). This Brahmarandhra can only be opened through deep and intense chanting of Satnam.

The verse mentions that the intense repetition of the So’ham mantra, with fervor (tharpo, meaning vibration or intensity), can unlock the Brahmarandhra. The power of So’ham jaap resonates at the conjunction of Trikuti and Triveni, opening the gateway.

O Hans (pure devotee)! Once you cross this gateway, you can bathe in the sacred Maan Sarovar in Brahmalok. From there, the divine river Ganga flows into countless streams, reaching other realms. (18)

Simplified Meaning: While Kalindri can refer to the Yamuna River, here it signifies a metaphorical reference to the Supreme God Kabir. In this context, Kalindri symbolizes the greatness of God Kabir compared to Kaal Brahm (the ruler of 21 universes).

In the realm of Kaal, there is a single Indra (king of gods) who rules over 33 crore deities, making him a king of limited grandeur. Similarly, Brahm (Kaal) is the ruler of 21 universes but is relatively insignificant before the Supreme God Kabir. Thus, Saint Garibdas ji likens Kaal’s status to that of Indra in comparison to Kabir’s infinite majesty, calling Kabir Kalindri—a being before whom Kaal Brahm is no more significant than Indra.

Saint Garibdas ji declares his devotion to this Kadar (omnipotent) God Kabir, who is Abigat (beyond comprehension and not bound by the material world). His moorti (manifest form) is magnificent, and He is described as a beautiful being with large eyes (vishal lochan) and the beloved (mehboob) of all souls. He sits on a divine throne (singhasan) adorned with a white canopy (shwet chhatra), resembling the royal parasols once used by earthly kings. This is Saint Garibdas ji’s divine vision of God Kabir. (19)

Simplified Meaning: You can witness God within your heart. This means that when you sincerely worship and call upon God, He will reveal Himself within your heart lotus, as God resides in every spiritual center (kamal).

For instance, if water is placed in a vessel under a lit bulb inside a room, the bulb’s reflection is visible in the water. If the sun is shining outside, its reflection appears both inside and outside the vessel. Similarly, God’s presence is universal—visible in the heart’s lotus and beyond.

The verse advises devotees not to wander to external pilgrimage sites to seek God, as His vision can be attained through inner devotion and meditation. To attain God, you must surrender everything—your body, mind, and all worldly attachments. (20)

Simplified Meaning:
The Sat Purush (Eternal Supreme God) resides in the celestial realm known as Satlok, situated beyond the material sky (gagan mandal). He has existed since the beginning of time and is eternal. He is the true Yogi who descends to Earth to impart Tatvgyan (true spiritual knowledge). (21)

Simplified Meaning:
The Supreme God is an ocean of bliss (Sukhsagar), a treasure trove of happiness and virtues (Ratanagar). He is fearless (Nirbhay) and sings divine knowledge through His sacred speech (Nij Mukhbani) in the form of poems, hymns, Chaupai (quatrains), and couplets.

God’s form is subtle and beyond perception through physical eyes. His ethereal body is eternal (Ajoak—free from danger or destruction) and flawless (Nirmal—pure and incorruptible). (22)

Simplified Meaning: The Supreme God’s body radiates a sparkling light (Jhilmil noor). His luminosity (Jyoti) is as radiant as the brilliance of millions of lotuses (Koti Padm). For example, the lotus sign on Lord Krishna’s foot radiated the light of a 100-watt bulb, but God’s effulgence is comparable to the light of millions of such lotuses.

To witness Him, one must turn their vision inward (Ulta Nain) and focus on the vast, silent sky (Besunya), where God’s throne (Bistar) resides. His brilliance is unmatched, with the radiance of a single strand of His being exceeding that of countless suns and moons combined. (23)

Simplified Meaning: As clarified in Vaani 20, the light of a bulb reflects only in the vessel inside a room, while the sun’s reflection is visible both inside and outside. Similarly, the Supreme Being (Param Akshar Brahm) resides beyond the domains of Kaal in Akshar Purush’s realm, yet His presence pervades all creation.

He can also be perceived in the Trikuti Kamal (spiritual lotus at Trikuti). In the silent sky (Sunn Mandal), in Satlok, God’s dome-shaped palace has a white flag (Shwet Dhwaja) fluttering atop. Before this dome lies a field with a tall pillar on which a five-colored flag (Panchrang Jhanda) waves, symbolizing God’s supremacy. (24)

Vaani: Sunn mandal Satlok chaliye, nau dar mund bisunn hai.
Divya chismyo ek bimb dekhya, nij shravan suni dhuni hai. (25)

Simplified Meaning: Journey toward Satlok, situated in the silent expanse of the sky (Sunn Mandal). To do so, close the nine external gates of the body (Nau Dar—the nine bodily openings) and perceive God’s luminous form with divine eyes (Divya Chismyo).

One sees a radiant face (Bimb) and hears the eternal sound (Dhuni) of Satlok through their spiritual ears (Nij Shravan).

(The nine external gates refer to the two nostrils, two eyes, two ears, mouth, anus, and urinary tract. The tenth gate, the Sushumna, lies between the left nostril (Ida) and the right nostril (Pingla) and serves as the gateway to higher spiritual realms.) (25)

Simplified Meaning: The devotees (hans), who are pure and free from worldly flaws, dwell in the lotus-like feet of that Supreme God or in His divine realm (Satlok). That God is superior and worthy of great praise (bahurangi bariyaam).

His form is subtle (sookshma moorti), and His appearance is described as shyam surti, symbolizing a soft radiance akin to the dim light of the evening sun. This indicates that when the Supreme God descends to the Earth, His brilliance appears subdued. He is immovable (achal), eternal (abhangi), and indestructible (avinashi). (26)

Simplified Meaning: A devotee is instructed to block the nine external gates of the body (nau sur: two nostrils, two eyes, two ears, mouth, anus, and urinary tract) and focus on the tenth gate (sushumna). This tenth gate leads to liberation (mukhmool). It marks the beginning of a challenging ascent toward Satlok.

O Sajni (soul), understand that in Satlok, there is no gardener (mali) to plant trees, nor a well (kup) for irrigation, as everything happens by the grace of God. The Supreme God is bin beli ka phool, meaning He is self-existent and not born from any lineage. (27)

Simplified Meaning: By meditating on the Name (Satnam), one’s breathing (swaans—exhale, uswaans—inhale) becomes subtle, and the coiled serpent-like energy channel (naag phuni, located near the navel) loosens. This paves the way for spiritual ascent.

One must integrate their mind (man), awareness (surti), concentration (nirti), and breath (pavan) into a focused spiritual practice, likened to constructing a raft (beda) to cross the ocean of existence. This practice leads the soul toward Satlok, situated beyond the celestial realm (gagan mandal).

The process emphasizes focused meditation where the mind and breath are synchronized in recitation. Mere mechanical practices, like rotating a rosary (mala), without focused intent, do not yield results. Kabir Ji emphasized:

Kabir, mala to kar mein phire, jeebh phire mukh maheen.
Manva to dasho disha phire, yeh to sumiran naheen.

Meaning: "If the rosary is in hand and the tongue recites, but the mind roams in all directions, then this is not true remembrance." (28)

Simplified Meaning: O hans (devotee), understand both jog (general practices) and vijog (special practices of separation) attentively. Perfect the mansion of the Word (shabd mahal), which means mastering the sacred mantra through dedicated practice. This requires turning the mind away from worldly distractions and fixing it on the Name.

This is the essence of the Guru's teachings and supreme knowledge (vigyan bani): "Die while living." This implies detaching oneself from worldly desires and attachments.

To "die while living" is to prepare oneself as though death is imminent, surrendering all grand plans and desires. A practitioner adopts the mindset of detachment while fulfilling worldly responsibilities minimally, focusing on devotion.

Saint Garibdas Ji also emphasized this principle: to attain liberation, a devotee must adopt a state of spiritual renunciation while alive. (29)

Dear readers, this is the ultimate summary of the Kaya Panji chapter. It advises focusing on authentic texts and disregarding later adulterations found in certain versions of Kabir Sagar (pages 173–179).

Thus concludes the essence of the chapter "Kaya Panji" from Kabir Sagar.