Swasamved Bodh

Summary of "Swasamved Bodh"

The 32nd chapter of Kabir Sagar, titled "Swasamved Bodh," is on page 77. As mentioned earlier, some followers of the 12 Kabir sects, influenced by Kaal, have altered Kabir's teachings by adding, removing, or modifying words in the Kabir Sagar. This chapter has undergone similar changes. The knowledge in this chapter is primarily described in the "Anurag Sagar," with some aspects of Kabir's divine play being explained in "Kabir Charitra Bodh." Some parts of this chapter discuss the concept that in the Kaliyug, the entire creation will engage in worship, and the environment will be similar to that of the Sat Yug. This is partially written in the previous chapters of the "Anurag Sagar" and Kabir Bani, and here I will explain its meaning.

Summary of pages 77-86 in "Swasamved Bodh":

These pages describe the different types bodies and their number. It explains the elements and their nature.

The five bodies are as follows:

1. Gross Body (Sthool Sharir)
2. Subtle Body (Ling Sharir)
3. Causal Body (Karan Sharir)
4. Great Causal Body (Mahakaran Sharir)
5. Liberation Body (Kaivalya Sharir)

The soul is clothed in these beautiful bodies (garments).

Summary of pages 86-90 in "Swasmaved Bodh":

These pages describe the first initiation mantra.

"Real Knowledge of the Five Names": 1, 2, 3, 4, 5

These five names are part of the Gayatri mantra, which Lord Kabir used to give as the first initiation. These mantras were given to Chudamani Ji, and Lord Kabir instructed that they be passed on in initiation. These mantras represent the five deities residing in the lotus centers of the body:

• Ganesh Dev is in the root (Mul) lotus, his mantra is ___
• In the Adhishthan (Svad) lotus, there is Savitri and Brahma, their mantra is ___
• In the Nabhhi (navel) lotus, there is Lakshmi and Vishnu, their mantra is ___
• In the Hriday (heart) lotus, there is Parvati and Shiva, their mantra is ___
• In the Kanth (throat) lotus, there is Devi Durga, their mantra is ___

These five names are the ones given by Lord Kabir in the first initiation. The same mantras are referenced by Guru Nanak Dev Ji in his Amritwani. In a book by Guru Amar Das Ji, the story of "Teiye Taap" explains that later these mantras were misunderstood as worship of deities and were discarded. The same issue was later raised by the fifth sect of the Kabir Panth (the one under the influence of Kaal), who replaced the real five names with the fake ones like Adinam, Azarnam, Amarnam, Pataale sapt sindhu naam, mentioned in the chapter "Sumaran Bodh" on page 22.

Lord Kabir had stated that during the second phase of Kaliyug, when worship flourishes, the first mantra will consist of seven names, and through the use of the "Satnam" and "Sarnam," all seekers will be liberated. When the thirteenth Kabir Panth arrives, all the mantras will be revealed to the initiates. Up until now, the original knowledge and the true essence (Sar Shabd) were kept hidden. This is mentioned in Kabir Bani on page 137 and in "Jeev Dharma Bodh" on page 1937.

(This verse is written on the page 1937 of Jeev Dharm Bodh.)
In the Kabir Bani chapter, on page 137 (983):

"It is clear from the above divine words that the root knowledge, i.e., the knowledge of the essence (tattv-gyan) and the essential word (saar-shabd), was to be kept hidden. On the same page 137 (983) of Kabir Bani, it is also written:"

Meaning: The twelfth path belongs to Saint Garibdas Ji. This is evident from the Kabir Sagar, specifically from page 1870 of the Kabir Charitra Bodh. Saint Garibdas Ji was born in the Vikram Samvat 1774 (1717 CE) in the village of Chhudani. Later, his path was established. In 1988, my spiritual birth took place in the twelfth path of Saint Garibdas Ji, meaning I, Rampal Das, received initiation on February 17, 1988, from Swami Ramdevanand Ji, a follower of Garibdas (Garibdas Pathi). Until then, the root knowledge, i.e., the knowledge of essence (tattv-gyan) and the essential word (saar-shabd), had to be kept hidden. This proves that neither Saint Dharmdas Ji's followers nor the followers of the earlier generations had access to the essence knowledge or the essential word. This condition is true for all Kabir Panthis. Now, with the establishment of the new thirteenth path, the naam (sacred names) and the knowledge of essence will be made public. Seven names will be given. The evidence for these seven names and five names can be found in the Kabir Sagar on page 85 and page 86 of the Gyaan Sthiti Bodh.

On Page 85

On Page 86

On Anurag Sagar Page 72

Paanch shabd kahi dal fera. Purush naam leenho tihi bera.

In the above divine words, there is a reference to the five and seven names, which are explicitly written on page 86 of the Swasmabed Bodh as 'रं=रम्' and 'रौं=रौम्'. These are symbolic.

What is the benefit of names?

Page 87 of Swasamved Bodh discusses the benefits of chanting the Soham mantra:

Meaning: By chanting the Soham mantra under the guidance of a complete saint, immense and boundless devotion is accumulated.

Page 89 of Swasamved Bodh further elaborates:

Meaning: Chanting the Hariyam mantra leads to the accumulation of immense wealth (both material and spiritual).

It is also clarified that the foundational knowledge was not fully revealed earlier. The partial knowledge provided before is now being explained in detail with the Saar Naam and essential wisdom.

On Page 91 of Swasamved Bodh:

Pages 92 to 107 contain incomplete knowledge of creation. For complete knowledge of creation, refer to pages 603 to 670 of the same book, Kabir Sagar Ka Saralarth.

Pages 105-106 discuss the nature of beings and how they obtain the human body based on their previous lives' inclinations.

In Swasamved Bodh, Pages 108 and 110:

It explains the web of Kaal and how he uses the three deities (Brahma, Vishnu, and Shiv) to manage his creation. This has already been described in earlier chapters.

On Page 111 of Swasamved Bodh:

Discussions with souls on Taptshila (heated stone)

In reality, God Kabir Himself, in the forms of Gyani, Jogjeet, and Sahajdas, narrated these teachings. He is the Supreme Being. If He repeatedly stated, "I am the Supreme," it might have been difficult for Dharmdas to believe. Hence, He presented the truth in a manner suitable to Dharmdas's understanding and capability, gradually leading him to the ultimate knowledge.

Summary of the Above Verses:

When Supreme God Kabir descended in the first phase of Kalyug in a transformed form to impart the Sukshm Ved (subtle knowledge) to souls, Kaal Niranjan first opposed Him. Kaal declared that he would not allow even a single soul to be liberated. Out of fear of God’s power, Kaal fled to Kurma (Turtle Incarnation of Vishnu), seeking refuge. Supreme God Kabir, in the form of Jogjeet, also appeared there. Kurma intervened to mediate and save the situation. Eventually, both arrived at Kaal’s personal island (Jhanjhri Deep).

Kaal Niranjan, through flattery, extracted a promise from Supreme God Kabir. He requested that in the first three ages (Satyug, Tretayug, Dwaparyug), only a few souls would be taken back to Satlok, but in Kalyug, Kabir could take as many as He wanted. Supreme God Kabir accepted this request. Immediately afterward, Kaal revealed his cunning plans, stating:

• In Kalyug, I will send my messengers (propagators) to spread ignorance.
• I will promote idol worship, pilgrimages, fasting, and the worship of gods, goddesses, ancestors, spirits, and rituals full of deceit.
• I will strengthen the belief in sorcery, charms, and hypocritical practices.
• When you or your saintly propagators arrive, no soul will accept your teachings. Instead, they will argue against your wisdom in support of my deceptions.
• You will establish one Kabir Panth, but I will create twelve (Dwadash) sects under the name of Kabir, as well as numerous other sects.
• These sects will sing praises of Satlok but will remain trapped in my web.
• They will chant the names I dictate, ensuring they remain confined to my domain.

Kaal also made promises in earlier ages, such as building the bridge over the sea in Tretayug (Ram Setu) and safeguarding the Jagannath Temple in Dwaparyug.

When Kaal declared that he would create numerous sects under Kabir’s name and that no one would listen to the true teachings, Supreme God Kabir responded:

• "When 5,505 years of Kalyug pass, I will send my representative. He will inspire all beings to engage in my true devotion.
• My teachings will reach every home, and souls will become virtuous and take initiation to attain salvation.
• The world will witness a transformation akin to Satyug. A sense of universal brotherhood will prevail.
• There will be no thieves, robbers, alcoholics, tobacco users, or meat-eaters.
• Instead of accumulating material wealth, people will compete to accumulate spiritual wealth—the wealth of God."

Note: Some verses in Kabir Sagar are not in chronological order. For accurate knowledge, refer to the summary of the chapter “Gyan Sagar” in Anurag Sagar, pages 60–67, and pages 82–88 of its concise explanation.

Summary of the Above Knowledge from Swassamved Bodh and Smassamved Bodh:

1. Knowledge of Manifestation Across Four Ages (Pages 122–136):
   The descriptions of God Kabir’s appearances in the four ages are partially incorrect. For accurate information, refer to pages 473–573 of this book, specifically the summary in the chapter Kabir Charitra Bodh.

2. Kabir Ji’s Pastimes (Pages 137–145):
   The depictions of the divine pastimes of Supreme God Kabir are incomplete and partially incorrect. Refer to Kabir Charitra Bodh (pages 473–573) for the true accounts.

3. Prohibition of Pilgrimages and Vows (Pages 146–151):
   These pages discuss the prohibition of pilgrimages and fasting, highlighting their temporary benefits and ultimate futility, which have already been addressed in earlier chapters.

4. Description of Dharamdas’s Lineage (Pages 152–153):
   The lineage of Dharamdas is mentioned, but the information is largely inaccurate. For the correct understanding, refer to pages 138–152 of Kabir Sagar ka Saralarth, specifically the summary of Anurag Sagar.

5. Reference to the 13th Generation as Muktamani (Page 153):

   • It is stated that in the 13th generation, Muktamani will appear, and the teachings of Kabir Dharma will spread widely:

     "Jab terhi peedhi chali aavai, Muktamani tabahi prakataavai.
     Dharam Kabir hoye prachara, Jahan tahan Satguru suyash uchara."

     However, this is incorrect. The truth is that when the 13th incarnation (not lineage) of God Kabir appears, His knowledge and glory will spread globally.

6. Discussion of Dharamdas’s 42 Generations:

   • On page 152, the names of Dharamdas’s 42 generations are mentioned. The 13th name listed is Uday (Udit), not Muktamani. However, the 42nd generation’s name is mentioned as Muktamani. This inconsistency shows that the claim of Muktamani being in the 13th generation (as stated on page 153) is incorrect.

7. Other Notable Mentions:

   • Pages 154: Contains general knowledge.
   • Page 155: Lists the names of 12 sects (panths).
   • Pages 156–157: General knowledge is provided.
   • Pages 158–159: Discusses the incident of Guru Nanak Dev Ji seeking refuge under God Kabir.

Sri Nanak Dev Ji’s Encounter with the Supreme God

(Smasamved Bodh, Pages 158–159)

These pages describe the incident where Sri Nanak Dev Ji sought refuge and came under the guidance of the Supreme God.

Brief Introduction of Guru Nanak Ji

Respected Guru Nanak Dev Ji, a witness to Lord Kabir (Dhānak) the Weaver:

Guru Nanak Dev Ji was born on Kartik Shukla Purnima, Vikram Samvat 1526 (1469 AD), in a Hindu family to Shri Kalu Ram Mehta (a Khatri) and Mata Tripta Devi in the village of Talwandi, Lahore district (now in Pakistan). He was educated in Persian, Punjabi, and Sanskrit and studied the Bhagavad Gita under Shri Brijlal Pandey. Guru Nanak Ji had two sons: Shri Chand and Lakhmi Chand.

Guru Nanak Ji worked in the Modikhana (storehouse) of the Nawab of Sultanpur Lodhi with the help of his brother-in-law, Shri Jai Ram Ji, where he resided with his sister, Nanaki. A devout soul, Guru Nanak Ji had deep love for God. In past incarnations, he had performed pious devotion to Brahm (Kaal). In Satya Yuga, Guru Nanak Ji was King Ambrish, a devotee of Vishnu. In Treta Yuga, his soul became King Janak Videhi, the father of Sita Ji. He served as the guru to Rishi Shukdev, enabling him to attain the heavenly abode upon Vishnu’s guidance. In Kaliyuga, the soul of King Janak was reborn into a Hindu family as Guru Nanak Ji.

The Spiritual Discussion Between Guru Nanak Ji and Lord Kabir Ji

Guru Nanak Dev Ji used to bathe every morning in the river Bein near Sultanpur and spend hours meditating on God.

One day, a living fakir (Kabir Ji in disguise) met him at the Bein River. The fakir addressed Guru Nanak Ji and said, "You appear to be a great devotee of the Lord. Please guide me on the path of devotion. I have wandered much but have not resolved my doubts."

Guru Nanak Ji asked, "Where have you come from? What is your name? Do you have a Guru?"

The fakir, revealing himself as Kabir Ji in disguise, said, "My name is Kabir. I come from Banaras (Kashi) and work as a weaver. I have taken initiation from Pandit Ramanand Swami."

Recognizing Kabir Ji’s deep quest for knowledge, Guru Nanak Ji began to share his spiritual insights:
He said, "O living one! The Bhagavad Gita states that chanting the 'Om' mantra leads to salvation. Satgun Vishnu Ji (who incarnated as Shri Krishna) is the Supreme God. Salvation and heaven are attainable through devotion to this 'Om' mantra under the guidance of a Guru. Without a Guru, liberation is impossible."

In response, the fakir (Kabir Ji) asked, "Whom should I accept as my Guru? I have yet to find a perfect Guru who can dispel my doubts and focus my mind on true devotion. Although I have taken initiation from Swami Ramanand Ji, my doubts remain unresolved."

Here, Kabir Ji, while concealing His true identity, posed as an ordinary seeker to guide Guru Nanak Ji subtly and enlighten him about true devotion.

Guru Nanak Ji replied, "Make me your Guru, and your salvation is assured."

The fakir said, "I accept you as my Guru. However, I have a few questions that I seek answers to." Guru Nanak Ji encouraged him to ask.

In the guise of a living saint, Kabir Parmeshwar addressed Guru Nanak Ji, saying:

"O Guru Nanak Ji! You have explained that the Lords of the three realms—Brahma (Rajo guna), Vishnu (Sattva guna), and Shiva (Tamo guna)—operate the creation, sustenance, and destruction of this material world governed by Trigun Maya. You believe that Shri Krishna, who manifested as Vishnu, is the Supreme God, immortal, and the sustainer of all realms, without any superior above Him. He is worshipped by all and is the creator of the universe. You also hold that He is without parents, unborn, and the giver of the knowledge in the Gita. (This belief is derived from what you heard from Shri Brijlal Pandey, who taught you the Gita.)

However, in Gita Chapter 2 Verse 12 and Chapter 4 Verse 5, the speaker of the Gita states: 'O Arjuna! Both you and I have had many births. I remember them all, but you do not.' This implies that even the speaker of the Gita is perishable and not the eternal being.

Furthermore, in Gita Chapter 7 Verse 15, the speaker of the Gita declares that those who limit their devotion to the three Gunas (Brahma, Vishnu, and Shiva) for temporary benefits, considering them supreme, are fools with demonic natures. They are sinful, wicked, and fail to worship the speaker himself. This shows that the worship of Vishnu (Sattva guna) and others is not the ultimate path to salvation.

In Gita Chapter 7 Verse 18, the speaker admits that even his worship ('gati') is inferior ('anuttamam'). Hence, in Gita Chapter 15 Verse 4 and Chapter 18 Verse 62, he advises Arjuna to seek refuge in the Supreme God, whose mercy alone can grant eternal peace and lead to the eternal abode (Satlok). Upon reaching this abode, the cycle of birth and death ceases forever, and the devotee attains ultimate liberation.

The speaker of the Gita also states that he does not know about that Supreme God. Instead, he directs one to approach a Tatvdarshi Saint (Knower of the Truth) to learn the correct method of worship, as per Gita Chapter 4 Verse 34.

Then Kabir Parmeshwar asked Guru Nanak Ji, 'Have you found such a Tatvdarshi Saint who can guide you to the worship of the Supreme God?' Guru Nanak Ji replied, 'No, I have not.'

Kabir Ji revealed, 'The worship you are practicing does not lead to complete salvation. I am that Tatvdarshi Saint who possesses the complete knowledge of the Supreme God. I reside in Banaras (Kashi) and work as a weaver (Dhānak). The speaker of the Gita, who acknowledges his mortality, also mentions that when even heaven and Brahmalok (the great heaven) perish, what will become of the devotees?

As you mentioned, chanting 'Om' as described in the Gita grants one access to heaven. But how long can the devotees stay in heaven?'

Guru Nanak Ji replied, 'The time a devotee can enjoy the pleasures of heaven depends on the merits accumulated through their devotion and charity. Once their merits are exhausted, they must return to the mortal realm.'"

In the guise of a living saint, Kabir Parmeshwar asked:

"What happens after that?"

Guru Nanak Ji's response:

"After the time in heaven is over, one must return to this mortal world. Based on one's deeds, other life forms and births have to be experienced as well."

Question by Kabir Sahib in living form:

"Can the cycle of birth and death ever end?"

Guru Nanak Ji's response:

"No, the Gita states that Arjuna and I have had many births, and we will have many more in the future. This implies that the cycle of birth and death will continue (Gita Chapter 2, Verse 12 and Chapter 4, Verse 5). Performing more virtuous deeds can increase one's stay in heaven."

Kabir Sahib’s next question:

"In Gita Chapter 8, Verse 16, it is written that from Brahmlok to all other realms, everything is perishable. When the entire creation, including Earth, Vishnu, Vishnulok, and Swarglok, is destroyed, where will you go? At that time, there will be no heavens or gods. Therefore, the Gita's giver of knowledge advises finding a Tatvdarshi Saint. Follow the method of worship for the Supreme God that this Saint reveals. Seek that Supreme Abode (Satlok), where, upon reaching, one is freed from the cycle of birth and death forever. That is the eternal place of liberation, where the soul never returns to this world. This Supreme God is the source of all creation, including all the universes. Even I, the Gita's giver of knowledge, am in the refuge of that Supreme God (Gita Chapter 4, Verse 34 and Chapter 15, Verse 4). In Gita Chapter 18, Verse 62, Arjuna is advised to surrender entirely to that Supreme God, whose grace alone grants ultimate peace and entry into Satlok (Sachkhand). The mantra to attain that Supreme God is ‘Om Tat Sat’ (Gita Chapter 17, Verse 23)."

Guru Nanak Ji's response:

"I do not have knowledge of this Supreme God."

Kabir Sahib, as the living saint, explained:

"This is all the deception of Kaal (Brahm).

In Gita Chapter 11, Verse 32, the giver of the Gita, Brahm, identifies himself as Kaal, the devourer of all beings. He is also referred to as Nirankar (formless). The mantra 'Om' mentioned in the Gita is the mantra of Kaal.

In Gita Chapter 11, Verse 21, Arjuna observes that even the sages and gods, who remember and worship Kaal according to the Vedas, are being consumed by him. All beings unknowingly enter the mouth of Kaal through their practices of devotion.

You (Nanak Ji) have been worshiping this Kaal (Brahm) for countless ages. Sixty thousand births of yours have already been spent as sages and great devotees, yet you remain trapped in the cycle of birth and death within Kaal's domain.

I narrated the entire structure of creation and explained the roles of Brahma (Rajo guna), Vishnu (Sattva guna), and Shiva (Tamo guna). In the Devi Mahapuran (Third Skandh, Page 123, published by Gita Press, Gorakhpur), Vishnu himself admits, 'I (Vishnu), Brahma, and Shiva are perishable, not eternal. We are born and we die. You (Durga/Astadurga) are our mother.' Durga further reveals that Brahm (Jyoti Niranjan) is their father. Shiva acknowledges, 'I, who perform acts under Tamo guna, am also your son, as are Brahma and Vishnu.'

Kabir Parmeshwar explained:

"O Nanak Ji! You regard these entities as eternal, unborn, and without parents. This misunderstanding is not your fault; it stems from the ignorance of the spiritual leaders of both Hinduism and Islam. These leaders have failed to comprehend their sacred scriptures and have instead propagated their assumptions and folklore, leading to misguided practices devoid of scriptural basis.

However, both religions' holy texts point toward one Supreme God—me.

Even the Quran Sharif (Surah Furqan 25:52-59) describes me, Kabir."

Shri Nanak Ji said:

"No one has ever told me this before. Therefore, my mind is unable to accept it."

Seeing Shri Nanak Ji's reluctance, Jinda Fakir (Kabir Sahib) left. Those present asked Shri Nanak Ji, "Who was this devotee who addressed you as Guru?"

Shri Nanak Ji replied:

"He resides in Kashi, belongs to a low caste, and is a weaver (Dhanak) named Kabir. He was speaking nonsensical things, claiming that Krishna Ji is under the cycle of Kaal and even saying that my worship is incorrect. When I began to explain, he gave up and left."

(From this conversation, Sikhs assumed that Shri Nanak Ji regarded Kabir Sahib as his Guru.)

After this first discourse with Kabir Parmeshwar, Shri Nanak Ji realized that his knowledge was incomplete, and that the knowledge of the Gita differed from what he had been taught. From then on, he began to pray earnestly every day for that Saint to return, resolving not to argue with him but to seek answers to some questions.

Kabir Sahib, being omniscient, the foundation of all souls, and the true Father of all, is always searching for His beloved souls. Some time later, in the guise of a Jinda Fakir, Kabir Sahib once again approached Shri Nanak Ji on the banks of the Bei River. Shri Nanak Ji was preparing to bathe and had taken off his clothes. At that moment, Jinda Fakir (Kabir Sahib) was visible only to Shri Nanak Ji and no one else.

Kabir Sahib began speaking to Shri Nanak Ji, saying:

"Believe me when I tell you there is one Supreme God and His eternal realm, Satlok. Worship of Him alone can free the soul from the cycle of birth and death forever. Only I know the method to attain that place and that Supreme God; no one else does. Even the Gita (Chapter 18, Verse 62 and Chapter 15, Verse 4) mentions this Supreme God and His eternal abode.

The Supreme God is hidden, and it is only through surrendering to Him that one can, by His grace, attain the eternal, imperishable (Satlok) abode. Even the giver of the Gita's knowledge admits that he, too, is in the refuge of that Supreme Eternal God (Adipurush Narayan)."

Shri Nanak Ji replied:

"I wish to test you. I will hide in this river, and you must find me. If you succeed, I will believe in your words."

Saying this, Shri Nanak Ji dove into the Bei River and took the form of a fish. Jinda Fakir (Kabir Sahib) caught the fish and carried it about three kilometers upstream, to where the water flowed from. There, He transformed the fish back into Shri Nanak Ji.

(Reference: Shri Guru Granth Sahib, Siri Rag, Mahalla 1, Ghar 4, Page 25)

Shri Nanak Ji said:

"I had transformed into a fish; how did you find me? O Lord! You are truly the knower of even the subtlest of things within the river. Even the fisherman (Jali) casting his net did not detect me, nor did the diver (Meu) searching for me realize my presence. Since I parted from Satlok, your eternal realm, I have endured one suffering after another. Whenever pain comes, I remember you, and you alone relieve me of my troubles."

(This conversation later took place when Shri Nanak Ji had darshan of the Lord in Kashi.)

Shri Nanak Ji then said, "Now, I am ready to listen to your complete discourse."

Kabir Parmeshwar recounted the creation of the universe once again and said:

"I am the Supreme God, and my eternal abode is Satlok (Sachkhand). You are my soul. Kaal (Brahm) misleads all souls with deceptive knowledge and inflicts countless sufferings upon beings in various forms. I will give you the true mantra of worship (Satnam), which is not mentioned in any scripture because Kaal has kept it hidden."

Shri Nanak Ji replied:

"I will only believe your words to be true if I can see the Akal Purush and Satlok with my own eyes."

Kabir Sahib then took Shri Nanak Ji's virtuous soul to Satlok (Sachkhand). There, Shri Nanak Ji saw an infinite, radiant human-like divine figure seated on a throne. Kabir Sahib, in the form of Jinda Mahatma, was seen waving a fan (chamar) over this divine figure.

Shri Nanak Ji thought to himself, "The Akal Murti (eternal Lord) must be this divine being seated on the throne, while Kabir here seems to be a servant of this place." At that moment, Kabir Sahib, in His Jinda form, sat on the throne. The radiant divine figure stood up and began waving the fan over the Jinda form seated on the throne. Then, the radiant figure merged into the Jinda form, leaving only Kabir Parmeshwar seated alone on the throne, with the fan continuing to wave on its own.

Seeing this, Shri Nanak Ji exclaimed, "Vaheguru! The attainment of the True Name (Satnam) leads to You."

This entire process took three days. Kabir Sahib then sent Shri Nanak Ji's soul back into his body, and on the third day, Shri Nanak Ji regained consciousness.

Meanwhile, Shri Jayaram Ji (Shri Nanak Ji's brother-in-law), assuming that Shri Nanak Ji had drowned in the river, organized a search with divers and nets. Despite extensive efforts, they were unsuccessful and concluded that Shri Nanak Ji must have been swept away by the strong currents and buried under the silt.

On the third day, when Shri Nanak Ji was spotted early in the morning by the riverbank, a crowd gathered in amazement. His sister Nanki Ji and brother-in-law Shri Jayaram Ji rushed to him, overjoyed, and brought him home.

Afterward, Shri Nanak Ji returned to his job at the Modi Khana (provisions store). He opened the store and announced, "Take whatever you need." He distributed the entire treasury and then sat by the cremation ground.

When the Nawab heard that Shri Nanak Ji had emptied the treasury and was sitting at the cremation ground, he ordered an audit in the presence of Shri Jayaram Ji. Astonishingly, 760 rupees were found in excess. The Nawab apologized and said, "Shri Nanak Ji, please accept these 760 rupees from the government, and return to your job."

Shri Nanak Ji replied, "Now I will serve the True Sovereign and fulfill my life according to the commands of that Supreme God who met me at the Bei River."

The Nawab asked, "Where does that Supreme God reside, and when did He command you?"

Shri Nanak Ji replied:

"He resides in Sachkhand (Satlok). He personally came to the Bei River and took me to Sachkhand. That Supreme God has also taken a human form on this Earth. I will search for Him and attain salvation for my soul."

After this, Shri Nanak Ji left his home to embark on a journey across the Earth to search for the Supreme God.

While chanting Satnam and Waheguru, Shri Nanak Ji reached Banaras (Kashi). This is why the devotees of the sacred Sikh community now say "Satnam Shri Waheguru" in reverence. However, they do not know what Satnam is or who Waheguru is. In fact, Satnam (the True Name) is mentioned in the Guru Granth Sahib, but it refers to a different mantra.

As Kabir Sahib had said, "I reside in Kashi (Banaras) and work as a weaver (Dhanak). My Guru, who is well-known in Kashi, is the great scholar Pandit Ramanand Ji." Taking this as a lead, Shri Nanak Ji, disenchanted with worldly affairs, began his first journey (Udasi) towards Banaras (Kashi).
(For evidence, refer to "Jeevan Das Guru Sahib" by Sodh Teja Singh Ji, published by Chatar Singh and Jeevan Singh, page 50.)

Kabir Parmeshwar Ji used to visit the ashram of his revered Guru, Swami Ramanand Ji, daily. The day before Shri Nanak Ji was to arrive in Kashi, Kabir Sahib informed his Guru:
"Swami Ji, tomorrow I will not be able to come to the ashram as I have a lot of weaving work. I will spend the entire day completing it and will visit you the day after."

When Shri Nanak Ji arrived in Kashi (Banaras), he asked about Maharaj Ramanand Ji. Everyone said, "He is a great sage, complete in all knowledge, and his ashram is near Panchganga Ghat." Shri Nanak Ji engaged in a conversation with Swami Ramanand Ji and began describing Sachkhand.

Swami Ramanand Ji said, "I have not come across this in any scripture before. However, now I have seen it with my own eyes because that same Supreme God has come in the form of Kabir. For the sake of maintaining propriety, He calls me His Guru, but for me, He is my most beloved Lord. If you want a complete explanation, you must meet Kabir, who is my disciple in appearance but, in reality, my true Guru. He alone can resolve your doubts."

Shri Nanak Ji asked, "Where is Kabir Sahib (the manifestation of the Supreme God)? Please take me to Him immediately."

Swami Ramanand Ji sent a servant with Shri Nanak Ji to guide him to Kabir Sahib's hut. As they walked, the servant also spoke about Sachkhand and the creation of the universe, recounting what he had learned from Kabir Sahib. Shri Nanak Ji was astonished and thought, "Even Kabir Sahib's servant knows more than I do."

This is why, in Guru Granth Sahib, on page 721, in his Amritvani Mahla 1, Shri Nanak Ji expressed:

The meaning of the verse is:
"O Kabir Parmeshwar Ji, I, Nanak, declare that I have been liberated. I consider myself merely the dust of the feet of Your servants."

In Guru Granth Sahib, page 731, it is stated:

When Shri Nanak Ji saw that this weaver (Dhanak) was indeed the same Supreme God whose divine form he had witnessed in Sachkhand (Satlok) and on the banks of the Bei River, he was overjoyed. There, He appeared as a living saint, and here He was in the guise of a Dhanak (weaver). Shri Nanak Ji realized that He changes His appearance based on the circumstances, but His essence (face) remains the same—the same enchanting form he had seen in Sachkhand was now present here in the form of this weaver.

Shri Nanak Ji's joy knew no bounds, and tears filled his eyes.

At that moment, Shri Nanak Ji, having found his true Master, the Eternal Form (Akaal Moorti), fell at His feet and received the knowledge of Satnam (True Name). He then attained inner peace and glorified his Lord across nations.

Previously, Shri Nanak Ji used to chant the mantra Ek Omkar (Om) and believed it to be the ultimate truth. However, on the Bei River, Kabir Sahib granted him divine vision, showed him Satlok (Sachkhand), and revealed His eternal form. When Satnam was bestowed upon Shri Nanak Ji, he was liberated from Kaal Lok (the mortal realm).

Shri Nanak Ji proclaimed:

(Reference: Guru Granth Sahib, Raag Siri, Mahla 1, Page No. 24, Verse No. 29)

Raag Siri, Mahla 1

It is clearly stated that a (mind-like) dog, along with two (hope and greed-like) bitches, bark unnecessarily (arise with desires), and constantly give rise to new hopes (produce them). The way to overcome them (without Satnaam and true knowledge) was a false (illusory) practice (a dead practice). I encountered Hakka Kabir (Sat Kabir) Parmatma in the form of a Dhanak (weaver). He revealed the true method of devotion to me.

Nanak Ji said that without devotion to that Parmeshwar (Kabir Saheb), neither honor (reputation) was retained, nor was any good action (spiritual merit) being achieved. From the dreadful form of Kaal that I have now realized, only Kabir Saheb's one (Satnaam) name can ferry the entire world across (free it from Kaal lok). Nanak Ji says, I too have hope only in Your name, and that name is my foundation.

Earlier, I might have unknowingly spoken much ill because lust and anger dwell in this body like scavengers. Kabir Saheb, in the form of a Dhanak (a weaver), came and showed me the true path and freed me from Kaal. His form (appearance) is very endearing, captivating the mind, and he appeared to me in a beautiful attire (alive), which no one can recognize. He even outwitted Kaal, appearing as a Dhanak (weaver) and then again living as Jinda. Even Kaal Bhagwan was deceived into thinking he could not be God (Supreme Brahm).

In this way, Parmeshwar Kabir Saheb hides his true existence and comes in the form of a servant. Neither Kaal nor an ordinary person can recognize him. Hence, Nanak Ji lovingly called him a deceiver and added that the Dhanak (Kabir in weaver form) is very wise. He appears as one thing but possesses great glory (immense majesty), coming in the form of the Supreme God (Satpurush) as a weaver.

Acknowledging his past mistakes, Nanak Ji admitted that he debated with the Supreme Brahm (Kabir Saheb), who, through a divine play, also appeared to him as a servant and addressed him (Nanak Ji) as Swami. Reflecting on their dialogue and his ignorance, Nanak Ji repented, saying, "I was unworthy of doing anything. Yet, considering my own practice superior, I stood before God (engaged in a conversation of knowledge). Who could be more wretched, wicked, and ungrateful than me for not recognizing my master, the Supreme Parmatma, in the form of a Dhanak (weaver Kabir Saheb)?"

Nanak Ji declares with complete understanding that Parmatma is none other than Kabir in the form of a Dhanak (weaver).

Interpretation: Shri Nanak Saheb Ji says that this captivating form, which changes attire according to the place—like appearing as a living saint by the river Beas, as the Supreme Parmatma in Satlok, and here in Uttar Pradesh as a Dhanak (weaver)—is the same Kartar (Supreme Lord) himself. Reflecting on their previous exchanges and disagreements, Nanak Ji humbly apologizes, expressing with great emotion that he truly believes this Dhanak (weaver) is none other than Satpurush or the eternal Akal Murti himself.

Another Proof:

Below is evidence where the name of Kabir Parmeshwar is explicitly mentioned. It is in Guru Granth Sahib, Page No. 721, Raga Tilang, First Mehla.

For further proof, here is “Raga Tilang, First Mehla” from Punjabi Guru Granth Sahib, Page No. 721:

“Raga Tilang, First Mehla”

Simplified Meaning: (O Creator) O Word-form Creator, the one who has created all creation through the Word (Goash), you have come in the form of a formless saint (Kareem), compassionate (Hakka Kabir), True Kabir. You (Beyeb Parwardigar) are the flawless Supreme God. (Pesh Todar) In your presence, that is, at your door, (Tahkeek) having fully realized, (Yak Arz Guftam) I make one heartfelt prayer: (Dildani) O beloved, (Duniya Mukame) this worldly abode (Fani) is perishable. (Mum Sar Mui) After the soul leaves the body, (Azrail) the angel of death named Azrail (Giraft Dil Hech Na Dani) mercilessly seizes it. At that time, (Kas) no (Dastan Geer) companion, (Jan) person, such as (Pisr) son, (Padar) father, or (Biradaran) brotherhood, (Nestan) comes to help.

(Aakhir Beftam) Finally, all efforts (Takbeer) fail, and (Kas) no action or ritual proves effective. (Nadarat Choon Shabd) Even the voice ceases to function. (Shabroz) Daily, like (Gashtam) the constant movement of the air (Dar Hawa), (Badi Khyal) bad thoughts keep arising. (Neki Kar Kardam) As for performing virtuous deeds, (Mum E Cheeni) I could not find (Ahwal) any means or resources. (Badbakht) During such unfortunate times, (Ham Chu) people like us (Bakhil) ignorant and (Gafil) careless, (Benazar Bebak) devoid of spiritual insight and true knowledge of God, are spiritually blind and keep relying on superficial, meaningless knowledge.

(Nanak Bugoyad) Nanak Ji says, by your grace, (Tere Chakran Pakhaak) I, who am like the dust of your devotees' feet, (Janu Tura) have crossed over as your servant.

Only Hindi Translation: O Word-form Ram, the one who has created all creation through the Word, compassionate "Sat Kabir," you are the flawless Supreme God. I offer a heartfelt prayer to you, fully realizing that this worldly abode is perishable. O giver! When this soul leaves the body, the angel of death named Azrail seizes it mercilessly, and no companion such as son, father, or brother comes to help.

Finally, all efforts and rituals prove futile. Every day, like the never-ending movement of the air, bad thoughts arise. I could not find any means or resources for performing virtuous deeds. During such unfortunate times in Kaliyug, ignorant and careless people like us, due to the lack of true spiritual knowledge, are spiritually blind and keep relying on baseless worldly knowledge.

Nanak Ji says, by being like the dust of your devotees' feet, I, Nanak, have crossed over.

Interpretation: Shri Guru Nanak Saheb Ji is saying, “O Hakka Kabir (True Kabir), you are the flawless, compassionate Supreme God. I offer a prayer to you that I, lacking the spiritual vision of truth, and having no response before your divine knowledge, submit myself to you. O Universal Lord! I am nothing but the dust of your servants' feet. Keep me in your refuge."

After this, Shri Nanak Ji became fully convinced that the Complete God is distinct from the Gita's knowledge-giver. Only that God is worthy of worship. The Gita's knowledge-giver is unaware of devotion and the true knowledge of the Complete God. The Supreme God Himself appears in the form of a Tatvadarshi (enlightened) Saint and disseminates true knowledge to all. The knowledge that even the Vedas do not comprehend is imparted only by the Complete God (Satpurush) Himself.

Being born into the holy Hindu faith, Shri Nanak Ji initially relied entirely on the knowledge of the sacred Gita. He would inquire about the seven verses of the Gita from every Hindu devotee, Brahmin guru, and scholar. However, all of them would become speechless and would turn against Shri Nanak Ji. During that era, education was scarce, and the false gurus thrived by exploiting people's ignorance. These gurus would incite people against Shri Nanak Ji by claiming that he was lying and that the Gita does not mention any power higher than Lord Krishna.

After gaining knowledge from Kabir Saheb, Shri Nanak Ji began discussing the holy Quran Sharif with Muslim devotees, scholars, qazis, and pirs. He inquired about the Quranic verses from Surah Furqan, Chapter 25, Verses 19, 21, and 52–59, which state that the God who created all the universes, forgives all sins, and created the universe in six days, resting on the seventh, is Kabir (Allah Kabir). It further clarifies that the unbelievers (kafirs) do not consider Allah Kabir as capable. The Quran instructs not to heed their words and to engage in debates with them based on the knowledge provided by the Quran Sharif.

The Quran’s knowledge-giver admits that he does not know about Allahu Akbar (the Supreme God, Kabir), His worship, or how to attain Him. He advises seeking knowledge from a Tatvadarshi (enlightened) Saint. Shri Nanak Ji questioned the Muslim guides, pointing out that the Quran Sharif explicitly mentions a God (Kabir) superior to the knowledge-giver whom Prophet Muhammad regarded as Allah. This Supreme God is the creator of the entire creation and is worthy of worship.

The Quran's knowledge-giver has explained his own form of worship, such as offering five daily prayers, observing fasts, and other rituals. However, he also instructs worshiping another Supreme God. This contradiction implies that their form of worship is not accurate. The true worship, capable of granting complete salvation and destroying sins, is that of Lord Kabir.

Muslims refer to God as formless, yet the Quran Sharif (Surah Furqan, Chapter 25, Verses 58–59) clearly states that Kabir Allah created the universe in six days and then ascended to His throne. This indicates that Kabir is a tangible entity because one cannot attribute a specific location to a formless entity. This aligns with the Bible, which states in the Book of Genesis that the Lord created the universe in six days and rested on the seventh, ascending to the heavens. The Bible also mentions that the Lord created man in His own image, confirming that God has a form similar to humans.

Shri Nanak Ji explained that the Quran Sharif is accurate, but the lack of understanding among its followers has led them to waste their lives and those of their followers. He invited them to witness Lord Kabir in physical form. Many devotees accompanied Shri Nanak Ji to the humble hut of Kabir Saheb. Shri Nanak Ji declared, “This is Allahu Akbar; believe my words.” However, the followers, influenced by distorted knowledge, refused to believe. The qazis, mullas, and pirs accused Shri Nanak Ji of lying, claiming that the Quran does not contain such descriptions.

The society was uneducated, and this darkness of ignorance has persisted. However, now the sun of true knowledge has risen. As mentioned in Guru Granth Sahib, Rag Asaavari, Mahla 1, certain excerpts follow:

Translation:

In the above divine words, Shri Nanak Saheb Ji himself acknowledges that there is only one Sahib (Lord). He says that his Guru gave him the teaching of the mantra, and that Lord takes on various forms, meaning He is the same Satpurush (Complete God) who can manifest in living form. He even takes the form of a simple weaver (Dhanak) and plays the role of a devotee. Witnessing the entire world burning in the fire of birth-death and the consequences of actions due to scripture-opposed worship, and fearing a wasted life, Shri Nanak Ji sought refuge at the feet of his Guru.

The essence is that the Complete God appeared in the form of "Jinda" near the river Bein, and He is the one called Jinda. He created the two realms above (Satlok and others) and below (the realms of Brahm and Parbrahm), and now sits in His form in the uppermost realm, Satlok, watching His creation with joy. He is self-existent and does not take birth from a mother’s womb; instead, He manifests on His own.

This is also confirmed in the Yajurveda, Chapter 40, Verse 8, which states:

"Kavir Manishi Swayambhuh Paribhu Vyavdhata"

Meaning: Kabir Parmeshwar is omniscient (Manishi means all-knowing) and manifests Himself. He is eternal (Paribhu), meaning the primordial Lord. He is the creator of all distinct worlds (Vyavdhata).

Translation: Shri Nanak Saheb Ji says that this soul of mine has wandered in the cycle of birth and death for countless lifetimes. Now, the Complete Satguru has bestowed upon me the true Name (Mantra).

Shri Nanak Ji’s Past Births:

In the Satyuga, Shri Nanak Ji was King Ambrish, in the Treta Yuga, he was King Janak, and later, he took birth as Shri Nanak Ji. The number of other lifetimes and forms he took is beyond count.

The following evidence demonstrates that a discourse took place between Kabir Saheb and Shri Nanak Ji. It also proves that King Janak (Videhi) was none other than Shri Nanak Ji and that Shri Sukhdev Ji was a disciple of King Janak.

Paran Sangli

(In Punjabi script) Edited by Dr. Jagjit Singh Khanpuri
Publication Bureau, Punjabi University, Patiala. Published in 1961,

Page No. 399

The dialogue between Baba Nanak and Kabir Ji is recorded here.

The above excerpt is taken from the book "Pran Sangli." It explicitly mentions that up to verse 9, the lines are written in couplets with the last syllables rhyming. However, the structure changes from verse 10, where five lines are written in quatrain form, and in verse 11, the first two lines are in quatrain form, followed by two lines in couplet form. Then, verse 12 consists of only two lines, again in couplet form.

This irregularity indicates that the original verses were altered. The content of verse 10, starting with the line "Jab hum bhakt bhae Sukhdeva, Janak Videhi kiya Gurudeva" (When I became a devotee as Sukhdev, Janak Videhi accepted him as Guru), clearly shows that Shri Nanak Ji is acknowledging his past birth as King Janak, during which time his disciple was Rishi Sukhdev.

If verse 10 is attributed to Shri Nanak Ji, it becomes evident that he admitted, "I surrendered at the feet of Guru Kabir, who gave me the mantra and liberated me." The inclusion of this verse in the dialogue implies that Lord Kabir granted Shri Nanak Ji consciousness of his past lives, leading to his realization and acceptance of the truth that he was King Janak and that Sukhdev was his disciple during that lifetime.

The alteration of the original verses can also be seen in verse 11, which consists of four lines, compared to verse 10, which has five lines. The first line of verse 10, "Jab hum bhakt bhae Sukhdeva," likely had additional lines acknowledging Kabir as the true Guru, which were deliberately removed.

The uneven number of lines in the verses further supports the theory of tampering:

• Verses 1 and 2 have six lines each.
• Verses 3 and 4 have four lines each.
• Verses 5 and 6 have three lines each.
• Verse 7 has four lines.
• Verse 8 has three lines.
• Verse 9 has two lines.
• Verse 10 has five lines.
• Verse 11 has four lines.
• Verse 12 has two lines.

If the verses were intact, they would follow a consistent structure across all stanzas.

Shri Nanak Ji’s Dialogue with Kabir Sahib:

Shri Nanak Ji documented his conversations with Lord Kabir. However, later revisions in Pran Sangli and Guru Granth Sahib excluded the verses that demonstrated Kabir as Nanak Ji’s Guru.

The evidence is still present in Guru Granth Sahib (Pages 1189, 929, and 930), which clearly points to this truth.

Next, we will refer to Page 1189 of Guru Granth Sahib for further analysis.

Note:- Here it is clear that instead of the word ‘Kabira,’ it is written as ‘Guru mele beera’. However, it should have been written as ‘Dhoondhat khojat guri mele Kabira’.

This passage clearly indicates that Shri Nanak Ji had a guru in physical form who bestowed upon him the true name (Satanam). Searching and seeking for that Gurudev, he met Guru Kabir in Kashi, who provides the true name (Satanam) that relieves beings from their karmic sufferings. It emphasizes that one should constantly chant the true name (Satanam) given by Gurudev while always abiding by the words of the Guru.

Raag Ramkali Mahla 1 Dakhni Aunkar

Guru Granth Page no. 929-30

Dhadhai dharam dhare dharma puri gun kari man dheera. {This line is derived from Guru Granth Sahib, but appear to be incomplete.}

In the original text, each line ends with rhyming syllables, such as "Jyoti" followed by "Moti," or "Sacha" followed by "Kacha." However, in the excerpt here, a line ending with "Dheera" stands alone. This suggests that the mention of Kabir Sahib’s name, which was originally present, was deliberately omitted during the printing process. This omission likely reflects societal bias at the time, as Kabir Sahib was associated with the Julaha (weaver) caste, which was considered "untouchable" during that era. There may have been concerns that acknowledging Kabir Sahib as Guru and God of Guru Nanak Ji might tarnish Guru Nanak Ji's reputation in the eyes of the prevailing caste-driven society.

Additional Evidence:

In Raag Basant Mahla Pehla, Paudi 3, Page 1188 of the Adi Granth (Punjabi): "Nanak haumai shabad jalaiya, Satguru sache daras dikhaiya."

This line clearly conveys that Nanak Ji is saying, "Through the true name (Satnaam), my ego burned away, and the true Satguru gave me divine vision." It establishes that Guru Nanak Ji must have met a true, physical Satguru who provided him with divine realization. As corroborated by earlier references, Kabir Sahib, the Supreme God, descended from Sachkhand (the Eternal Abode) to Kashi (Varanasi) in human form to meet Guru Nanak Ji and bestow the true name upon him.

Interaction with Other Saints:

Similarly, Garibdas Ji Maharaj from Chhudani village, District Jhajjar (Haryana), also encountered Lord Kabir in a living form in a forest. Like Guru Nanak Ji, he was shown Satlok (the Eternal Abode) and later returned. Lord Kabir told Garibdas Ji, "I liberated Guru Nanak Ji and also guided Saint Dadu Ji."

When Guru Nanak Ji witnessed the Supreme Lord Kabir in Satlok and later saw Him weaving cloth in Kashi (Banaras), he was overwhelmed and repeatedly exclaimed, "Waheguru Satnaam" (Glorious is the True Name). Upon returning from Kashi, he continued uttering "Waheguru-Waheguru." Nanak Ji’s disciples later adopted this utterance as a mantra, believing it to be sacred words from Guru Nanak Ji. However, they misunderstood the true essence. The actual mantra (Satnaam) cannot be spoken aloud and is symbolic, representing the real name of the Supreme Lord, Kabir.

This fact is confirmed by Saint Garibdas Ji in his Satgranth Sahib, Fragmentary Sakhi, Page 386:

Translation: "Garib says, having seen the glory of Kabir, Nanak Ji proclaimed, 'Wah!' This phrase became ingrained among Sikhs, and who can free them from this misconception?"

Further:

Translation: "Garib says, I (Kabir) liberated Sultan Nanak and gave teachings to Dadu. The ignorant failed to realize that the Weaver in Kashi was Kabir Himself."

Supporting Reference: "Jeevan Das Guru Sahibaan," Pages 42 to 44 (Author: Sodhi Teja Singh, Publisher: Chatar Singh Jiwan Singh)

Incident at the Beas River:

"As quoted verbatim from Jeevan Das Guru Sahib."

Every morning, Guru Nanak Ji would go to the Beas River, which flows near the town of Sultanpur, to bathe. One day, as he submerged himself in the water, he did not surface again. After some time, a servant of Guru Ji, who was holding his clothes by the riverbank, went home and informed Jai Ram Ji that Guru Nanak Ji had drowned. Jai Ram Ji immediately gathered swimmers and rushed to the river to search for him. Despite their best efforts, they could not find him, and after extensive searching, everyone returned home.

At Jai Ram Ji's home, there was great concern and sorrow. On the morning of the third day, a devotee who had gone to the river to bathe came to inform Nanak Ji’s sister that her brother was sitting by the riverbank. Hearing this, Jai Ram Ji ran toward the river, and many others followed. When a crowd gathered around Guru Nanak Ji, he silently walked back to his shop. Soon, both men and women began arriving at the shop in large numbers. Seeing the crowd, Guru Ji opened the storehouse of his shop and said, "Take whatever you need."

After distributing the goods from the shop, Guru Ji donned the robes of a fakir (ascetic) and went to the cremation ground to meditate. When news of the shop’s goods being distributed and Guru Ji leaving reached the Nawab, he summoned a clerk to audit the shop's accounts and called Jai Ram Ji for an explanation. Upon reviewing the records, the clerk found that the government owed Guru Nanak Ji 760 rupees. Hearing this, the Nawab was pleased and summoned Guru Ji. He said, "Do not be disheartened. Take the extra money you are owed and continue running the shop." Guru Ji replied, "I no longer wish to run this business. I have received instructions from God to pursue a different path."

The Nawab asked, "What command have you received from God?" Guru Ji then recited the Mool Mantra:

The Nawab asked, "When did you receive this command from your God?" Guru Ji explained, "When I went to bathe in the Beas River, I was taken to Sachkhand (the Eternal Abode) to meet my Lord. There, I was instructed: 'Nanak, recite this mantra and teach it to others to help the people of Kaliyuga attain salvation.' Now I must obey the command of my Master."

This account is documented in Bhai Gurdas Ji's Vaar 1, Paudi 24:

Translation: "Baba Nanak Ji went to Sachkhand, where he received the treasure of the nine spiritual treasures, the name of God, and fearlessness."

At the location where Guru Ji reappeared from the Beas River, a beautiful gurdwara called Gurdwara Ber Sahib has been built. Guru Ji would meditate here daily after his morning bath, focusing on God.

This account concludes with excerpts from the book Jeevan Das Guru Sahib.

Amazing Evidence in Bhai Bala Wali Janam Sakhi

The Janam Sakhi of Brother Bala Wali is a revered scripture, considered by the Sikh community as a symbol of true knowledge, much like the Guru Granth Sahib. The knowledge contained in this text is regarded as absolute truth by the Sikh community because it represents the eyewitness accounts and teachings that Brother Bala Ji received directly from Guru Nanak Dev Ji, which were later written down by Guru Angad Dev Ji.

On pages 299-300 of the Janam Sakhi, under the heading "Sakhi Koona Parvat Ki Chali," it is mentioned: "Goshti Siddhan Naal Hoi" (A gathering with the Siddhas took place). The story recounts how Guru Nanak Ji went to the Kooni Mountain, accompanied by Brother Bala Ji and Mardana Ji. In a cave on the Kooni Mountain, a group of Siddha practitioners of the Nath Panth resided. During a discussion of spiritual knowledge, Mardana asked Guru Nanak Ji, "O Guru, do you also have a Guru?" To which Guru Nanak Ji replied, "O Mardana, I have such a great Guru, that without the grace of the Creator, He cannot be perceived."

The Sakhi then continues, telling of their journey to Meena Mountain. Mardana again asked, "O Guru, we have always been with you. When did you meet your Guru?" Guru Nanak Ji replied, "At that time, you were not with me. We had gone to meet Him when I was in Sultanpur and took a dip in the Beas River. We stayed with Him for three days."

Guru Nanak Ji continued, "O Mardana, Brother Bala knows this. O Mardana, the Guru I speak of is such a Guru whose power provides refuge to the entire world. He is called the 'Living Baba'. O Mardana, the one who is called 'Living' is the one who is not subject to Kaal (Time), but rather, Kaal is subject to Him."

This Janam Sakhi provides a profound testament to the spiritual relationship between Guru Nanak Dev Ji and the eternal Guru, emphasizing that the true Guru transcends the limitations of time and existence.

Guru Nanak Ji's Guru: Other Evidence

"Sakhi Kandhar Desh Ki Chali" Janam Sakhi Pages 470-471:

A Mughal Pathan asked, "Who is your Guru?" Guru Nanak Ji answered, "The living Pir is my Guru. He is the Supreme God who came in the form of a Guru. His disciple is the entire world."

Then, in "Sakhi Ruknuddin Qazi Ke Saath Hoi" on page 183 of the Janam Sakhi, the following words are written:

Translation: Guru Nanak Ji said, "Ruknuddin Qazi! The one who created Adam (the first human) is the great God Kabir. He plays the role of the true Guru on Earth. He is the leader of all Gurus, the supreme one, possessing the highest knowledge. He is eternal, the supreme soul (Qudrati). Muslims call Him Allah Kabir, meaning the great Allah."

This clearly establishes that Guru Nanak Ji acknowledged that the "great God Kabir" is indeed the Supreme Creator. This was also emphasized in the Janam Sakhi where both "Kabir" and "Bada" (great) are used, which shows that "Kabir" refers to the Supreme God Himself.

Thus, it is clear that the "great" God Kabir is the one who plays the role of the true Guru, and it is this Kabir, who, in His form as Dhani (the revered one), enacted His divine play in Kashi. This is also confirmed in the Guru Granth Sahib on pages 24, 721, and 731, where references to Kabir's role are made. Furthermore, the Kabir Sagar, a sacred scripture, also confirms this through the teachings passed on by both Brother Bala Ji and Dhani Dharmdas Ji, who directly received knowledge from God Kabir.

"Evidence from the Sacred Kabir Sagar"

Special Consideration: There is no evidence in the Guru Granth Sahib suggesting that Guru Nanak Ji was a disciple of God Kabir. Just as the Guru Granth Sahib is revered and recognized as a holy scripture, so too is the Kabir Sagar, which is regarded as a sacred text and predates the Guru Granth Sahib. This is why hundreds of verses from the Kabir Sagar have been included in the Guru Granth Sahib.

The Kabir Sagar contains extensive details about the dialogue between Guru Nanak Ji and God Kabir, revealing that Guru Nanak Ji's true Guru was God Kabir. Please refer to the following text from the Kabir Sagar (Swamvedabodh), pages 158-159 for more insight.

Meaning: The Most Revered God Kabir, taking the form of a living saint, went to meet Guru Nanak Ji in Punjab. During their conversation, God Kabir said, "You, a virtuous soul, are enduring the cycle of birth and death. If this is the case for a soul like yours, then what is the fate of ordinary beings? The formless (Nirankar) whom you worship as God is, in reality, different from that. I am He. Since the time you parted from Me, you have gone through 60,000 lifetimes, achieving high and noble positions. (For instance, in the Satya Yuga, this very soul was King Ambrish; in Treta Yuga, it was King Janak, the father of Sita; and in Kali Yuga, it is Guru Nanak Ji.) Yet, you remain trapped in the cycle of birth and death. I will impart to you the true word—Satcha Naam, the mantra of immortality. By reciting it, you will become immortal."

Guru Nanak Sahib Ji replied to God Kabir, "You are the Liberator, the Lord; only a rare, fortunate soul can recognize You."

In the chapter "Agam Nigam Bodh" of the Kabir Sagar (page 44), the words are as follows:

Special Discussion: Baba Nanak Ji had directly witnessed the Kabir Julaaha (Dhank) from Kashi in Satlok (Sachkhand). He explained that the same Dhank (Julaaha) form exists both in Satlok as Sat Purush and on Earth. In his childhood, Guru Nanak Ji had learned the teachings of the Gita from Shri Brijlal Pandey Ji. After receiving the divine knowledge from Lord Kabir, Guru Nanak Ji questioned Brijlal Pandey about seven specific verses of the Gita, based on the knowledge received from Kabir Sahib. Shri Brijlal Pandey became speechless. Realizing his embarrassment, he started to feel envious of Guru Nanak Ji, spreading rumors among Guru Nanak Ji’s parents and other Hindus that Guru Nanak was insulting their deities. This led people to ignore Guru Nanak Ji’s words. The seven verses are as follows:

Guru Nanak Ji asked Shri Brijlal Pandey: "You claim that the knowledge of the Gita was spoken by Lord Krishna, and that Krishna is the incarnation of Lord Vishnu. You say that Vishnu is eternal, all-powerful, and imperishable, and has no parents. You also claim that the three Gunas—Rajas (Brahma), Sattva (Vishnu), and Tamas (Shiva)—constitute Maya. However, in the Gita (1. Chapter 2, Verse 12, 2. Chapter 4, Verse 5), the knowledge-giver Lord Krishna describes himself as mortal, saying he has birth and death. In (3. Chapter 15, Verse 4) and (4. Chapter 18, Verse 62), Lord Krishna advises seeking refuge in another higher God, saying that through devotion to this supreme God, one can attain complete happiness and liberation. In (5. Chapter 7, Verse 15), Lord Krishna says that those whose knowledge has been overcome by the three Gunas do not worship me."

Meaning: The seeker who worships the three Gunas (Rajas—Brahma, Sattva—Vishnu, Tamas—Shiva) and does not worship other higher Gods, is of a demonic nature, deceitful, and ignorant. These individuals do not worship me. Worship of the three Gods (the Gunas) is prohibited. Moreover, in (6. Chapter 7, Verse 18), Lord Krishna himself calls his spiritual practices “inferior.” Hence, in (7. Chapter 18, Verse 62), it is stated that to achieve perfect liberation and eternal peace, one must take refuge in the supreme God.

In (8. Chapter 4, Verse 34), the Gita instructs seeking a true saint who knows the supreme truth and following the knowledge imparted by them. This same question was asked by God Kabir to Guru Nanak Ji by the banks of the Beei River. Understanding this divine knowledge, Guru Nanak Ji, after witnessing Kabir Sahib in the form of Sat Purush in Satlok and as the Julaaha in Kashi, humbly accepted the teachings and spread the true knowledge to all. By doing so, he attained full liberation.

Special Discussion: The Sikh community does not agree with the claim that Kabir Sahib, the Dhank (weaver) from Kashi, was the Guru of Shri Nanak Sahib Ji. Instead, it is said that Shri Nanak Sahib Ji was the Guru of the Supreme Brahm, Kabir Sahib. However, regarding the name of Shri Nanak Sahib Ji's revered Guru, the Sikh community remains silent. In contrast, Shri Guru Nanak Sahib Ji himself acknowledges in his sacred verses, "Mahla 1," in the Guru Granth Sahib, that his Guru appeared to him in a living, physical form. The same Dhank (weaver) form of Sat Kabir (Hakka Kabir) was present both on Earth and in Sachkhand (Satlok), where he resides as Sat Purush. It was this Kabir who bestowed upon him the true "Amrit Naam."

Shri Nanak Sahib Ji was born in 1469 and departed for Satlok in 1539, as noted in the holy book Jeevani Das Guru Sahibaan. Similarly, Kabir Sahib appeared in his Dhank form in 1398 and returned to Satlok with his physical body in 1518, as detailed in Kabir Sagar. Both great saints coexisted for 49 years. Shri Guru Nanak Sahib Ji was born into the sacred Hindu faith. After attaining divine realization, he proclaimed, “There is neither Hindu nor Muslim,” meaning that out of ignorance, people had created divisions. All are children of the one Supreme God, Sat Purush. Shri Nanak Dev Ji did not establish a religion but freed humanity from the artificial chains of sects and initiated the tradition of discipleship. Those who took initiation from their Guru were referred to as disciples and, in Punjabi, came to be known as Sikhs. Similarly, today, this humble servant has thousands of disciples, but this does not constitute a religion. Noble souls from all holy faiths are achieving spiritual salvation. If someone creates a new religion in the future, it would be unfortunate, as it would only create new walls of division and conflict without bringing any benefit.

Special Note: Instead of debating “Who was whose Guru and who was whose disciple,” we should accept the truth. Suppose for a moment that Shri Nanak Sahib Ji was the Guru of Supreme God Kabir (KavirDev). Consider the invaluable teachings and sacred verses these great saints composed for us through their Guru-disciple roles, and reflect on how much we are following their teachings.

In today's world, if a person is born into the sacred Hindu faith, they may consider their practice and deity as supreme. Upon passing, if the same virtuous soul is reborn into the sacred Sikh faith, they will regard its practices as the ultimate truth. If they are then born into the sacred Muslim faith, their beliefs and worship will align accordingly. Similarly, a rebirth in the sacred Christian faith would lead them to follow its doctrines, or in Arya Samaj, they might see havan and yajna as the sole path to salvation. In Jainism, they may consider nudity, covering their mouth with cloth, or walking barefoot as the ultimate means to liberation. These continuous rebirths will persist until they achieve the devotion of the Supreme God.

Before the Dwapar Yuga, all ancestors followed the same practices based on the Vedas, as other religions had not yet been established. When Shri Guru Gobind Singh Ji selected the Panj Pyare (Five Beloved Ones), they came from diverse backgrounds:

1. Shri Daya Ram Ji, from a Khatri Hindu family in Lahore.
2. Shri Dharam Das Ji, a Hindu Jat from Indraprastha (Delhi).
3. Bhai Mukham Chand Ji, a Hindu Chhibber from Dwarka.
4. Bhai Sahib Chand Ji, a Hindu barber from Bidar.
5. Bhai Himmat Mal Ji, a Hindu water carrier from Jagannath Puri, Odisha.
   (Jeevan Das Guru Sahibaan, author Sodhi Teja Singh, publisher Bhai Chattar Singh, Jeevan Singh, Amritsar, pages 343–344).

Therefore, our cultural values are a blend of different influences. Although the aforementioned Panj Pyare (Five Beloved Ones) followed worship as instructed by the Guru Granth Sahib and adhered to the teachings of the Gurus, they were all originally from the broader Hindu community. At that time, the followers of the Gurus were called Sikhs, which in Hindi translates to “disciples.” Consequently, a group of people walking on a distinct spiritual path began to be identified as Sikhs. Over time, this identification evolved into a separate religion. Similarly, today, various sects have millions of followers who are also referred to by specific names. For example, the followers of the Radhasoami sect are often called "Radhasoamis." However, this sect is comprised of people from various religions. It is possible that in the future, this too may evolve into a distinct religion, but currently, it largely consists of people from Hindu and Sikh backgrounds.

A person who consumes meat, alcohol, and other intoxicants like tobacco (beedis, cigarettes, hookah, etc.), engages in looting, violence, or views women with disrespect, cannot be called a Hindu, Muslim, Sikh, or Christian.
Do any sacred scriptures of these holy religions condone such behaviors? No. A person engaging in such vices can neither achieve spiritual realization nor be considered religious.

Once, this humble servant attended a Sikh wedding with a Sikh friend who was an officer. At the wedding, an Akhand Path (continuous reading of Guru Granth Sahib) was performed, and all attendees received the prasad. Afterward, everyone moved to a nearby tent for the meal. There was only a thin curtain separating the sacred area where the Path was conducted from the dining area. To my surprise, meat was being served and liquor was openly consumed. Even those who had recited the Path were enthusiastically partaking in the feast.

Thus, it is essential that Hindus first become true Hindus, Muslims become true Muslims, Christians become true Christians, and Sikhs become true Sikhs. Only then can one become eligible for true devotion. Further, worship must be performed according to the methods prescribed in the sacred scriptures of these religions. Without this, the human life will be wasted.

We are all children of one Supreme Master. Due to a lack of true knowledge, conflicts persist between Hindus and Muslims, Hindus and Sikhs, and Muslims and Christians over the superiority or inferiority of their respective religions. The amount of bloodshed caused in the name of religion far exceeds that of any world war. Ignoring the true essence of religiosity has allowed numerous vices to infiltrate all holy faiths. A mere one percent of individuals manipulate the remaining 99 percent into fighting and destroying one another.

Instead of focusing on unity, Hindus are fighting Hindus, Sikhs are fighting Sikhs, Muslims are troubling Muslims, Christians are at odds with Christians, Arya Samajis are filing lawsuits against other Arya Samajis, Kabir Panthis are hostile to fellow Kabir Panthis, and the mahants and saints of various ashrams and deras are embroiled in conflicts and legal battles—all due to a lack of spiritual understanding.

This humble servant was born into the sacred Hindu faith and initially performed all available forms of worship. On February 17, 1988 (Amavasya of Phalgun month, Vikram Samvat 2045), I met the enlightened saint, Param Pujya Swami Ramdevanand Ji Maharaj. When he introduced me to scripture-based spiritual knowledge, my initial reaction was one of disbelief. It felt like meeting an atheist, as he claimed a power beyond our deities, Brahma, Vishnu, and Mahesh, as well as Brahm. Determined to expose him, I studied the scriptures he referred to, only to realize that I had been practicing devotion contrary to the teachings of my own sacred texts (Bhagavad Gita and the Vedas).

Now, this humble servant earnestly prays that all devotees revisit their sacred texts with sincerity and accept the truth. I offer guidance based on all holy scriptures free of charge. Seek this spiritual knowledge and secure the well-being of yourself and your loved ones.

• Pages 160 to 162 of Swasmaved Bodh contain general knowledge.

Summary of Page 163:

The knowledge of the path taken by the soul at the time of death

 

These verses also describe the "Nabhi Dwaar" (navel gate). Saint Garibdas Ji has mentioned, "Badwanal ka dwar hai nabhi-nabhi ke neeche" (The gate of the consuming fire is below the navel). The other ten gates are commonly known to saints and devotees, but the knowledge of the twelfth gate is possessed only by this author (Rampal Das), not by anyone else. The Nabhi Dwaar opens internally within the body, which is why it is not counted among the primary gates.

Pages 164 to 170 discuss four types of liberation (muktis) and include an incorrect account of Kabir Parmeshwar’s disappearance (antardhyan). Refer to the summary in the Kabir Charitra Bodh section of this book for the correct account.

Page 165 contains some symbolic references to Satnaam:

Summary of Page 171:

This page contains the divine prophecy, which states that after 5,505 years of Kalyug, the authentic Kabir Panth will begin. The great man who will lead and propagate this path will spread his knowledge throughout the world. The knowledge of Parmeshwar Kabir Ji will reach across the globe, and the entire world will engage in devotion.

Page 170 contains a few verses:

Meaning: In the Muslim religion, 180,000 prophets are believed to have existed, with Hazrat Muhammad being recognized as the final prophet. Similarly, in Hinduism, the ten avatars are accepted, of which Shri Ramchandra and Shri Krishnachandra are the most prominent. All these figures, from both religions, were manifestations of Kaal Niranjan and were born into the world to propagate the glory of Kaal and establish his path. Among these, Kaal Niranjan is the most powerful.

Kabir Parmeshwar Ji has stated that what He reveals is unaltered truth. The verses on page 171 mention that to impart the true knowledge of the Supreme God, a part (ansh) of Kabir Parmeshwar will come to the world when 5,505 years of Kalyug have passed. This divine entity will deliver the command of true devotion and share the message of ultimate liberation (moksha).

At that time, people from all religions—whether Hindus, Turks (Muslims), or others—will come to know the greatness of Satnaam and adopt the path of liberation. The various paths created by Kaal to mislead people, including 12 paths associated with the name of Parmeshwar Kabir Ji, will converge. They will unite under the 13th and authentic Kabir Panth, propagated by this great soul. This unification will occur as naturally as rivers merge into the ocean. All religious groups will become one.

Until that designated time (5,505 years of Kalyug), humans will continue to engage in deceit, cunning, and wrong actions. The knowledge written in Swasmaved Bodh may seem baseless now. However, when that time arrives, people—both men and women—will adopt pure conduct, abandon deceit, and take refuge in Kabir Parmeshwar Ji.

The numerous paths created under the guise of religion by Kaal will all dissolve into one. Under the guidance of this divine figure, people will take initiation (naam diksha) of Satnaam and other mantras and attain liberation in Satlok. The knowledge of Kabir Parmeshwar Ji will spread to every household.

Please read the following verses:

Verses from "Swasmaved Bodh," Page 171:

Meaning: Parmeshwar Kabir Ji has revealed that the knowledge of His glory will spread to every household. People's misguided tendencies will vanish, and they will develop fear and reverence for the Supreme God. No one will consume alcohol, tobacco, or meat. Actions like theft, adultery, robbery, and bribery will be recognized as sins and abandoned. Everyone will live pure and naturally virtuous lives. The desire to accumulate wealth will disappear.

Whether someone is a dacoit or engaged in other immoral activities, they will renounce their evil deeds and take initiation into that path. All devotees' worldly suffering (bhavpeer) will be alleviated, meaning all their sorrows will come to an end. The founder of that path will possess devotion and power akin to that of Kabir Parmeshwar Himself. This figure will treat everyone equally, without discrimination based on caste or status, seeing no difference between a king and a commoner.

Even rulers will consider themselves servants of the people and perform their duties with humility, prioritizing devotion to God to make their lives meaningful. The entire world will live with the goal of achieving liberation (moksha). Everyone who takes initiation from that saint and lives a life of devotion, adhering to discipline, will attain liberation.

The summary of the chapter Swasmaved Bodh is now complete.

The summary of the chapter Swasmaved Bodh from Kabir Sagar is now concluded.