सतगुरु पुरुष कबीर हैं, चारों युग प्रवान।
झूठे गुरुवा मर गए, हो गए भूत मसान।।
Because of absence of Tattavgyan, devout souls express a doubt that God Kabir, in form of a weaver, had come in Kaashi (Varanasi, India) in Vikrami Samvat 1455 (year 1398). How can this weaver (Dhaanak) of Kaashi be the Purna Parmatma KavirDev in the Vedas? People therefore address Him as Kabir Das or Sant Kabir or Bhagat Kabir.
In this matter, it is Das’s (Sant Rampal Das) request that this same Supreme God Kavir Dev (Kabir Parmeshwar), even prior to the knowledge of the Vedas, was present in Satlok, He has Himself appeared in all the four yugas to impart His real knowledge. He is not merely Kabir Das or Sant Kabir.
God Kabir appeared in Satyug by the name ‘Satsukrit’; in Tretayug by name ‘Muninder’; in Dwaparyug by the name ‘Karunamay’, and in Kalyug, appeared by His real name ‘Kavir Dev’ (came to be known as Kabir Das or Sant Kabir). Apart from this, appears any time by acquiring different forms and after performing His leela, disappears. People are unable to recognise the God who has appeared at that time to perform leela because all the so-called Maharishis and saints have described God as formless. In reality, God is in form. He has a visible human-like body. But it is not a body made up of the five elements. It is made up of one element of light. Whenever He wishes, He appears here; He does not take birth from a mother because He is the Originator of all.
In Satyug God Kabir had explained the true knowledge to Garud Ji and Shri Brahma Ji etc. He also tried to explain Tattavgyan to the great sage Shri Manu Ji. But Shri Manu Ji, not accepting the knowledge of God to be true, remained firm on the knowledge of the Vedas heard from Shri Brahma Ji and on the conclusions of the Vedas derived by himself. On the contrary, Manu ji started ridiculing Parmeshwar Satsukrit Ji that you are imparting opposite knowledge. He therefore gave Parmeshwar Satsukrit an anonym "Vamdev" (the meaning of Vam is opposite; for example, the left hand is also known as Vama i.e. opposite hand, just as the right hand is also known as the straight hand).
In this way, God KavirDev Ji who had come by Satsukrit name in Satyug, used to explain the real knowledge to the sages and the worshippers of that time. But the sages (Rishis) did not accept it. Instead of ‘Satsukrit Ji’ the sages started addressing Satsukrit ji as Vamdev.
For this reason only, it is mentioned in Yajurved Adhyay 12 Mantra 4 that Vamdev Rishi correctly understood the real knowledge of Yajurved and explained it to others.
To understand the knowledge of the Holy Vedas, please think:-
For example, Yajurved is a holy book. If there is a description about it anywhere in Sanskrit language, where YajuH or Yajum etc words are written, then also it is considered to be pointing towards that holy book Yajurved only. Likewise, the real name of Supreme God is KavirDev. We only started calling it as Kabir Sahib, Kabir Parmeshwar in different languages. Many devotees express doubt that how did you prove the word Kavir as Kabir. From the point of view of grammer, the meaning of KaviH is omniscient (Sarvagya). It is a Das’s request that every word has some meaning. As far as the grammer is concerned, language was created first because the speech in the Vedas have been said by God, and grammer was formed later by the Rishis. It can be faulty. In the translation of Vedas, grammer is incoherent and contradictory. Because the speech in Vedas is mentioned through mantras in couplets. For example, the people around the Palwal city call Palwal as Parwar. If someone says that how have you proved Palwal as Parwar. It is like saying how have you proved Kavir as Kabir. Like, in regional language, Palwal city is called Parwar; similarly, Kavir is called Kabir, God is the same. Maharishi Dayanand Ji in ‘Satyarth Prakash’Samullas 4 on page no. 100 (published from Dayanand Math Dinanagar) has done the meaning of “Devrkama” as “Devar ki Kamna”; by writing a complete ‘R’ has written (Devr) as (Devar). There is no objection or mistake in grammer in writing and saying Kavir' as Kavir, and then in different language as Kabir. The Purna Parmatma is KavirDev; this evidence is also in Yajurved Adhyay 29 Mantra 25 and Samved Mantra no. 1400, which is as follows —
समिद्धोअद्य मनुषो दुरोणे देवो देवान्यजसि जातवेद:। आ च वह मित्रमहश्चिकित्वान्त्वं दूत: कविरसि प्रचेता:।।25।।
समिद्ध:अद्यमनुष:दुरोणेदेव:देवान्यज्असिजातवेद: आ चवहमित्रमह:चिकित्वान्त्वम्दूत:कविर्असिप्रचेता:
SamiddhH – adhya – manushH – durone – devH – devan - yaj - asi – jaatvedH – aa – ch – vah – mitrmahH – chikitvaan - tvam - dootH – Kavir - asi – prchetaH
Translation: Today i.e. in the present time, the fire, i.e. way of worship opposite to the scriptures which is harmful, set wickedly to the body-like palace of the thoughtful persons engrossed in the wrong way of worship, in its place, is the real way of worship of the God of gods, Purna Parmatma SatPurush.
The kind Supreme God who is the real friend of a living being and who in the form of a messenger brings and imparts His healthy/sound knowledge i.e. the true bhakti, is Himself Kabir.
Meaning: When Supreme God appears, at that time all the Rishis and saints, abandoning the injunctions of the scriptures, are guiding the entire bhakt community by arbitrary way of worship. At that time, becoming the messenger of His Tattavgyan i.e. healthy/ sound knowledge, KavirDev i.e. Kabir God comes Himself.
भद्रा वस्त्रा समन्या3वसानो महान् कविर्निवचनानि शंसन्। आ वच्यस्व चम्वो: पूयमानो विचक्षणो जागृविर्देववीतौ।।5।।
भद्रावस्त्रासमन्यावसान:महान्कविर्निवचनानिशंसन् आवच्यस्वचम्वो:पूयमान:विचक्षण: जागृवि:देववीतौ
Bhadra – vastra – samanya – vasanH – mahaan - Kavir - nivachnani – shansan - aavachyasv – chamvoH – pooymaanH – vichakshanH – jagrviH – Dev – veetau
Translation: Clever people through their speeches have already instructed that do as we preach. Instead of telling the true path of the way of worship of Purna Brahm, those clever people by directing towards the worship of others, in place of nectar, are respectfully making sip the pus from a boil-wound i.e. worship of others {like, ghost-worship, Pitraworship, carrying out shraadhs, worship of the three gunas (Rajgun- Brahma, Satgun-Vishnu, Tamgun-Shankar) and worship of Brahm-Kaal}. At that time, to end the wrong knowledge opposite to the scriptures, the Supreme-happiness-giving Purna Parmatma Great Kabir, acquiring another body made up of lighter masses of lights (tejpunj) similar to His body in Satyalok, appears in a body in an ordinary attire{(vastra) the meaning of ‘vastra’ is ‘attire’ — in saint language, it is also called ‘chola’. ‘Chola’ means body. Like, if a saint gives up his body, then it is said that Mahatma has left his chola}, and by living like an ordinary man and staying as a guest for a few days in this world, explaining the true knowledge by means of His shabdavali etc, brings awareness about the hidden wealth of the Sargun- Nirgun knowledge of the Purna Parmatma (Supreme God).
Meaning: For example, in Yajurved Adhyay 5 Mantra 1, it is said that ‘AgneH TanuH asi’ = God has a body. Vishnve Tva Somasya TanuH asi = That Eternal God has another body for nurturing, in which He comes into this world as a guest for a few days. He awakens the God loving souls sleeping in the sleep of ignorance by Tattavgyan (true spiritual knowledge). The same evidence is in this Mantra that Purna Parmatma KavirDev i.e. Great God Kabir changing His appearance and acquiring that of an ordinary man appears on Earth for some time, and Kavirnivachnani shansan i.e. recites Kavir Vaani, by means of which, brings awareness about the Tattavgyan, and the clever men who are called Maharishis at that time, on the basis of false knowledge, in place of the nectar of the scripture-based true sadhna, are respectfully making sip the pus of baseless way of worship i.e. are making others do baseless sadhna. At that time, Purna Parmatma, by appearing Himself, grants the knowledge of scripture-based sadhna through Tattavgyan.
AgneH TanuH Asi Vishnve Tva Somasya TanuH Asi Vishnve Tva AtitheH Atishyam Asi Vishnve Tva Shyenaay, Tva Som bhrte, Vishnve Tva Agnye Tva RaiH Poshde Vishnve Tva 1
Introduction: In this Mantra, there is description of two states of God. In one state, Parmeshwar (Supreme God) has a bright body in the upper loks. In the second state, Parmeshwar (Supreme God) in the attire of a Rishi or a Saint, acquiring a body like an ordinary man, takes care of all the souls. Like an ‘Atithi’ i.e. a guest comes. The meaning of ‘Atithi’ is, one whose arrival date (Tithi) is not predetermined. For arrival in the form of a guest also, that God has two states. Like —
1). God by staying in the world for some time and leading life like an ordinary man spreads His Tattavgyan (true spiritual knowledge). Like, God appearing in Kabir form lived in Banaras (Kaashi) city for 120 years. Suddenly appeared on a lotus flower in the form of an infant, and then grew up while doing leela. After staying in the world as a guest for 120 years, went to Satlok [to His personal place] with His body.
2). The second state is that, Parmatma by appearing suddenly in the form of a Saint or Rishi or other ordinary man grants audience to His special devotee. Explains Tattavgyan to him and after showing His Satyalok to him, leaves him back on Earth. Then that supreme devotee describes the eye-witnessed glory of that Purna Parmatma. This act has been described as that of a Falcon bird or an Alal bird. Like, a Falcon bird swoops swiftly on another bird and taking it, quickly goes away; similarly, comparison has been done with an Alal (which lives in air in the sky) bird, which quickly comes down and picking up elephants quickly goes away in the sky. Like, God appearing suddenly met Sant Nanak Ji on the bank of river Bein. After showing Sachchkhand i.e. Satyalok, on the third day suddenly left him on the Earth. After that Sant Nanak Ji eulogised the eyewitnessed glory of Purna Parmatma, which is present in his sacred speech in Shri Guru Granth Sahib in Mehla Pehla. Likewise, in year 1727, Parmeshwar in the form of a Jinda Mahatma (a saint) met Sant Garibdas Ji in Village Chhudani, District Jhajjar (Haryana state) in a field named ‘Nalaa’. After showing Satlok to him, left him on Earth the same day. After that Sant Garibdas Ji described the eyewitnessed account of the glory of Parmatma, which is present in his sacred speech in the Sad¢Granth [Holy book] “Vaani Garibdas”. Similarly, God met Sant Dadu Ji, met Sant Malook Das Ji, met Sant Dharmdas Ji, met Sant Gheesa Das Ji, met Prophet Muhammad Ji, met King Abrahim Sultan Adham Ji. Purna Prabhu met many other Mahatmas3 as a guest in the second way, and disseminated His True Spiritual Knowledge (Tattavgyan) and brought about His souls’ wellbeing. He met Aacharya Swami Ramanand Ji and showed him Satyalok. Aacharya Swami Ramanand Ji, on seeing with his own eyes, described the glory of Purna Parmeshwar Kabir Ji —
Dohoon thaur hai ek too, bhya ek se doye
He Kabir, hum kaarne, aaye ho mag joye
[Swami Ramanand Ji said, “Oh God Kabir, you are above in a bright body and you only are present here in both the places. You have come all this way for us.]
Translation: (Agne) Self-illuminated God (TanuH) with body (asi) is [i.e. God has an effulgent body]. (Vishnve) For nurturing-protecting i.e. for fulfilling the requirements of the souls of all the loks (Tva) that (Somasya) Immortal God’s i.e. Eternal God’s (TanuH) body (Asi) is [which means, for nurturing-protecting i.e. for fulfilling the requirements of the souls of all the loks, that Immortal God i.e. Eternal God has a body]. Som Purush i.e. Eternal God, entering into the three loks, sustains everyone. He enters as a guest i.e. appears suddenly [one whose arrival date is not predetermined, is called an Atithi i.e. a guest.] (Tva) That God’s (vishnve) arrival occurs by entering into the three loks for nurturing-protecting everyone. (AtitheH) The God, who has appeared as a guest (Atishyam) worthy of hospitality i.e. worthy of being worshipped (Asi) is [which means, the God who has appeared as a guest is worthy of hospitality i.e. is worthy of being worshipped]. (Tva) The arrival of that God, (Vishnve) for nuturing, (Som bhrte) for proving eternal happiness i.e. for filling with the nectar of Bhakti by granting the path of complete salvation, occurs in two ways.
One is: (Tva) the arrival of that God (Vishnve) occurs for pervading in the world for some time i.e. occurs for providing the Tattavgyan to the pious souls and for providing all the comforts, by doing leela of leading life like a common man in the world. Like, Parmeshwar for doing leela in the four yugas, appearing in the form of an infant and with time growing up like an ordinary man, lived in the world for some time. In Kalyug, Purna Parmatma appeared by the name Kabir in Kaashi city on a lotus flower in year 1398 A.D. and lived in the world for 120 years, and then returned to Satlok with His body.
In the second way, (Tva) the arrival of that God (Shyenaay) occurs like the Shyen bird for returning quickly. Like, a Falcon bird or an Alal bird swoops swiftly on other living beings for its food and grabbing it, quickly returns; similarly, in the second state, God appears suddenly to wake up those sleeping in the slumber of ignorance. He tells the Tattavgyan to His special devotee and takes him with Him to His personal abode Satlok. Showing all the views of there, again leaves the devotee on Earth. Thereafter, the Godattained devotee describes the eye-witnessed glory of God. Like, God met Sant Nanak Ji on the bank of river Bein; took him to Sachchkhand i.e. Satyalok, and three days later, left him on the bank of the same river. Like, God met Sant Garibdas Ji in Village Chhudani, District Jhajjar in Haryana state and took him to Satyalok, and a few hours later, again left him on Earth. Both the aforesaid Mahatmas described the eye-witnessed glory of Parmeshwar which is present in the sacred speech of both the saints. (Tva) These are leelas of that All-capable Parmeshwar, which He (Agnye) does to remain self-illuminated. (Tva) His (Vishnve) arrival occurs for sustaining everyone by entering into all the loks. (RaiH Poshde) That Master of the lineage only is the sustainer of all. He performs all the leelas only for the prosperity of His living beings.
In the following Mantras of the Holy Rigved also, the identity of the Purna Parmatma has been given, that when that Purna Parmatma comes in this world for some time to do leela, He acquires a child form. That Purna Parmatma is fostered by (AdhanyaH DhenavH) an unmarried cow (calf). Then, when He grows up by His leela, He tells the Tattavgyan about His attainment and of going to Satlok i.e. of the true path of liberation through (KavirgirbhiH) Kabir Vaani by means of poems. Because of which, He comes to be known as a famous poet, but He Himself only is KavirDev Purna Parmatma who lives in the third Abode (Dhaam) of liberation, Satlok.
अभी इमं अध्न्या उत श्रीणन्ति धेनव: शिशुम्। सोममिन्द्राय पातवे।।9।।
अभी इमम्–अध्न्या उत श्रीणन्ति धेनव: शिशुम् सोमम् इन्द्राय पातवे।
Abhi – imm - adhnya – ut – shreenanti – dhenavH – shishum - somm - indray – paatve
Translation: (Ut) Especially (imm) this (shishum) appeared in child form (somm) of the Purna Parmatma Eternal God (indray) through comforts i.e. development of body through nourishment (paatve) for the development (abhi) completely (adhnya dhenavH) a cow who has never been troubled by a bull i.e. by a virgin cow (shreenanti) is fostered/nurtured.
Translation: This Purna Parmatma Eternal God, who has especially appeared in child form, is nurtured by a completely virgin cow (who has never been troubled by a bull) for His development through comforts i.e. development of body through nourishment.
Meaning: When the Purna Parmatma Eternal Purush while doing leela, acquiring a child form, appears by Himself, at that time, an unmarried cow itself gives milk by which Purna Prabhu is nurtured.
शिशुम् जज्ञानम् हर्य तम् मृजन्ति शुम्भन्ति वह्निमरूत: गणेन।
कविर्गीर्भि काव्येना कविर् सन्त् सोम: पवित्रम् अत्येति रेभन्।।
Shishum jagyanm hry tam mrjanti shumbhanti vahinmarutH ganen Kavirgeerbhi kavyena Kavir sant somH pavitrm atyeti rebhan 17
Translation: Purna Parmatma (hry shishum) in the form of a human child (jagyanm) appears intentionally and His true spiritual knowledge / Tattavgyan (tam) at that time (mrjanti) with purity (shumbhanti) utters/ expresses (vahinH) who blazing in the fire of separation for the attainment of God (marutH) devotees cool like wind (ganen) for the group of (kavyena) by poetic insight, through poems (pavitrm atyeti) many speeches with purity (Kavir Geerbhi) Kavir-vaani/speech i.e. through Kabir Vaani (rebhan) recites by addressing loudly (Kavir Sant somH) that Eternal Purush i.e. SatPurush alone in the form of a Saint i.e. a Rishi, is Himself KavirDev. But because of not recognising that God, start calling Him a Kavi (poet).
Translation: Purna Parmatma intentionally appears in the form of a human child and at that time utters/expresses His Tattavgyan / True spiritual knowledge with purity. For the group of devotees cool like wind, blazing in the fire of separation for the attainment of God, recites many speeches through poems with poetic insight by calling out loudly through Kavir Vaani i.e. Kabir Vaani. That Eternal Purush i.e SatPurush alone in the form of a saint i.e. a Rishi is Himself KavirDev. But because of not recognising that God, people start calling Him a Kavi (poet). But He is Purna Parmatma only. His actual name is KavirDev.
Meaning: The narrator of Ved, Brahm is saying that Purna Parmatma KavirDev by appearing in the form of an extraordinary human child, explains His real, pure knowledge to His hans souls i.e. devout followers by means of His KavirgirbhiH i.e. Kabir Vaani (speech) as a poet by addressing i.e. uttering through poems and proverbs. He Himself is SatPurush Kabir.
ऋषिमना य ऋषिकृत् स्वर्षा: सहाणीथ: पदवी: कवीनाम्। तृतीयम् धाम महिष: सिषा सन्त् सोम: विराजमानु राजति स्टुप्।।
Rishimna ya rishikrit swarshaH sahastraneethH padviH kavinam Trteeyam dhaam mahishH sisha sant somH viraajmanu rajti stup 18
Translation: The narrator of Ved, Brahm is saying that (ya) the Purna Parmatma, who coming in the form of an extraordinary child (kavinam) of famous poets (padviH) attaining the title i.e. plays the role of a saint or rishi, that (rishikrt) composed by the God appeared in the form of a Saint (sahastraneethH) thousands of speeches (rishimna) for the individuals of saintly nature i.e. the bhakts (swarshaH) is the provider of happiness equal to that of heaven. (sant somH) appeared in the form of Rishi/Saint, He is Eternal Purush i.e. SatPurush only, that Purna Prabhu (trteeya) third (dhaam) of the Mukti lok / lok of liberation i.e. Satyalok (mahishH) very firm Earth (sisha) establishing (anu) after, in a human-like form (stup) in the dome on a high hillock-like throne (viraajmanu rajti) in a bright material form i.e is seated in an effulgent human-like body.
Translation: The narrator of Ved, Brahm is saying that the Purna Parmatma who coming in the form of an extraordinary child, attaining the title of famous poets i.e. plays the role of a saint or a Rishi (sage), the thousands of speeches composed by that God who has appeared as a saint, are provider of happiness equal to that of heaven to the individuals of saintly nature i.e. bhakts. He, who has appeared in form of a Rishi/Saint is Eternal Purush i.e. SatPurush only; that Purna Prabhu, after establishing the very firm Earth of the third Mukti lok i.e. Satyalok, in a human-like form is seated in the dome on the high hillock-like throne in bright material form i.e. in human-like effulgent body.
Meaning: It is said in Mantra 17 that KavirDev acquires a child form. Then, grows up while doing a divine play. Because of describing the Tattavgyan through poems, attains the position of a poet (kavi) i.e. people start calling Him Kavi; in reality, He is Purna Parmatma Kavir (God Kabir) only. The sacred speech composed by Him is known as Kabir Vaani (Kavir Speech), which is comforting like heaven to the devotees. That same God establishing the third lok of liberation i.e. Satyalok, is seated in the dome on a high throne in form in a bright human-like body.
In this mantra, Satlok has been called the third Dhaam. Like, one is lok of Brahm which is an area of twenty-one brahmands; second is lok of ParBrahm which is an area of seven sankh brahmands; third is the Ritdhaam i.e. Satlok of Param Akshar Brahm i.e. Purna Brahm.
The reality is that God Kabir is Kabir Das or Sant Kabir. Vedas contain his real name as Kavir Dev.
Jagat Guru Tatvadarshi Sant Rampal Ji Maharaj is a Complete Saint who gives true worship and imparts the true mantras to his devotees.
