Is Lord Shri Krishna Supreme God in Shrimad Bhagavad Gita?

Since ages, according to the different religious beliefs, people adore some deity considering him to be the supreme being and greet them with specific names. That supreme being is considered to be omniscient, omnipotent and omnipresent. Followers of different religions like Hindus, Muslims, Sikhs, and Christians call that supreme soul/that divine power as God / Allah / Rab / Khuda / Bhagwan despite also believing that there is one supreme power who is ‘Sabka Malik Ek’ (God is one). Now, the question arises in the mind of devotees:-

  • Who is that Supreme God?
  • Who is that one Almighty?
  • Who is Shri Lord Krishna?

Proceeding, let us explore who is the Supreme God? According to the Holy Shrimad Bhagavad Gita? whose central character is Lord Krishna.

Who is Shri Lord Krishna?

People are always curious to know about who is Lord Krishna or who was Lord Krishna The most widely revered character of Mahabharata, Bhagavad Gita and the Bhagavad Purana is Lord Shri Krishna, the major worshipable deity amongst Hindus, who is believed to be the eighth avatar of Lord Vishnu. Holy Bhagavad portrays him in several perspectives. He is a divine hero, a god-child, a prankster, a young model lover who plays flute and impresses Radha and other females of his township. This is also depicted in the Radha Krishan paintings / images made by various artists. Holy Bhagavad provides detailed information about Lord Krishna like:-

  • When was Krishna born?
  • History of Lord Krishna
  • Who is the wife of Lord Krishna?
  • Various Stories of childhood & youth spectacles (Krishan-Leela) of Krishan Bhagwan
  • Who killed Lord Krishna? 
  • Shree Krishna - his life and teachings

God Krishna images, wallpapers, and drawings depict that the devotees have always got inspiration for numerous performances in the field of art, music and dance. They celebrate the birthday of Lord Krishna in the form of the famous festival called Krishna Janmashtami.  

Shri Krishna Ji is portrayed as the charioteer who counsels Arjun on the battlefield during Mahabharata therefore, Hindus believe that he gave the knowledge of Shrimad Bhagavad Gita. Let us analyze, basic evidence from Gita and understand whether Lord Krishna is really the Supreme God?

When was Shri Lord Krishna Born?

Lord Krishna Ji was born in Mathura in Dwaparyug. His mother was Devki and father Vasudev. The Puranic legend is, the earth was burdened with heinous sins of demons in Dwaparyuga especially with Kansa the brother of Devki. To end that tyranny Lord Vishnu blessed mother Earth who sought his blessings and took birth as Krishna. Kansa was told by fortune tellers that the eighth child of Devki will bring him to death, during the wedding of Devki and Vasudev an either voice warned Kansa of same due to which he imprisoned both and arranged to kill all the sons of his dear sister Devki and brother-in-law Vasudev. 

When Krishna Ji (Lord Vishnu) was born in jail, with the blessing of the divine power (Divine-Leela) Vasudev Ji secretly carried the infant Krishna Ji, took him to Gokul by crossing the overflowing river Yamuna and exchanged him with the girl child of Yashoda and Nandi Baba. The exchanged girl child appeared as goddess Durga (Maya) and warned Kansa that the son of Devki who will kill him is born, she then disappeared. Fearful Kansa attempted many times thereafter, to kill Lord Krishna. He grew in Vrindavan with his foster parents, Yashoda & Nandibaba. Subhadra was his sister and Balram was his brother.

Various Stories of childhood & youth spectacles (Krishan-Leela) of Krishan Bhagwan

There are various stories associated with the childhood and youth of Krishan Bhagwan known as Krishan Leela / Bal-Leela. He in his childhood is portrayed as a cow herder, a Makhan Chor (butter thief), a pleasant mischievous boy who steals the heart of young girls (gopis-milkmaids) of his town especially Radha, he is their heartthrob with whom he plays, dances, sings. His art of playing flute impresses gopis and other inhabitants. Their activity is popularly known as Raas-Leela. He is the beloved of the people of Gokul and Vrindavan and other nearby areas. 

Shri Krishna in his childhood was famous for his valor. Right from killing ogress ‘Pootna’ a giant bull demon who was sent by fearful Kansa to kill the child Krishna to lifting the Govardhan hill to protect Vrindavans’s inhabitants from the curse of arrogant Lord Indra who troubled them with heavy rains and devastating floods. 

Another famous childhood playful act was the killing of giant ‘Sheshnag’ which was divine’s will. The legend goes, once Lord Vishnu went to Patal Lok (Nether world) where there was ‘Sheshnaag’. When he saw Vishnu entering into his jurisdiction, Sheshnaag sprayed his ‘venom’ furiously on Vishnu. Vishnu’s skin color turned dark blue under the effect of the venom as if he spray-painted. He decided to take revenge but an either voice (Kaal-Brahm’s deceitful act) told him that in Dwaparyug you (Lord Vishnu) will take birth as Lord Krishan then you may take revenge from ‘Sheshnaag’. 

Grown, in his youth Lord Krishna returned to Mathura and killed his uncle Kansa-the tyrant King and made Ugrasen, father of Kansa the king of Mathura. Lord Krishna became the leading prince of Yadavas in that court.

Who is the Wife of Lord Krishna?

Queen Rukmani was Lord Krishna’s wife. Some Hindu religious scriptures describe, in fact, Krishna Bhagwan acquired more than 16 (sixteen) thousand wives and fathered more than 1.5 lac sons. The Bhagavad Purana describes the 8 (eight) wives of Krishna Ji named Rukmani, Nagnajiti, Satyabhama, Miltravinda, Jambavati, Bhadra, Kalindi, and Lakshmana. All his wives are believed to be the avatar of goddess Laxmi. Pradyumna was the son of Shri Krishna and Rukmani

Shree Krishna’s Life & Teachings

For many devotees, Lord Krishna was a role model in past days. His childhood life was full of mischievous, he all through his life struggled with various demonic powers, his uncle Kansa. All his activities in childhood and youth are depicted as Leela (spectacles) in different forms.  He teaches that Karma is important. One will reap what he has sown. Actions decide good and bad karma accordingly next life is fixed. The person is judged basis actions

He plays an important role in the war at Kurukshetra during Mahabharata. Shri Krishna Ji is portrayed as the charioteer who counsels Arjun on the battlefield during Mahabharata therefore, Hindus believe that he gave the knowledge of Shrimad Bhagavad Gita. 

Let us analyze, basis evidence from Gita Ji and understand Is Lord Krishna really the Supreme God?

Who Delivered the knowledge of Holy Shrimad Bhagavad Gita?

There are numerous verses to consider from Srimad Bhagavad Gita which prove, there is some other Supreme God about whom the narrator of Gita Ji (seeming to be Shri Krishna Ji) refers. Let us study them to understand who delivered the knowledge of Holy Srimad Bhagavad Gita?. 

Brahm (Kaal) had pledged that he would never appear before anyone in his original form. He is the narrator of the Holy Gita. 

Gita Adhyay 11, Shlok 32,

By entering into Shri Krishan Ji's body like a ghost, Kaal is saying, "Arjun, I am an enlarged Kaal. I have appeared now to eat all the loks”. 

Gita Adhyay 7, Shlok 25, the giver of the knowledge of Bhagavad Gita ie. Kaal says: 

Arjun, I remain hidden with my yog-maya (mystic powers), I do not come in front of anyone. This is my bad (cheap) firm rule, this is my incorruptible rule. Foolish people, not knowing my bad ie. Inferior, eternal, main character, consider the unmanifested / invisible me as having come in human form i.e. I am not Krishna.

Gita Adhyay 11, Shlok 47, Speaker of Gita-Kaal says 

This is my actual Kaal form. Nobody can see this ie. attain Brahm by any method mentioned in the Vedas, or by jap, tap, or by any other activity.

This proves that the speaker of pious Gita Ji is not Lord Krishna but someone else (Kaal / Brahm), who says ‘I am an enlarged Kaal’. He counsels Arjun to fight the battle, imparts knowledge and describes who is the Supreme God? who should be worshipped by devotees to attain eternal world and supreme peace ie. salvation. 

Various slokas of Holy Gita, this Kaal-God (giver of the knowledge of pious Gita Ji) glorifies the Master of Lineage, the creator of the universe, the Supreme God. Let us review the dialogues held in the battlefield in Kurukshetra during the war of Mahabharata between Kaal/Brahm and the warrior Arjun.

Arjun had refused to fight the battle realizing the catastrophic aftermaths of the war. At that time Kaal entered into the body of Lord Krishna like a ghost and provokes him to fight.

Gita Adhyay 18 provides Knowledge about other supreme god other than the giver of the knowledge of Gita

Adhyay 18, Shlok 46

YatH prvrttibhootanaM yen sarvmidM tatam
Swakarmna tambhyachrya siddhiM vindati manavH || 46 ||

Glorifying the supreme power, Kaal says to Arjun “The God from whom all living beings have originated and from whom this whole world has pervaded, by worshipping God through the performance of one’s natural activities, a man attains supreme spiritual success”.

Adhyay 18, Shlok 61

EeSvaraH sarvabhootaanaaM hRuddESE Arjuna tiShThati |
Bhraamayan sarvabhootaani yantraarooDhaani maayayaa || 61 ||

The giver of the knowledge of Gita (Kaal) says ‘O Arjun, the Supreme God manages the wanderings of the souls like figurines on a whirligig according to their karma (deeds) and resides within the hearts of all living beings.

Adhyay 18, Shlok 62

Tam Eva SaraNaM gachCa sarvabhaavEna bhaarata |
Tatprasaadaat paraaM SaantiM sthaanaM praapsyasi SaaSvatam || 62 || 

“Oh Descendent of Bharat, Arjun! You, in every respect, go in the refuge of only that Supreme God. By the grace of that Supreme God, you will attain the supreme peace and will attain the eternal abode – Satlok (place-dhaam)”.

The meaning of ‘in every respect’ is to not do any other pooja but to have faith in only one God by mind-action-speech.

Adhyay 18, Shlok 64

SarvaguhyatamaM bhooyaH SRuNu mE paramaM vachaH |
IShT Osi mE dRuDham iti tatO vakShyaami tE hitam || 64 ||

By saying this when Arjun did not reply, the giver of the knowledge of Gita further says ‘O Arjun, I will again say the most confidential of all confidential, my utmost mysterious beneficial words to you, listen to these-this Purna Brahm (complete God) is also my definite venerable God”.

Here, the giver of the knowledge of Gita means that Param Akshar Purush (Supreme God) is also my definite venerable God (Ishtdev), ie. He is worthy to be worshipped. I am also in His refuge. I also worship Him. (see Adhyay 15 Shlok 4)

Adhyay 18, Shlok 66

Sarvadharmaan parityajya maam EkaM SaraNaM vajra |
AhaM tvaa sarvapaapEbhyO mOkShayiShyaami maa SuchaH || 66 ||

Kaal says “Abandoning all my religious practices in me, you go in the refuge of that one Purna Parmatma (Supreme God). I will liberate you from all the sins; you do not grieve.

Here, it is imperative to give reference to Gita Chapter 17 Shloka 23 which indicates of salvation mantras (chanting of three mantras) Om-Tat-Sat (coded mantras) by which salvation is attained. The giver of the knowledge of Gita is telling Arjun to go in refuge of that Supreme God and abandon his worship. 

Note: ‘Vajra’ means ‘Go’. Meaning, Arjun you go in the refuge of the Supreme God. All translators of Gita Ji have wrongly interpreted it and have mentioned it as ‘come’ which is wrong. 

Adhyay 15 Shlok 4 provides information how can seekers attain Satlok-Sachkhand

Adhyay 15 Shlok 4

TatH padaṃ tat parimārgitavyaṃ yasmin gatāaH na nivartanti bhūyH |
Tam ev ch aadyaṃ puruśhaṃ prpadhye yatH prvṛttiH prsṛtā purāaṇī || 4 ||

After that one should search for that Supreme place (Satlok-Sachkhand). Having attained whom, human beings do not return to the world (in the vicious cycle of birth and rebirth) and from whom this ancient creation-nature/Srishti has extended. I am also in the refuge of that Aadi Purush Parmatma only. With firmness, one should worship Him (the complete God) and no one else.

Gita Adhyay 15 Shlok 16 -Brahm-Kaal is mortal

Adhyay 15 Shlok 16

Dwāu imau puruśhau loke kśharH ch ākśharH ev ch |
KśharH sarvāṇi bhūtāni kūṭasthH akśharH uchyate || 16 ||

In this world, there are two types of Gods, Perishable and Imperishable, and the bodies of all the living beings are said to be perishable and the soul, imperishable.

Here, there is a distinct description of the three Gods – two Gods are Kshar Purush (perishable God) and Akshar Purush (imperishable God). In reality, imperishable/immortal God is actually other than these two Gods known as the Eternal Parmatma Parmeshwar (Supreme God), SatPurush.

Gita Adhyay 15 Shlok 17- In reality eternal is the complete God

Adhyay 15 Shlok 17

UttamaH puruśhH tu anyaH Paramātma iti udāhṛtH |
YaH lokatrayam āviśhya bibhartyi avyyaH īiśhwarH || 17 ||

The Supreme God is, however, someone else, who by entering into the three loks, sustains everyone and is called as Eternal Supreme God.

Note: Supreme God who is unchanging ie. is ‘eternal’ in reality, the Guru of the universe (Jagat Guru), the basis of the soul; who takes those who have gone to Satlok after becoming completely liberated, to Satlok, the creator of all the brahamands, who does not betray like Kaal (Brahm) is, as it is, Himself KavirDev ie. God Kabir.

Gita Adhyay 13 Shlok 12-17 - The complete God only should be known & worshipped

Adhyay 13 Shlok 12

GYeyaṃ yat tat pravakśhyāmi yat Gyātvā amṛtam aśhnute |
Anādimat paraṃ brahma na sat tat nnā asat uchyate || 12 ||

God Kaal is saying to Arjun that ‘Now I shall reveal to you the knowledge about that complete God who is to be known, knowing whom one attains that immortal abode. That eternal (who is not created/born) Param Akshar Brahm (Puran Parmatma/Satpurush) can neither be called ‘Sat’ nor ‘Asat’. 

Note: ‘Sat’ means Akshar-immortal and ‘Asat’ means Kshar-mortal. Because that Almighty God is someone else. Like Gita chapter 15 Shlok 16 mentions two Gods. One is Kshar (Asat/mortal) and second Akshar (immortal/Sat). Then in chapter 15 Shlok 17 it is said that in reality immortal is even someone different who is called the Eternal Supreme God who by entering into the three regions sustains everyone.

Adhyay 13 Shlok 13

Sarvataḥ pāṇipādaṃ tat sarvatoakśhiśiromukham |
Sarvataḥ śrutimat lloke sarvam āvṛtya tiśhṭhati || 13 ||

His (Supreme God’s) hands and feet are everywhere, the eyes, heads, faces, and ears too are at all places. 

This means He is omnipresent. Nothing and no one is unnoticed from Him. In Him, only the entire universe is pervaded.

Note: Great Saint Garibdas Ji Maharaj was taken to that eternal abode by the Supreme God. He saw the whole creation, galaxy, sun, moon, stars etc. everything. He saw there the glory and spectacles of God. He only created Kaal-Brahm (Kshar Purush). Glorifying supreme God (Almighty KavirDev) he says:-

Jake ardh room par sakal pasara. Aisa puran Braham hamara

Garib Anant koti Brahamand kaa, ek ratti nahee bhaar
Satguru Purush Kabir hai, kul ke sirjanhar 

This reveals that He is SatPurush, the Almighty ‘Kabir’, the creator, the supreme God.

Adhyay 13 Shlok 14

Sarvendriyaguṇābhāsaṃ sarvendriyavivarjitam |
Asaktaṃ sarvabhṛt cha aiva nirguṇaṃ guṇabhoktṛ cha || 14 ||

That very complete God is the knower of everything. In reality, He is free from all senses, from all attachments. He does not owe anything. He nurtures everyone. He is omnipresent. In spite of residing in Satlok, His divine power operates the entire universe. He is said to be beyond materialism.

Note: Gita chapter 3 Shlok 14,15 it is said ‘all creatures are born from seed, seed generates from rain, rain from Yagya, Yagya is performed due to auspicious deeds, deeds are because of Brahm (Kaal). Kaal-Kshar Purush is created by Immortal/Eternal God, Supreme God (Param Akshar Purush). That Param Akshar Purush (complete God) exists in all Yagya (sacrifices). He is to be worshipped.    

Adhyay 13 Shlok 15

Bahir antaś cha bhūtānām acharaṃ charam eva cha |
Sūkśhmatvāt tat aviGYeyaṃ dūrasthaṃ chāntike cha tat || 15 ||

Existing outside and within all living beings, also in those who are movable and stable, the unmanifested/invisible, in subtle form is incomprehensive. This means no one knows that immortal/eternal God (SatPurush). That divine power managing everything dwells in the hearts of all living beings despite He resides far in Satlok.

Note: Devotees are ignorant that although that Almighty God (SatPurush) resides far, yet He can be attained by the power of devotion, by true worship, by chanting Satnam and Sarnam till their last breath. Without true worship taken from Tatvadarshi Saint, He is otherwise non-attainable.   

Adhyay 13 Shlok 16

Avibhaktaṃ cha bhūteśhu vibhaktam iva cha sthitam |
Bhūtabhartṛ cha tat GYeyaṃ grasiśhṇu prabhaviśhṇu cha || 16 ||

That Almighty God, the supreme power is although indivisible but His power is in the entire universe. Only that very supreme power is to be known. Who nurtures all regions twenty-one (21) brahamands of Kaal-Brahm, Brahma Lok, Vishnu Lok, Shiv Lok also 14 other regions, heaven, the earth and Hades, including the seven sankh brahamands (700 quadrillion universes) of ParBrahm. That supreme entity is the sustainer, the destroyer and the creator. He is other that this reverie Kaal, the deceiver.  

Adhyay 13 Shlok 17

Jyotiśhām api tat jyotiH tamasaH param uchyate |
GYānaṃ GYeyaṃ GYānagamyaṃ hṛdi sarvasya viśhṭhitam || 17 ||

That PaarBrahm (complete God) is the brightest of the brights. He resides within the hearts of all living beings. (Like the Sun, being at one place seeming to all beings to be with them, but the eyes cannot see it, therefore it can be said that the Sun in the special form exists in eyes because eyes can only see the light). He is attainable through true worship. Similarly, although Supreme God resides in eternal abode that divine power dwells in the hearts of all living beings. 

Gita Adhyay 13 Shlok 22 & 23 - Complete God (Purush) and Prakriti (Maya) are eternal

Adhyay 13 Shlok 22

Upadraśhṭā anumantā cha bhartā bhoktā maheśvaraH |
Paramātma eti chā apy uktH dehe asmin puruśhaH paraH || 22 ||

The soul residing within this body, in reality, is of Paramatma (God). That divine power keeps an eye on the doings of all souls, He is the knower. He inspires for all doings He is the permitter. Being the (Ish) Lord of Brahm, Vishnu, Shiva, Kshar Purush, Akshar Purush He is Maheshwar. He nurtures everyone in three loks (region) He is called the preserver. He is the supreme soul, Sacchidanandghan. He is the Almighty, Supreme God. 

Adhyay 13 Shlok 23

Ya evaṃ vetti puruśhaṃ prakṛtiṃ cha guṇaiH saha |
Sarvathā vartamānH api na sHa bhūyH abhijāyate || 23 ||

In this way through Tatvagyan (true spiritual knowledge) those who gain knowledge about the supreme soul, about divine power and His creation, they by all means even performing the destined deeds, never takes birth ie. they are liberated.

Gita Adhyay 13 Shlok 24- Arbitrary way of worship is useless

Adhyay 13 Shlok 24 

Dhyānen ātmani paśyanti kechit ātmānam ātmanā |
Anye sāṅkhyena yogena karmayogena chā apare || 24 ||

“Oh Arjun! To attain that supreme abode/the eternal place some do meditation, few others perform ‘Gyanyog’ like ‘doing Kirtan or recite path (read religious books)’, some get divine experience by performing religious deeds. 

Note: To attain Supreme God, the soul needs to be purified by chanting salvation mantras Satnam and Sarnam. Kaal/Kshar Purush does not provide that spiritual knowledge. He tells devotee that they should chant ‘OM’. By chanting ‘OM’ mantra souls can at the most attain Swarg (Heaven) or Mahaswarg (Supreme Heaven) but they remain in recurrence, this means they will not get the complete salvation. God says

‘Kabir, karta thaa to kyun raha, ab kar kyun pachtaye
Bove ped babool kaa, aam kahan se khaye’  

The above speech is meant to understand. Consider the purification of the soul as the land is made fertile. If the seed of devotion like Satnaam is not sowed and the Saarnam like tender stems do not generate then merely purification of soul won’t lead to attaining salvation. This will be like the knowledge is given of a mango tree (about complete god) but the seed (name/mantra) is given a babool tree (Kaal/Kshar Purush). Therefore, the soul does not get mango fruit (won’t attain complete salvation) rather they end up burning on Tapatshila (a very hot piece of rock where Kaal prepares his food to eat). Then they regret.

Gita Adhyay 13 Shlok 27 & 28 - Who believes only complete God is eternal is Knowledgable

Adhyay 13 Shlok 27 

Samaṃ sarveśhu bhūteśhu tiśhṭhantaṃ parameśvaram |
Vinaśyatsu avavinaśyantaṃ yaḥ paśyati sa paśyati || 27 ||

Knowing in this way those who know the complete God (Purna Brahm) that immortal/eternal God, is the true seeker, who has gained knowledge that the soul destroys in the human body but remains immortal in the subtle body. That happens with the divine’s power. Without His power the soul is sluggish. 

Note: In Devi Bhagwat Mahapuran, Prakriti Devi (Durga-Ashtangi) says ‘O Brahma, Vishnu, Mahesh! You and all living beings are movable due to my power. If I withdraw my power then you, entire nature and all other living beings will become void (unassisted). This Durga (Maya) gains power from SatPurush. Therefore, the origin of power is the complete God and with that divine power, only the entire creation of Kaal (Lord of twenty-one brahamands) exists. 

Adhyay 13 Shlok 28

Samaṃ paśyan hi sarvatra samavasthitam īśvaram |
Na hinasty ātmanā atmānaṃ tatH yāti parāṃ gatim || 28 ||

With similar perception the seeker / devotee who believes that the Supreme God is omnipresent, such a devotee is not deceiving anyone (like although sun is far yet its energy is present everywhere). After having true knowledge, by doing true worship, by taking initiation from the complete guru (who is the knower of Satnam and Sarnam) that seeker gets completely liberated, thereby attains God.

Gita Adhyay 13 Shlok 30-34- Tatvagyan helps devotee identify God & attain salvation

Adhyay 13 Shlok 30

Yadā bhūtapṛthagbhāvam ekastham anupaśyati |
TatH eva cha vistāraṃ brahma sampadyate tadā || 30 ||

When the seeker sees the diverse variety of living entities and the creation in the same situation then he attains that Purna Parmatma (Tat Brahm), the complete God.

Note: By seeing here it means, after gaining true knowledge ie. after understanding Tatvagyan when seekers change their way of worship ie. do not perform arbitrary religious practices and go in the refuge of the Tatvadarshi Saint (the complete spiritual leader) and do true worship they attain salvation. Because that seeker/devotee gains complete information about Kaal’s trap.

Adhyay 13 Shlok 31 

Anāditvāt nirguṇatvāt paramātmā ayam avyayH |
SharīrastH api kaunteya na karoti na lipyatH || 31 ||

O Arjun! Being eternal/everlasting (He is not created/born) and attributeless, this immortal supreme soul (Purna Brahm) in spite of residing in all living beings remains inactive and does not indulge. 

Note: Like the rays of the sun without any discrimination falls everywhere but do not get involved,  similarly, Purna Parmatma (Complete God) with His divine power performs all tasks but remains invisible.

Adhyay 13 Shlok 34

KśhetrakśhetraGY avam antaraṃ GYānachakśhuśhā |
Bhūtaprakṛtimokśhaṃ cha ye viduH yānti te param || 34 ||

In this way, through Tatvagyan, those creatures who understand the secret of Kshetra (body) and kshetragya (Brahm) get liberated from Prakriti (consort of Kaal ie. Maya/Ashtangi) and attain Puran Brahm (complete God). This means they get relieved from Kaal’s trap. They attain eternal peace ie. salvation. 

Note: This means by abandoning the worship of Kaal and doing true worship of complete God (chanting salvation mantras-Satnam and Sarnam) the soul is liberated from Kaal’s trap. (also see Gita chapter 13 Shlok 1,2) 

Gita Adhyay 5 Shlok 6 & 7-Vices are never destroyed with way of worship mentioned in Veda

Adhyay 5 Shlok 6 

SannyāsaH tu mahā-bāho duḥkham āptum ayogatH
Yoga-yuktH muniH brahma na chireṇ ādhigachchhati || 6 ||

O Arjun! without ‘Karma-yoga’ (performing deeds), becoming a sage and worshipping Brahm (Kaal) or Brahma, Vishnu and Shiva is an arbitrary way of worship which leads to sorrow. Seekers who do true worship as proven in holy scripture soon attain ParBrahm Parmatma (the complete God)

Adhyay 5 Shlok 7

Yoga-yuktH  viśhuddhātmā vijitātmā jitendriyaH
Sarva-bhūtātma-bhūtātmā kurvann api na lipyate || 7 ||

The person who has self-realization thinks that evil is not to be done, for that he tries to make his mind stable. Upon believing that he has controlled his mind that pious soul makes an effort not to sin, but the mind cannot be controlled by doing worship of Brahm (Kaal). 

Note: In Holy Gita, in a lot of verses, the giver of the knowledge of Gita (Kaal) says that those who worship me attain me (ie. those who chant ‘OM’ mantra, attain Brahm/Kaal). They are in recurrence. Their birth and rebirth remains as it is. If they worship Tat-Brahm (Param Akshar Brahm) ie. chant Satnam and Sarnam, they attain Him (complete God). Then their vicious cycle of birth and rebirth ends. The way of that worship is suggested to be taken from a Tatvadarshi Saint. That tatvagyan is not completely mentioned in Vedas and Gita. Due to which those who worshipped according to Vedas never got rid of vices.   

Gita Adhyay 5 Shlok 8-13 -Tatvagyani Seekers get conscious, avoid sin

Adhyay 5 Shlok 8 & 9

Na avam kiñchit karomī iti yuktH manyeta tattva-vit
Paśhyañ śhṛiṇvan spṛiśhañ jighrann aśhnan gachchhan svapañ

Shvasan pralapan visaṛjan gṛihṇan unmiṣhan nimiṣhann api
Indriyāṇī indriyārtheṣhu vartanta iti dhārayan || 8 /9||

O Arjun! Seekers who have gained Tatvagyan (true spiritual knowledge ) while performing all deeds (like seeing, hearing, touching, smelling, eating, wandering, sleeping, breathing, talking, sacrificing, accepting, blinking eyes think that he is not doing anything). This means he remains conscious that ‘he might not commit any sin’. Therefore, it is said that he acts basis the true knowledge he has gained.  

Adhyay 5 Shlok 10

Brahmaṇ ādhāya karmāṇi saṅgaṁ tyaktvā karoti yaH
Lipyate na saH pāpena padma-patram ivām abhasā || 10 ||

Seekers who have gained knowledge about Puran Parmatma (complete God) and have taken initiation from the complete guru (tatvadarshi saint) perform auspicious deeds. Therefore, he remains free from bonding. Whereas, those who act basis knowledge of Kaal (Brahm) have to bear fruits (rewards and punishment) of their deeds.

Adhyay 5 Shlok 13

Sarva-karmāṇi manasā sannyas ayāste sukhaṁ vaśhī
Nava-dvāre pure dehī na ava kurvan na kārayan || 13 ||

He who has won inner self, such an embodied being residing within the body of nine openings, when renounces worldliness, happily resides in the form of Sacchidanandghan, the supreme soul.     

Gita Adhyay 5 Shlok 14-20 – Humans performs basis their nature

Adhyay 5 Shlok 14

Na kartṛitvaṁ na karmāṇi lokasya sṛijati prabhuH
Na karma-phala-saṅyogaṁ svabhāvH tu pravartate || 14 ||

The giver of the knowledge of Gita glorifies the Lord of the Lineage who is other than him. He says  “when God, means Lord of the Lineage, in the beginning, creates the world, at that time he does not do so basis deeds. But all living entities according to their nature perform activities and according to those deeds they bear happiness and misery.   

Adhyay 5 Shlok 15

Nā adatte kasyachit pāpaṁ na cha ava sukṛitaṁ vibhuH
Agyañen āvṛataṁ gyañāṁ tena muhyanti jantavaH || 15 ||

Omnipresent supreme soul means Puran Parmatma (complete God) do not provide reward either of auspicious deeds or evil deeds. The soul gets whatever is destined, but due to ignorance, the true knowledge is hidden. Because of lack of true spiritual knowledge (tatvagyan) all ignorable like animals, are deluded ie. according to their nature by doing arbitrary worship they are enamored by false materialistic pleasures. Those seekers who do true worship as proven in holy scriptures, God forgives their deeds, else they only bear their sacraments.

Adhyay 5 Shlok 16

Jñānena tu tat agyānaṁ yeyaṣhāṁ nāśhitam ātmanaH
Teṣhām āditya-vat gyānaṁ prakāśhayati tat param || 16 ||

But their ignorance is removed by Puran Parmatma who appearing in the form of the tatvadarshi sant provides true spiritual knowledge. He spreads that true knowledge which is diminished because of self-knowledge. That true spiritual knowledge (tatvagyan) radiantly illuminates Puran Parmatma, the supreme God (similar to the brightness of the sun) who is other than the giver of the knowledge of Gita. Means, by completely removing the darkness of ignorance he provides knowledge about the glory of Param Akshar Brahm. 

Adhyay 5 Shlok 17

Tad-buddhayH  tadātmānH taniṣhṭhāH tat-parāyaṇāH
Gachchhanty apunar-āvṛittiṁ jñāna-nirdhūta-kalmaṣhāH || 17 ||

Those whose intelligence is empowered by spiritual knowledge, whose sins are nullified after gaining spiritual knowledge, who have firm faith in Sacchidanandghan ie. Parmatma (God) their vicious cycle of birth and death ends and they attain salvation.

Gita Adhyay 5 Shlok 18 – Tatvagyani is defined

Adhyay 5 Shlok 18

Vidyā-vinaya-sampanne brāhmaṇe gavi hastini
Shuni chaiva śhva-pāke cha paṇḍitāH sama-darśhinH || 18 ||

Seekers who have gained tatvagyan see creatures like cow, elephant, dog, low as untouchable or a learned, etc., all with equal vision, since the soul within is similar which based on their deeds is holding various life form.

Adhyay 5 Shlok 19

Ihai ava taiH jitaH sargH yeṣhāṁ sāmye sthitaṁ manH
Nirdoṣhaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāH || 19 ||

Those whose mind is fixed inequality of vision, despite the fact that they live in this materialistic world yet they are innoxious and are seated in Sacchidanandghan Brahm. 

Adhyay 5 Shlok 20

Na prahṛiṣhyet priyaṁ prāpya na udvijet prāpya chā apriyam
Sthira-buddhH asammūḍH brahma-vit brahmaṇi sthitH || 20 ||

Who on the basis of tatvagyan (true spiritual knowledge) considers pleasure and grief as God’s will, that knower (Brahmanee) of divine knowledge (Brahmavit) resides in Sacchidanandghan Brahm, ie. the supreme God.

Gita Adhyay 5 Shlok 24-26 – Who attains Liberation & Who remains deprived?

Adhyay 5 Shlok 24

YeH anantH-sukH 'antar-ārāmH tathā antar-jyotiH eva yaH
SaH yogī brahma-nirvāṇaṁ brahma-bhūtH 'dhigachchhati || 24 ||

True knowledgeable seeker from within is connected with Puran Parmatma (complete God). That sage (yogi), the seeker, attains that very God with absolute peace means Sacchidanandghan Brahm, ie. the supreme God.

Adhyay 5 Shlok 25

Labhante brahma-nirvāṇam ṛiṣhayH kṣhīṇa-kalmaṣhāH
Chhinna-dvaidhāH yatātmānaH sarva-bhūta-hite ratāH || 25 ||

After taking initiation from a tatvadarshi saint, seekers who do true worship as proven in all holy scriptures, whose sins are nullified, all doubts are resolved is truly the well-wisher of all creatures. That true devotee performing auspicious deeds attains that absolute peace-giving, happiness giving God-SatPurush.

Note: Kaal is a furious God. In his region (Lok) no one can survive with peace and happiness. Everyone suffers from some or the other grief. But, in that eternal abode ie. Satlok there is no sorrow. All creatures live happily. There resides the supreme peaceful soul, the Supreme God  

Adhyay 5 Shlok 26

Kāma-krodha-viyuktānāṁ yatīnāṁ yata-chetasām
AbhitH brahma-nirvāṇaṁ vartate viditātmanām || 26 ||

Renounced from all vices, for that self-realized soul (who has subdued his mind) God is omnipresent, ie. that divine power (Purna Parmatma) appears to be with everyone. 

Gita Adhyay 6 Shlok 7- Only God is utmost important to a Tatvagyani

Adhyay 6 Shlok 7 

JitātmanaH praśhāntasya paramātmā samāhitaH
Shītoṣhṇa-sukha-duḥkheṣhu tathā mānāpamānayH || 7 ||

The giver of the knowledge of Gita says to Arjun, ‘the devotee/seeker who in heat & cold, joy & sorrow, and honor & dishonor remains stable and does not get distracted, means he continues worshipping Sacchidanandghan Brahm ie. God, by all means, is seated in the divine (dear to God). Means, he is the true devotee.

Gita Adhyay 6 Shlok 19 & 20 – Information, How to attain complete God & abandon fasting

Adhyay 6 Shlok 19 

Yathā dīpo nivāta-stho neṅgate sopamā smṛitā
Yogino yata-chittasya yuñjato yogam ātmanaḥ || 19 ||

The quality of a devotee/seeker (yogi) (doing true worship) is explained whose senses are so pure, mind is so steady just like a flame in a windless place does not flicker, similar is the condition of the devotee whose unwavering mind unites with the ultimate consciousness.

Adhyay 6 Shlok 20

Yatroparamate chittaṁ niruddhaṁ yoga-sevayā
Yatra chaivātman ātmānaṁ paśhyann ātmani tuṣhyati || 20 ||

Restraining their mind from vices, devotees who do true worship after taking name initiation from the complete saint, following rules of worship and remain fix to only one Puran Parmatma, their soul purifies. Due to self-realization, then the seeker remains satisfied in the devotion of the supreme soul, ie. then he considers ‘Jeev’ (living entity) and the soul in a similar state.

Note: Like, the water and the ice are in a similar state. Ice is formed from the water. In the same way, the soul has become ‘Jeev’ (living entity). As long water is ice it does not possess qualities of the water. Meaning, ice is ice, water is water. If someone says ice is water only, then he is ignorant. If someone says ‘Jeev’ is Brahm ie. God, then he is ignorant. When from the ice, water is formed then it will possess those qualities. Similarly, from living entity (Jeev) Brahm will be formed then he will possess qualities of the eternal soul like God.

Gita Adhyay 4 Shlok 31 & 32- Chanting mantras along with performing Yagya

Adhyay 4 Shlok 31 

Yajña-śhiṣhṭāmṛita-bhujo yānti brahma sanātanam
Nāyaṁ loko ’styayajñasya kuto ’nyaḥ kuru-sattama || 31 ||

“Oh, the warrior Arjun! Those who perform true worship, abandoning the arbitrary way of worship, and chant true mantras (Satnaam & Sarnam) attain Sanatan ParBrahm, Puran Parmatma ie. the complete God. Those who do not perform Yagya, means do not do true worship they do not get any pleasure/benefit in this lok (earth). Then How will they get any benefit (happiness) in Parlok? (the eternal world)  

Note: Along with Naam Sadhna (chanting mantras) performing five Yagya is told to be of utmost important viz:- righteousness, meditation, sacrifice, prostrate, knowledge (reading religious books). This means that the true worship provided by the complete Saint is only beneficial. 

Adhyay 4 Shlok 32

Evaṁ bahu-vidhā yajñā vitatā brahmaṇo mukhe
Karma-jān viddhi tān sarvān evaṁ jñātvā vimokṣhyase || 32 ||

In Sukshma Veda, in the nectar speech given from the lotus mouth by the complete God ie. in Sacchidanandghan Brahm speech (Kavir vaani), the complete description of all Yagya means all religious practices are described in detail which are accomplished by performing worldly affairs and physically performing religious deeds like Daan (donation), Sewa (to serve) Smaran (meditation), etc. With this the seeker becomes free from the bondage of deeds. 

Note: The giver of the knowledge of Gita says ‘I do not know that tatvagyan (true spiritual knowledge- How to attain salvation?)’ therefore in Gita chapter 4:34 he says ‘Search the tatvadarshi sant who knows that tatvagyan”

Adhyay 8 Shlok 3-Who is TAT Brahm?

Adhyay 8 Shlok 3

Akṣharaṁ brahma paramaṁ svabhāvo ’dhyātmam uchyate
Bhūta-bhāvodbhava-karo visargaḥ karma-sanjñitaḥ || 3 ||

Answering to Arjun, the giver of the knowledge of Gita says ‘Arjun! He is ParamAkshar Brahm. He is addressed by his original name. He is a complete God.

Note: In spiritualism, there are three Gods

  • Kshar Purush (Brahm, Ish)
  • Akshar Purush (ParBrahm)
  • Param Akshar Purush- This is the complete God, also called Param Akshar Brahm

Gita Adhyay 8 Shlok 8-10 – Seeker of complete God attains Him

Adhyay 8 Shlok 8 

Abhyāsa-yoga-yuktena chetasā nānya-gāminā
Paramaṁ puruṣhaṁ divyaṁ yāti pārth ānuchintayan || 8 ||

It has been clarified in Gita Adhyay 8, Shlok 8 to 10 that a worshipper who does Jaap of the (naam) mantra of Supreme God with undivided attention, he, who constantly thinks of Him alone, (Param Divyam Purush yaati) goes to that Param Divya Purush ie. Supreme God (Purna Brahm) 

Adhyay 8 Shlok 9

Kaviṁ purāṇam anuśhāsitāram aṇor aṇīyānsam 
Anusmared yaḥ sarvasya dhātāram achintya-rūpam 
Aditya-varṇaṁ tamasaḥ parastāt || 9 ||

A worshipper, who remembers the Eternal, Controller of all, Subtler than the subtlest, the Sustainer of all, Self-effulgent like the sun ie. possessing a bright body, beyond the darkness of ignorance is (Kavim) KavirDev (God Kabir) Sachchidanandghan, the Supreme God.

Adhyay 8 Shlok 10

Prayāṇa-kāle manasāchalena
Bhaktyā yukto yoga-balena chaiva
Bhruvor madhye prāṇam āveśhya samyak
Sa taṁ paraṁ puruṣham upaiti divyam || 10 ||

That worshipper, who is endowed with bhakti, by the power (the earnings of Naam Jaap ie. mantras) of the worship of the Jaap of three mantras, while leaving the body at the time of death, reaching Trikuti does the sumiran of Sarnaam by practice, goes to that divine form ie. bright, visible, (Param Purush) Supreme God only.

Note: In all three Shlok (mantras/verses), (8/8-10) knowledge about complete God-SatPurush is given. His name is also indicated. He is (Kavim) ‘KavirDev’ 

Adhyay 8 Shlok 17- 19 – Description about the age of all Gods

Adhyay 8 Shlok 17

Sahasra-yuga-paryantam ahar yat brahmaṇH viduH
Rātriṁ yuga-sahasrāntāṁ te ’aho-rātra-vidH janāH || 17 ||

The giver of the knowledge of Gita explains ‘O Arjun! One day of ParBrahm is of one thousand (1000) yug (Kalp), and similar are the nights extending to the same span of time. That Purush, the tatvadarshi saint (true spiritual leader) who tells this, is the knower of the reality about day and night.

Note: All other translators have wrongly explained shloka no.17. (This verse is about Akshar Purush). They mention, one day of Shree Brahma Ji is of one thousand chatur (four ages) yug (kalp) which is not correct. Because in the main chapter it is mentioned ‘Sahasra-yuga’ and not ‘chatur-yuga’, also it is mentioned ‘brahmaṇH’ and not ‘brahma’. This shloka 8/17, mentions about ParBrahm (Akshar Purush) and not about Shree Brahma Ji. Due to the lack of true spiritual knowledge, the ignorable have misinterpreted.  

Adhyay 8 Shlok 18

Avyaktād vyaktayaḥ sarvāḥ prabhavantyahar-āgame
Rātryāgame pralīyante tatraivāvyakta-sanjñake || 18 ||

The entire world advented during the day is produced from Akshar Purush ie. ParBrahm who is unmanifested and at the fall of the night all embodied beings disappear again thereinto this unmanifested.

Adhyay 8 Shlok 19

Bhūta-grāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate
Rātryāgame ’vaśhaḥ pārtha prabhavatyahar-āgame || 19 ||

O Partha! These very multitudes of living entities repeatedly take birth sacramentally and are reabsorbed at the fall of the night, to embody again automatically on the onset of the next day.

Gita Adhyay 8 Shlok 20- Another Eternal Supreme God other than Akshar Purush

Adhyay 8 Shlok 20

Paras tasmāt tu bhāvo ’nyo ’vyakto ’vyaktāt sanātanaH
Yaḥ sa sarveṣhu bhūteṣhu naśhyatsu na vinaśhyati || 20 ||

In this verse, Kaal glorifying the supreme God says “But apart from that unmanifested ParBrahm ie. Akshar Purush there is another unmanifested ie. implicit one from the beginning, that divine Purush ie. Param Akshar Brahm (complete God) who is immortal/eternal even when all living entities cease”.  

Gita Adhyay 8 Shlok 21- The ultimate abode of Kaal-Brahm is also Satlok

Adhyay 8 Shlok 21

Avyakto ’kṣharaH iti yuktH tam āhuḥ paramāṁ gatim
Yaṁ prāpya na nivartante tad dhāma paramaṁ mam || 21 ||

That unmanifest ie. the implicit/immortal one, that is greeted with this name, which is hidden due to ignorance is known as the ultimate/supreme abode, attaining whom, living beings never return to this mortal existence (get free from vicious cycle of birth and rebirth) because in the beginning Kaal-Brahm (Kshar Purush) also used to reside in Satlok-the eternal place, therefore, he calls it to be his ultimate abode. He says that place is superior to mine.    

Gita Adhyay 8 Shlok 22 - Firm devotee attains the complete God

Adhyay 8 Shlok 22

PuruṣhaH saH paraH pārtha bhaktyā labhyaH tu ananyayā
Yasyā antHsthāni bhūtāni yena sarvam idaṁ tatam || 22 ||

“Oh Partha Arjun! The Param Purush Parmatma (Supreme God), under whom are all living beings and from whom this whole universe has pervaded, is attainable only by undivided devotion.

The meaning of undivided bhakti/devotion is to do bhakti of one Parmeshwar (Supreme God) and not of other gods-goddesses ie. the three Gunas (Rajgun-Brahma, Satgun-Vishnu, and Tamgun-Shiv). 

Note: Holy Gita Ji provides evidence of three unmanifest Gods.  

  • Kshar Purush (Kaal who is the giver of the knowledge of Gita).  
  • Akshar Purush –ParBrahm who is described in Adhyay 8 Shlok 17-19. 
  • Puran Brahm-The complete God who is glorified in Adhyaya 8 Shlok 20-22 who is truly immortal. 

Gita Adhyay 7 Shlok 19 - Kaal-Brahm’s worship is inferior

Adhyay 7 Shlok 19

Bahūnāṁ janmanām ante jñānavān māṁ prapadyate
Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ || 19 ||

In this mantra, Brahm (Kaal) is saying that even my sadhana is done by only a few; only a fortunate person does it after many births; otherwise, one’s intellect does not rise above the bhakti of the lower gods, Shri Brahma Ji, Shri Vishnu Ji, Shri Shiv Ji, and other gods, ghosts and pitras (spirits of deceased ancestors). But it is very difficult to find a saint who tells that only the Supreme God is worthy of being worshipped. He is the Creator of the whole universe; He only fosters and protects everyone, is the Almighty. In reality, He only is ‘Vasudev’. The meaning of Vasudev is ‘the Master of all’.

Gita Adhyay 7 Shlok 20-23 - Foolish people worship three God ie. Brahma, Vishnu, Shiva

Adhyay 7 Shlok 20

KāmaH taH taH hṛita-jñānāH prapadyante ’anya-devatāH
Taṁ Taṁ niyamam āsthāya prakṛityā niyatāH svayā || 20 ||

Because of those material desires, those whose wisdom has been stolen away, they, inspired by their inherent nature, relying on the rule endowed with darkness of ignorance, worship other gods.  

Adhyay 7 Shlok 21

YaH yaH yāṁ yāṁ tanuṁ bhaktaH śhraddhayārchitum ichchhati
Tasya tasyā achalāṁ śhraddhāṁ tām eva vidadhāmy aham || 21 ||

The speaker of Gita reveals the truth that ‘the form of whichever god, a devotee wants to worship, I make that devotee’s faith firm in that particular god. 

Adhyay 7 Shlok 22

SaH tayā śhraddhayā yuktaH tasyā arādhanam īhate
Labhate cha tataH kāmān maya ava vihitān hi tān || 22 ||

Endowed with that faith, he worships that god and obtains the objects of his desire from that god, ordained by me alone. 

Adhyay 7 Shlok 23

Antavat tu phalaṁ teṣhāṁ tad bhavaty alpa-medhasām
Devān deva-yajH yānti mad-bhaktH yānti mām api || 23 ||

But that fruit attained by those dim-witted people is perishable. The worshippers of gods go to gods. (Madhbhakt) Matavlambi, the devotees who do bhakti according to the methods of bhakti mentioned in the Vedas, also attain me only ie. nobody is out of Kaal’s trap.

Note:  In Adhyaya 7 Shlok 20-23, he has said that whatever sadhana, of whichever pitra, ghosts, gods-goddesses, etc. they perform by nature, I (Brahm-Kaal) only make those dim-witted people (devotees) attracted towards that particular god. I (Kaal) only have given some powers to those gods. On that basis only, the worshippers of gods will go to gods. But that way of worship of those foolish worshippers will soon take them to the 84 lakhs births of various life forms, and those who worship me (Kaal), they go to Tapatshila (a self-burning piece of stone which automatically remains very hot. On this Kaal-Brahm cooks his meal of one lakh human beings) and then to my Mahaswarg/Great Heaven (Brahamlok), and thereafter remain in the cycle of birth-death; do not attain salvation.

Gita Adhyay 7 Shlok 24-28- Kaal-Brahm never appears in his real form

Adhyay 7 Shlok 24

Avyaktaṁ vyaktim āpannaṁ manyante mām AbuddhayH
Paraṁ bhāvam ajāanantH mam āvyyam anuttamam || 24 ||

The giver of the knowledge of Gita says ‘Foolish people, not knowing my bad ie. inferior, eternal, prime character, consider the unmanifested/ invisible me, Kaal, to have incarnated in human form ie. in form as Lord Krishan 

Note: Why does he call his policy of remaining hidden as bad/inferior (anuttam)? If a father does not even appear before his sons, then there is a fault in him because of which he is hidden, and is also providing all the facilities to them. 

Adhyay 7 Shlok 25

Nā ahaṁ prakāśhH sarvasya yoga-māyā-samāvṛitH
MūḍH a’yaṁ nā abhijānāti lokH mām ajam avyyam || 25 || 

I, (Kaal) hidden by Yogmaya, do not appear before everyone ie. remain invisible ie. unmanifested, therefore, this ignorant world does not know me and my eternal character of not taking birth ie. consider me having come in incarnation form.

Adhyay 7 Shlok 26

Ved āhaṁ samatītāni vartamānāni chā arjuna
Bhaviṣhyāṇi cha bhūtāni māṁ tu veda na kaśhchana || 26 ||

The giver of the knowledge of Gita says “I (Kaal) know about all occurrences of past, present, and future of all creatures (residing under me in my twenty-one Brahamands), but I do not manifest due to which no one knows me.

Adhyay 7 Shlok 27

Ichchhā-dveṣha-samutthena dvandva-mohena bhārata
Sarva-bhūtāni sammohaṁ sarge yānti parantapa || 27 ||

Due to the lack of true spiritual knowledge all living entities in this world because of desires and grudges are getting pleasures and grief. By worshipping Brahm-Kaal ie. the speaker of Gita and other divinities they remain trapped in karmas of pleasure and grief, birth and death. 

Adhyay 7 Shlok 28

Yeṣhāṁ tu anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām
Te dvandva-moha-nirmuktH bhajante māṁ dṛiḍha-vratāH || 28 ||

But those who, due to the effect of the sacraments of previous birth perform auspicious deeds and avoid committing sins, those who are free from rivalry, love, and affection borne out of passion-hatred, such firm devotees worship me.

Gita Adhyay 7 Shlok 29 – Who get liberated from kaal’s trap?

Adhyay 7 Shlok 29

Jarā-maraṇa-mokṣhāya mām āśhritya yatanti ye
Te brahma tadviduḥ kṛitsnam adhyātmaṁ karma chākhilam || 29 ||

The speaker of Gita says "Those who know my entire adhyatm/religious knowledge and all actions, those men strive to get rid of old age and death and they know that Brahm (Tat Brahm)."

Gita Adhyay 14 Shlok 19 - Brahma, Vishnu, Shiva are not the doers

Adhyay 14 Shlok 19 

Nā anyaṁ guṇebhyH kartāraṁ yadā draṣhṭā anupaśhyati
GuṇebhyH cha paraṁ vetti mad-bhāvaṁ sH adhigachchhati || 19 ||

Kaal-Brahm explains to Arjun that Brahma, Vishnu and Shiva are not the doers. 

He says ‘when the seeker (who knows the true spiritual knowledge) due to ignorance do not see anyone as doer apart from three Gunas (qualities) (Brahma, Vishnu, Shiv) ie. he does not accept any supreme power beyond these three qualities, but hearing from someone he is aware about Sacchidanandghan Brahm ie. Param Akshar Brahm (Supreme God) also attains me.

Note: Kaal Brahm clarifies that those who do not have complete knowledge, he apart from Rajogun Brahma Ji, Satogun Vishnu Ji and Tamogun Shiv Ji do not know anyone to be the creator of the universe. If from a tatvadarshi saint, he gets to know about the divine power (supreme God) then he considers me only to be Param Akshar Brahm, and attains me ie. he remains in my trap only.

The Speaker of Gita Claims to be in Birth and Death

In Holy Gita Adhyay 4 Shlok 5 God (Brahm), the narrator of Gita is saying that oh Arjun! You and I have had many births.

This very evidence is given in Gita Adhyay 2 Shlok 12; where the narrator of Gita has said that oh Arjun! You, I and all these soldiers have taken birth before and will also take birth in the future.

{It is clear from this that Brahm (the narrator of Gita) is also a perishable / Mortal God (Kshar Purush).}

Therefore, in Gita Adhyay 15 Shlok 16-17, there is a distinct description of the three Gods – two Gods are Kshar Purush (Perishable God – Brahm) and Akshar Purush (Imperishable God – Akshar Brahm ); but in reality imperishable/immortal is some other God, who is actually known as the Eternal Parmatma Parmeshwar (Supreme God).

Moreover, Shrimad Devi Bhagwat proves that Brahma, Vishnu (Lord Krishna) and Shiv are in birth and death and Goddess Durga is their Mother.

Who is Supreme God According to Gita Ji?

This is clear from Adhyay 15 Shlok 17 and the entire above description that Lord Krishna Ji is not the supreme God. Supreme God is “KavirDev’. Gita narrator even mentions the name of the Supreme God.

All holy scriptures of all religions ie. four Vedas, Holy Quran Sharif, Holy Bible, Holy Guru Granth Sahib along with Kabir Sagar also give evidence that ‘KavirDev’ is the creator of this universe. He is the Supreme God.

Let us ponder

The evidence of the exhibition of the above mentioned ‘Viraat’ form (chapter 11:32) is available in ‘Sankshipt Mahabharata; published from Gita press, Gorakhpur. Important to notice here is 

1). In the battlefield, Lord Krishana was already with Arjun, why did he said ‘I have appeared now?’ This indicates Shri Krishan Ji was not Kaal. Lord Krishna was a pleasant figure with whose sight human beings and animals (cow etc) used to come to him to obtain love, gopis were highly fascinated by him, they even stop eating and drinking without his audience. Kaal by entering into the body of Lord Krishna as a ghost provided the knowledge of Holy Gita by narrating the gist of four Holy Vedas. He showed his ghastly appearance with one thousand arms. Lord Krishna had four arms.

Adhyay 11, Shloka 21 and 46, Arjun scared with ghastly look of Kaal says “Oh Lord! You are even eating the sages, gods, and siddhas (endowed with supernatural powers), who are praising you only by reciting mantras from the Holy Vedas and praying for the protection of their lives. Some are hanging in your jaws and some are going into your mouth. ‘Oh Sahastrabahu (ie. God with thousand arms)! You please come in that same Chaturbhuj (with four arms) form of yours. I am unable to stay composed after seeing your dreadful appearance”.

2). In Kaurav’s assembly, Lord Krishna had already shown the ‘Viraat’ (huge) form and here on the battlefield, Kaal showed his ‘Virat’ form (by entering into Shri Krishna Ji’s body like a ghost). He says nobody has seen this ‘Viraat’ form before, except you, Arjun. Adhyay 11, Shlok 47. Neither before nor thereafter, Lord Krishna ever said that ‘I am an enlarged Kaal’. This proves the narrator of Holy Gita Ji is Kaal-Brahm.

Lord Krishna had a pleasant personality, men and women from far-off places used to long for a sight of his. He was equipped with supernatural powers since he had the power of previous bhakti. With that, he displayed his ‘Virat’ form which was less effulgent than the effulgent body (Virat) of Kaal.

3). The giver of the knowledge of Gita is Sahastrabahu ie. he possesses a thousand arms with thousand kalaas, whereas Shree Krishna Ji, an incarnation of Lord Vishnu has four arms possessing 16 kalaas (skill / art).

4). Shree Krishna Ji went as a peace-messenger thrice so that the battle should not happen. But on the battlefield, when Arjun refused fighting seeing major destruction which will happen of the near and dear ones (see Gita Adhyay 1 Shlok 31 to 39, 46 and Adhyay 2 Shlok 5 to 8), Kaal provoked him saying “Arjun, don’t be a coward; fight! Either you will die in war and go to heaven, or will win the war and rule the Earth”. Kaal with this caused terrible destruction and turmoil and remained in the body of Shree Krishna Ji until the battle of Mahabharat ended.

5). Shree Krishna Ji installed Shri Yudhishthir on the royal throne of Indraprastha and planned to leave for Dwarika. Arjun requested Lord Krishna to deliver that very knowledge of Gita Ji, “in its entirety, as I have forgotten it because of mental aberration”.  Lord Krishna replies “Oh Arjun! You are very devotion less. Your memory is not good. Why did you forget such sacred knowledge?”. Then he himself said that now I cannot say that entire knowledge of Gita ie. I don’t know it. He said, “At that time I had said it by being connected with God (Yog-Yukt)”. 

Reference: Sankshipt (concise) Mahabharat, page no. 667 & 1531 of the old book

(Mahabharat, Aashrv 1612-13)

Na shakyaM tanmya bhooyasttha vaktumsheshatH II 
ParM hi Brahm kathitM yogyukten tanmya I

God said - “Repeating all that in that very form is not possible for me now. At that time, I had explained the ParmatavTatv (reality about God) by being connected with God (Yog-Yukt) 

This is a matter of consideration that if God Shri Krishna Ji had got connected with God during the war, then it would not have been difficult to connect with God during peace-time.  

Even more evidence are in Sankshipt Mahabharat, page no. 1531, excerpts of Shri Vishnu Puran and Shrimad bhagavad Gita Ji that Shri Krishna Ji did not narrate the knowledge of Shrimad Bhagavad Gita; it was narrated by Kaal-form Brahm (Jyoti Niranjan) ie. Maha Vishnu had delivered it by entering like a ghost into the body of Shri Krishna Ji  

6). After the war, Yudhishthir started having nightmares because of the sins that occurred for the death of a lot of warriors on the battlefield. Lord Krishna the suggested solution to perform Yagya. Arjun hearing this became very upset and thought in his mind that God Shri Krishna Ji while narrating Holy Gita said ‘Arjun, you will not incur any sin’ (Adhyaya 2, Shloka 37-38) and provoked to fight the battle, now Lord Krishna’s statement is contradicting. Yagya was performed at decided duration which became successful only when Shri Sudarshan Swapach had food.

How Lord Krishna died?

The end of Lord Krishna was painful. Here we will explain How Lord Krishna died? 

After some time, the whole Yadav community perished as a result of Rishi Durvasa Ji’s curse. Lord Krishna Ji was shot a poisoned arrow in the sole by a hunter (who was the soul of Sugreev’s brother, Baali, in Treta Yuga). During his last breaths, Lord Krishna suggested Pandavas abandon the kingdom and meditate in the Himalayas to mortify their bodies because they had terrifying sins of the murders committed during the war. Then Arjun could not resist and questioned “Lord, when I had refused to fight, you provoked me to do so saying ‘if you die in war, you will go to heaven and if you are victorious, you will rule the earth and you will not incur any sin’ (Adhyay 2, Shlok 37-38) Neither did we die in the war and attained heaven, and now you are ordering us to abandon the kingdom, so, nor are we able to enjoy kingdom of Earth. What interest do you have in doing this deceitful act?’.

Lord Krishna replied, “ I will tell the truth that there is another villainous power which kept us operating like a machine; I don’t know what I said in Gita”. Saying these words with tears in his eyes, Shree Krishna Ji passed away.

It has been proved from the above-mentioned description that Lord Krishna did not speak the knowledge of Gita Ji. It has been spoken by Brahm (Jyoti Niranjan / Kaal), who is the master of twenty-one brahamands.

7). After performing the last rites of Shri Krishna along with all the Yadavs, the four Pandav brothers left Arjun and returned to Indraprastha (Delhi). Subsequently. Arjun was bringing Dwarika’s women along with him. On the way, wild people looted all the gopis (women of Dwarika) and abducted a few and beat Arjun. Arjun had the same ‘Gandiva’ now in his hand, with which he had committed infinite killings in the Mahabharat war. Even that did not work. 

Arjun said, “This Shri Krishna was actually a liar and a deceitful person. When he had to make me sin in the war, he granted me power. I used to knock down hundreds of warriors with one arrow, and today he has snatched that power away; I am standing here helplessly while being beaten”.

In this very matter, Purna Brahm God Kabir (KavirDev) says that Shri Krishan Ji was not a fraud or a liar. Kaal (Jyoti Niranjan) is committing all these wrong-doings. Until this soul comes in the refuge of God Kabir (SatPurush) through the Complete Saint (Tatvadarshi), Kaal will keep on inflicting atrocities like this. One gains full information through Tatvagyan (True Spiritual Knowledge).

This proves that the knowledge of Shrimad Bhagavad Gita was not narrated by Shri Krishana, rather it was spoken by Brahm (Kaal) by entering like a ghost into Shree Krishna Ji’s body. He tells Arjuna to go in refuge of a Tatvadarshi Sant who knows about that Supreme God ‘KavirDev’ worshipping whom one attains salvation.  

Conclusion

Supreme God ie. KavirDev in Sacchidanandghan Brahm, in nectar speech in Suksham Veda, says  

“Moti mukta darshat nahee yeh jag hai sab andh rey
Dikhat ke to nain chasam inke phira motiyabind re”

All religious spokespersons, spiritual guides, Saints, Gurus, Acharyas, Shankaracharyas, Mahants, Mandaleshwars seemed to be knowledgeable but actually, they were ignorant. They knew Sanskrit language, speak fluently but had no spiritual knowledge. They had misinterpreted Shlokas of Gita Ji and have provided wrong spiritual knowledge to devotees. With the above information this is clear that 

1. The narrator of Gita is saying to Arjun that if you worship me with one mind then you will achieve me but if you want to achieve eternal place and supreme happiness then go into the refuge of that Supreme God.

2. The narrator of Gita (Kaal/Devil/Satan) is in birth and death.

3. The narrator of Gita is also in the refuge of that Supreme God. (Adhyay 15 Shlok 4)

Hence this proves that Lord Krishna is not the Supreme God. Supreme God is KavirDev.

Saint Rampal Ji, is that Tatvadarshi Saint about whom the Gita narrator is telling to Arjun. Take refuge and get your well being done.