The Boundaries of Worship
Minutes to read.
The Boundaries of Worship (Bhakti Maryada)
“Living beings is our race, Humanity is our religion | Hindu, Muslim, Sikh, Christian—no separate faith we mention ||”
Beloved Devotees!
Approximately five thousand years ago, there were no organized religions or sects. There were no Hindus, no Muslims, no Sikhs, and no Christians. There was only the Religion of Humanity. For all of mankind, there was—and remains—only one single human religion.
However, as the influence of the Kali Yuga intensified, divisions began to emerge among us. The sole reason for this is that the truths enshrined in our sacred scriptures were suppressed by religious lineage-gurus, whether out of self-interest or for the sake of outward appearances. Consequently, that one original human religion has fractured into four major faiths and countless other sects. Because of this fragmentation, mutual discord has become inevitable.
While everyone’s Lord—be He called Bhagwan, Ram, Allah, Rab, God, Khuda, or Parameshwar—is one and the same, these names are merely linguistic synonyms. We all profess to believe that "The Master of all is One," yet the question remains: why do these separate religious sects persist?
It is an absolute truth that the Master, Rab, Khuda, Allah, God, Ram, and Parameshwar are one entity whose actual name is Kabir. He resides in a manifest, human-like form within His eternal abode of Satlok (the Realm of Truth).
Today, however, Hindus claim their Ram is supreme; Muslims assert their Allah is greater; Christians declare Jesus Christ is the greatest; and Sikhs maintain that Guru Nanak Dev Ji is the most high. They behave like four innocent children: one cries, "This is my Papa!" while the second argues, "He is my Papa, not yours!" The third insists, "This is my Father, and He is the greatest," only for the fourth to say, "No, you simpletons! This is my Daddy, not yours!"
In reality, the father of all four is the same individual. Like these unknowing children, our human society continues to fight today.
“Some claim our Ram is great, others cry out for Khuda | Some say our Christ is supreme; thus, they sow the seeds of division ||”
In truth, all our religious texts and scriptures have sung the glories of that one Lord, Master, and God by explicitly stating His name. They testify that the one Sovereign Lord is Kabir Saheb, who exists in a manifest, human-like form in Satlok.
The Vedas, the Gita, the Quran, the Bible, and the Guru Granth Sahib are all fundamentally in agreement with one another.
In the Yajurveda, Chapter 5, Verse 32; in the Samaveda, Mantra No. 1400 and 822; in the Atharvaveda, Kanda No. 4, Anuvaka 1, Verse 7; and in the Rigveda, Mandala 1, Adhyaya 1, Sukta 11, Verse 4, the name Kabir is explicitly written. These verses reveal that the Purna Brahm (the Supreme Eternal God) is Kabir, who resides in a physical form within Satlok.
The Gita is the concise essence of all four Vedas. The Gita, too, points toward that very same Satpurush (True Divine Being), the Supreme Eternal God Kabir. In the Gita, Chapter 15, Verses 16 and 17; Chapter 18, Verses 46, 61, and 62; Chapter 8, Verses 3, 8 to 10, and 22; as well as Chapter 15, Verses 1 to 4, the injunction is given to worship that absolute, Supreme Lord alone.
Furthermore, within the Shri Guru Granth Sahib, on page 24 and page 721, the glory of Kabir Saheb is sung by explicitly writing His name.
In the same manner, consider the Quran and the Bible as a single scripture. Both deliver essentially the same message: to praise the glory of that Kabir Allah, by whose power this entire creation is kept in motion. In the holy Quran, within Surah Al-Furqan (No. 25), Ayat 52 to 59, words such as Kabiran, Khabira, and Kabiru are recorded to proclaim the purity of that one Kabir Allah. It states: "O Prophet Muhammad! Proclaim the sanctity of that Kabir Allah who, through His divine power, created the universe in six days and on the seventh day sat upon His throne"—which means He returned to rest in Satlok. That Allah (Lord) is Kabir.
Evidence of this very same event is found at the very beginning of the Bible, in the Book of Genesis, within the chronological account of creation, specifically under the seven days of creation in Genesis 1:20 to 2:5.
The core essence of all saints and scriptures is this: a soul must take initiation from a True Guru (Complete Master)—one who possesses the three secret mantras (divine names) and holds the rightful authority to bestow them—in order to attain liberation from the chronic disease of birth and death. Our ultimate purpose is to deliver you from the prison of Kaal and enable you to reach Satlok, the eternal abode of our primordial Master, Kabir Dev (Kabir Saheb).
Kabir Dev has declared in His sacred verses (Vani) that the spiritual merit (Punya) earned by steering a single soul away from the false practices of Kaal, bringing them to a True Guru, and securing authentic spiritual instruction for them, is equivalent to saving millions of cows, goats, and other living beings from the slaughterhouse.
This is because the innocent human being, trapped in the web of Kaal through unscriptural practices taught by misguided gurus, continuously suffers the excruciating agonies of the eighty-four lakh (8.4 million) cycles of rebirth. Conversely, when this soul seeks refuge in Kabir Dev through the medium of a Complete Master and connects with the true divine names, its suffering of birth and death is terminated forever, and it attains absolute, eternal peace in Satlok.
Now, a question arises: nowadays, gurus measure their competence by making as many disciples as possible. Anyone who learns a few spiritual anecdotes claims, "I, too, can bestow initiation," thereby plunging innocent souls straight into the trap of Kaal.
Because those who bestow initiation against the injunctions of the scriptures, as well as those who chant such unauthorized mantras, are undoubtedly destined for hell, where they will be hung upside down. This declaration is validated by the scriptures themselves—including the Gita, the Vedas, and all sacred texts. To substantiate this truth, I shall relate a brief narrative.
Once upon a time, it became known to everyone that King Parikshit would be bitten by a serpent on the seventh day and meet his death. Upon learning this, everyone thought that the Srimad Bhagavatam should be recited to King Parikshit for seven days, so that his worldly attachment might be severed and he could immerse himself in contemplation of the Lord. This was because a soul attains whatever state of being it is focused upon at the moment of death. Everyone agreed that this was an excellent idea.
However, a question mark arose over a vital issue: who would actually narrate the discourse? At that moment, none of the great sages present—not even Sage Ved Vyas Ji, the very composer of the Srimad Bhagavata Sudha Sagar—considered himself qualified to deliver the discourse. They knew within themselves that they lacked the divine capacity. They asked themselves: why destroy a soul's life and become a partner in sin?
Because the definitive result was bound to manifest on the seventh day, no one had the courage to recite the text for those seven days. Ultimately, everyone is aware of their own true limitations. Consequently, Sukhaday (Shukdev) Ji was summoned from heaven to recite the Bhagavatam. Only then was King Parikshit’s worldly attachment broken, and he attained heaven. Yet, after enjoying the pleasures of heaven, he will inevitably return to hell and rotate through the cycle of eighty-four lakh (8.4 million) births. This is the hard-and-fast, unalterable rule of this realm. Even an achievement such as reaching heaven cannot be attained without a Complete Master of the three worlds.
To illustrate this, consider what happens when a Prime Minister visits a location. Before his arrival, two or three highly talented speakers, singers, and tabla or banjo players perform. They captivate the audience with their melodious and attractive voices. However, they are incapable of implementing even a single thing they talk about.
But when the Prime Minister arrives, he speaks in the fewest possible words: "Establish an international college in Agra; construct an international university in Chandigarh," and so forth. Having said only this much, the Prime Minister departs. The very next day, work begins on those projects because there is inherent power in his words.
If an ordinary person like you or me were to make the exact same declarations, it would be a mark of great foolishness on our part, because our words do not command such authority. For the Prime Minister, however, executing these tasks is a routine and simple matter.
To verify these facts, you must read the following sacred verses (Vanis) and reflect deeply upon them, so that you may obtain the true initiation mantra (Guru Mantra) without delay.
“Kabir, the pundit and the torchbearer, both are blind to the sight | They illuminate the path for others, while they themselves stay in the night ||”
“Kabir, discarding righteous action, the ignorant merely preach day and night | Like a barking dog they wander, repeating hearsay with all their might ||”
“Garib, they speak of the treasure-map, yet the map is not in their hand | They have come to drown the entire earth, speaking sweet words across the land ||”
“Garib, they speak of the treasure-map, yet they do not possess it near | They preach sermons to enlighten others, but depart themselves in hopeless fear ||”
“Garib, there are many heroes of mere speech, who spout a grand illusion of lore | When tested, they cannot answer; they soil themselves on the battlefield floor ||”
Delivering spiritual discourses and bestowing initiation mantras is not child's play—it is not as simple as tucking a holy book under your arm and saying, "Come, I too can narrate a discourse; come, I too can recite the Ramayana, the Gita, or the Granth Sahib," or "I can hold a Satsang and give out divine names," and so forth. Only a Complete Saint (Purna Sant) holds the true spiritual authority to deliver a discourse and impart initiation, and only such a Saint can bring that discourse to its rightful fulfillment. This is because there is inherent spiritual power in the words of a Complete Saint, just as there was power in the words of Shukdev.
To illustrate: suppose someone holds a Satsang and praises the virtues of a mango. They say that a mango is incredibly sweet, it is the king of fruits, its color is yellow, and so on. If a listener then comes forward and says, "Alright brother, give me a mango," and the preacher replies, "I do not actually have a mango with me." The seeker then asks, "Where can I find it?" to which he receives the reply, "I do not know. The mango is formless (Nirakar); it cannot be seen."
The seeker will surely reply, "Oh, you foolish man! When you do not possess the mango yourself, nor do you know where it can be found, and on top of that, you claim it is formless—then why are you wandering around creating a useless uproar?"
The underlying meaning of this analogy is that those who deliver spiritual discourses without elemental spiritual knowledge (Tatvabodh) and without proper divine authority—as well as those who listen to them—are all destined for hell.
If a person becomes a guru on their own accord and makes disciples, consider it as though they are multiplying a heavy burden upon their own head. For it is the divine law of the Supreme Lord that until a disciple crosses over [attains liberation], the guru must continuously take rebirth alongside them. Complete Masters deliberately perform divine pastimes (Leelas) to rid themselves of incomplete disciples—actions that cause ignorant followers to harbor resentment toward the guru.
An example of this occurred when Kabir Saheb manifested in Kashi. At that time, Kabir Saheb had amassed sixty-four lakh (6.4 million) disciples. To test them, Kabir Saheb began visiting the house of a famous courtesan in the city of Kashi under the pretext of explaining spiritual knowledge to her. Seeing and hearing of this, hatred toward the Master brewed in the hearts of the disciples, and everyone’s faith in their guru shattered. Save for two individuals, all disciples abandoned the Master and became guru-less.
Evidence of this is found in the sacred verses (Vani) of Satguru Garibdas Ji Maharaj:
“Garib, within the courtyard of the outcast woman, the Satguru went and sat | Sixty-four lakh went astray and perished, while only two remained at the Satguru's feet ||”
“‘Pimp, pimp!’ everyone shouted, unaware of the deeper search and trace | Servant Garib says, Kabir through this act was shedding the burden of his head with grace ||”
Our only prayer to you is that you execute this spiritual transaction with careful thought and deliberation.
In the Samaveda, Mantra No. 822, it is revealed that the liberation of a soul will be achieved through three divine names. The first is Om (ऊँ), the second is Satnam (Tat / तत्), and the third is Sarnam (Sat / सत्). The Gita provides the exact same evidence: Om-Tat-Sat (ऊँ-तत्-सत्); and the Shri Guru Granth Sahib also points toward chanting this very Satnam.
Let it be understood that "Satnam-Satnam" is not itself a phrase to be mechanically chanted. Rather, it points toward a specific name which is the True Name (Sacha Naam). The same applies to Sarnam. The mantra Om (ऊँ) alone is of no use on its own.
These three names, along with the divine authority to bestow them, have been blessed upon me by my revered Spiritual Master, Swami Ramdevanand Ji Maharaj, a lineage that traces back generation by generation directly to Kabir Saheb. First, you must listen to the spiritual discourses (Satsang) and perform selfless service (Seva); through this, the soil of your devotional field will be prepared and cultivated.
“Kabir, having attained this human birth, if one does not chant the Name of the Lord | It is like a well dug deep without water—of what use is its cord? ||”
“Kabir, without the singular Name of the Lord, even a king becomes a donkey in the next life | Carrying the heavy mud of a potter, with no one to offer grass in his strife ||”
After that, you must sow the seed into your well-prepared field. Liberation cannot be achieved merely by studying the scriptures—whether it be the verses (Vani) of Kabir Saheb, the Vedas, the Gita, the Puranas, the Quran, or the words of Saints like Dharmadas Saheb. The ultimate essence and summation of all these scriptures is this: for complete liberation, one must secure their spiritual welfare by taking initiation (Naam Updesh) from an authorized representative Saint of the Supreme God Kabir Saheb—one who has been granted the divine permission to bestow these names by his own Guru.
If one does not take this initiation, then:
“Without the Divine Name, the city is desolate, and an uproar fills the whole space | If you do not gather the wealth of worship, the soul wakes up broke to the morning's face ||”
“The Just Aarti is unswerving and unborn; without the Name, the body is a vacant zone | This false body is merely a blacksmith's bellows, operating through Ida, Pingala, and Sushumna alone ||”
“Ungrateful are the oblivious humans of this world, in whose heart the True Name does not reside | Such men become insects, moths, and serpents, adopting physical forms in the eighty-four lakh cycle's tide ||”
If you do not sow the seed, then digging and prepping the field of your soul will have been entirely in vain. The intended meaning is that studying scriptures will grant you spiritual knowledge, which is certainly necessary. However, taking initiation from a Complete Master—which is the equivalent of sowing the seed—is absolutely imperative.
Furthermore, you must chant the exact same divine names that Guru Nanak Saheb chanted, that Garibdas Saheb chanted, and that Saints like Dharmadas Saheb chanted. Aside from these specific names, a soul cannot attain liberation through any other mantras.
Therefore, you must all take initiation, begin accumulating your wealth of devotion, and share this truth with everyone else. This must be done as quickly as possible, for no one knows when or at what moment this body’s time may come to an end.
As Guru Nanak Dev Ji also says:
“Who knows what this Kaal (Time/Death) will do, or how the dice will roll at last? | For those above whose heads the sword of death hangs, what room is there for laughter's blast? ||”
Kabir Saheb declares:
“Kabir, with every single breath, chant the Divine Name, let no breath go in vain | For who knows if this breath that leaves will ever return to you again? ||”
“A True Guru is only he who firmly implants the Sarnam; no other guru is of any use or worth ||”
This means that any guru who does not bestow Sarnam and Sarshabd, or who lacks the legitimate authority (divine permission) from his own Guru to bestow these names—or any self-willed (Manmukhi) guru who attempts to hand out these names simply by studying the scriptures—will, along with his disciples, be cast into hell. Such a guru is an enemy of God, a rebel. He will be hung upside down in the court of the Almighty.
Today, fake gurus (saints) have spread a completely false notion throughout the devotee society: that once you accept a guru, you must never change him under any circumstance.
Reflect deeply upon this for a moment: a guru is a physician (Vaidya) whose purpose is to cure our chronic disease of birth and death. If our illness is not cured by one physician, we naturally seek out a better physician or doctor so that our life-threatening disease can be healed.
Take the example of Dharmadas Saheb. His first guru was Shri Rupdas Ji. However, the moment Dharmadas Ji realized that this guru could not bestow complete liberation, he renounced him immediately. He then accepted the Supreme Eternal God, Satpurush Kabir Saheb, as his True Master, and subsequently attained ultimate salvation in Satlok. In the exact same manner, an incomplete guru must be renounced without a moment's hesitation.
“In renouncing the side of a false guru, do not delay or wait for a tomorrow ||”
Sacred Verses on the Glory of the Guru and the Divine Name
(Guru va Naam Mahima ki Vani)
1. “Garib, without initiation, it is a wonder how life’s breath continues to pass | Without devotion, where is your refuge? Such a person is not human, but a stone mass ||1||”
2. “Garib, without the singular Name of the Lord, a woman is reborn as a female dog in her plight | She wanders barking from street to street, with no one to throw her a single bite ||2||”
3. “Garib, those ladies who once lived in strict veils, whose courtyards were guarded and enclosed | Now wander the marketplaces as stray dogs, with their bare bodies completely exposed ||3||”
4. “Garib, she who wore fine nose-studs and adorned herself with necklaces and gold chain | Has been turned from a beautiful woman into a canine; behold the Master’s mysterious reign! ||4||”
5. “Kabir, without the Name of the Lord, even a king is reborn as a working bull | Loaded with mud by the potter, with no one offering even a handful of grass to pull ||5||”
6. “Kabir, who could be greater than Lord Ram and Lord Krishna? Yet even they took a Guru to guide | Though they were the masters of the three worlds, they remained subordinate by the Guru’s side ||6||”
7. “Kabir, Shukdev was an ascetic from the womb, yet without a Guru, he began his worship of the Divine | Kabir says, because of this flaw, he was turned back from the gateway of heaven's shrine ||7||”
8. “Kabir, Shukdev then took initiation from King Janak and performed his worship anew | Kabir says, only then did he gain entry into heaven, meeting the Lord as was his due ||8||”
9. “Kabir, I have deeply pondered a single thought regarding the True Guru's instruction | Had I not met the Satguru, I would have walked straight into hell's destruction ||9||”
10. “Kabir, at the gates of hell, the messengers of death fiercely pull and tear | One could never escape them, remaining trapped forever in the four realms of despair ||10||”
11. “Kabir, one would wander aimlessly through the four realms of life, never reaching the shore | But that entire agonizing cycle has been erased, by the Satguru’s grace forevermore ||11||”
12. “Kabir, if I were to turn the seven seas into ink, and make pens of all the world's trees | If the entire earth became paper, the Guru’s virtues still could not be written with ease ||12||”
13. “Kabir, the Guru is greater than God Himself; reflect upon this truth in your mind | Those who merely remembered God remained stuck, while those who worshipped the Guru left the world behind ||13||”
14. “Kabir, the Guru and God both stand before me, at whose feet should I bow first? | All glory be unto you, my Guru, who quenched my spiritual thirst by uniting me with the Lord ||14||”
15. “Kabir, if God becomes angry with you, you can seek refuge in the Guru to make amends | But Kabir says, if the Guru becomes displeased with you, even God no longer defends ||15||”
Which 'Ram' Must We Worship?
Which "Ram" (God) are we supposed to worship?
Consider the evidence in the Holy Bhagavad Gita, Chapter 15, Verse 16:
Dwau, Imau, Purushau, Loke, Ksharah, Cha, Aksharah, Eva, Cha, Ksharah, Sarvani, Bhutani, Kootasthah, Aksharah, Uchyate ||
Translation: In this world, there are two types of Gods (Purushas): the perishable (Kshar) and the imperishable (Akshar). The physical bodies of all living beings are declared to be perishable, whereas the soul (Jivatma) is called imperishable.
Consider further evidence in the Holy Bhagavad Gita, Chapter 15, Verse 17:
Uttamah, Purushah, Tu, Anyah, Paramatma, Iti, Udahritah, Yah, Lokatrayam Aavishya, Bibharti, Avyayai, Ishwarah ||
Translation: The Supreme God (Uttam Purush) is, however, entirely different. He is the one who enters into the three worlds to sustain and maintain everyone, and He is thus proclaimed as the Eternal, Sovereign Lord, the Supreme Soul (Paramatma).
1. “Kabir, Akshar Purush is the trunk of the tree, and Niranjan (Kaal) is its branch | The three deities (Brahma, Vishnu, Shiva) are the twigs, and the entire world is the leaves on this expanse ||1||”
2. “Kabir, everyone worships the three gods, but no one discovers the secret of the Fourth Deity | Leaving the fourth behind, whoever worships the Fifth—Kabir says, they alone come to My abode ||2||”
3. “Kabir, the entire world is lost in the worship of the three gunas (Brahma, Vishnu, Shiva) | Kabir says, without the True, Original Name (Nij Naam), how will anyone cross the worldly ocean? ||3||”
4. “Kabir, the mantra 'Omkar' (Om) belongs to Brahm (Kaal); do not mistake him for the Ultimate Creator | The true, authentic Word belongs to Kabir; recognize it, for it remains hidden behind the veil ||4||”
5. “Kabir, the inhabitants of the three worlds all chant the name of 'Ram,' considering it the abode of liberation | Yet even Ramchandra accepted Sage Vashistha as his Guru, who then spoke and imparted that name to him ||5||”
6. “Kabir, Ram and Krishna are merely incarnations; they did not create this universe | The Sovereign Lord who created the cosmos was never born from the womb of a woman ||6||”
7. “Kabir, all the sages and seers are lost in the worship of the four-armed deity (Vishnu) | Kabir remembers and worships only Him, who possesses infinite arms ||7||”
8. “Kabir, Sage Vashistha was a highly enlightened knower of elements (Tatvavetta), who calculated the exact auspicious moment for the wedding alignment | Yet, despite this, Sita was abducted, King Dasharath died of grief, and Ram wandered aimlessly from forest to forest ||8||”
9. “Kabir, the husband of Sita (Ram) built a bridge across the ocean to reach Lanka | Yet, Sage Agastya drank that entire ocean in a single sip; tell me, among these two, who is the real Creator? ||9||”
10. “Kabir, Shri Krishna lifted the Govardhan mountain, and Hanuman lifted the Dronagiri mountain | The serpent Sheshnag holds up the entire creation upon its head; tell me, among these, who is the actual Supreme God? ||10||”
11. “Garib, Sage Durvasa flew into a rage there, for those vile men possessed no spiritual understanding | As a result, fifty-six crore (560 million) Yadavs slaughtered one another, creating a massive mire of blood ||11||”
12. “Kabir, who severed the bondage in that time of crisis, during that fierce, grueling battle? | Awaken and recognize this truth, O human beings! Is the eagle Garuda greater, or is Ram? ||12||”
13. “Kabir, say unto your mind to awaken; analyze and resolve the meaning of the True Word | The world is completely lost in delusion, calling Shri Ramchandra the Ultimate Creator ||13||”
14. “Kabir, the One who created Ram, Krishna, and Niranjan is an entirely separate Creator | The spiritually blind cannot grasp this knowledge; reflect deeply upon Kabir's words ||14||”
15. “Kabir, the entire world is lost in the worship of the three gunas (Brahma, Vishnu, Shiva) | Kabir says, without the True, Original Name (Nij Naam), how will you cross over to liberation? ||15||”
Hymn 1:
(Shabad composed by Sant Rampal Das Ji Maharaj)
1. “Having won the great war, the Pandavas felt boundless delight | Upon the royal throne of Indraprastha, King Yudhishthira ruled with might ||1||”
2. “One day, Arjun asked a question: 'Listen, O Lord Krishna, my Guide | Recite for me once again, that pure wisdom of the Gita you did provide ||2||’”
3. “‘Due to the chaos of that fierce and grueling battle, I have forgotten those words | Speak them to me exactly as they were, O Lord, without altering a single syllable heard ||3||’”
4. “‘Sages, ascetics, and deities alike—you continuously consume them all | You did not spare even them, yet they continue to sing your praises through their fall ||4||’”
5. “Krishna spoke to Arjun: 'Why did you commit such a foolish mistake? | You have forgotten such flawless, pure spiritual wisdom, O witless one, awake! ||5||’”
6. “‘Now, even I do not remember it; it has completely slipped from my mind | I cannot recite that Gita to you exactly as it was, or bring it back into bind ||6||’”
7. “Shri Krishna himself does not remember, yet he reprimands Arjun for his lack | The intellect remains under the control of Kaal, even if one is called the Master of the three-world track ||7||”
8. “Preachers devoid of true spiritual knowledge spout their theories day and night | They continue to glorify the very power that devours everyone within its sight ||8||”
9. “Everyone proclaims, "God is merciful; the Compassionate One bestows His grace!" | Yet the very entity whom everyone worships openly declares, "I am Kaal (Time/Death) in this place!" ||9||”
10. “He slaughters and devours everyone; how can he be called merciful or kind? | He forces souls into the forms of dogs, donkeys, and pigs, yet people call him the Savior of mankind! ||10||”
11. “The Bible, the Vedas, and the Quran are merely like the faint light of the moon | The ultimate spiritual knowledge of Kabir is like the brilliant sun, destroying dark ignorance soon ||11||”
12. “Rampal speaks the absolute truth: awaken your conscience and reflect with care | Satnam and Sarnam—these alone are the essential mantras of liberation rare ||12||”
13. “Kabir alone is our true Ram (God), and He is the genuinely Compassionate Savior | He is the Deliverer from distress, the Destroyer of suffering; Rampal sings His praises forever ||13||”
Hymn 2:
(Shabad composed by Sant Rampal Das Ji Maharaj)
1. “Brahma, Vishnu, and Shiva are the chief rulers of the three lower domains | Ashtangi (the eight-armed goddess Durga) is their mother, and Lord Kaal is the father who reigns ||1||”
2. “With his chest held high, Kaal devours one lakh (100,000) living beings every single day | Brahma creates them, Vishnu sustains them, and Shiva performs the destruction along the way ||2||”
3. “Terrified, Arjun asks: 'O Lord, what is this horrifying form that you assume?' | Neranjan replies, 'I am Kaal, and I have come forth to devour everyone in this room' ||3||”
4. “'Brahm' is the specific name of this deity, whose glories the Vedas loudly proclaim | Birth, death, and the eighty-four lakh cycles of rebirth comprise the constitution of his domain ||4||”
5. “The entire world is fruitlessly engaged in the worship of four different 'Rams' | They possess no knowledge of the Fifth Ram, who alone can deliver them from these harms ||5||”
6. “Brahma, Vishnu, and Shiva embody the three gunas, while the second entity is nature's web | The third Ram is Kaal, who consumes one lakh souls daily in a destructive ebb ||6||”
7. “Akshar Purush is the Fourth Ram, comparable to the soft light of the moon | The Fifth Ram is Kabir, magnificent like the dawn of the brilliant sun at noon ||7||”
8. “My revered Master, Guru Ramdevanand Ji, blessed my sight and made my life complete | He bestowed upon me the vast treasure of Satnam, which Rampal now distributes at his feet ||8||”
