Manifestation of (Kaadir Khuda) Almighty God in Kalyug

There is a lovely description of the manifestation of God Kabir in the Kalyug in the verses which is as follows: -

Parakh Ka Ang, Speech no. 376-380 :-

Garib, chauraasi bandhan katey, keenee kalap Kabir |
Bhavan chaturdash lok sab, tootey jam janjeer ||376||
Garib, anant koti brahmaand mein, Bandi Chhor kahaay |
So tau ek Kabir hain, janni janya na maay ||377||
Garib, shabd swaroop Saahib Dhani, shabd sindh sab maahin |
Baahar bheetar rami rahya, jahaan tahaan sab thaahin ||378||
Garib, jal thal prithvi gagan mein, baahar bheetar ek |
Pooranbrahm Kabir hain, abigat purush alekh ||379||
Garib, sevak hoy kari utrey, is prithvi ke maahin |
Jeev udhaaran Jagatguru, baar baar bali jaahin ||380||

Meaning:

Speech no. 376-380 describes the glory of God Kabir.

• It has been stated that God Kabir is Bandi Chhor. He is famous by the name of Bandi Chhor in infinite crore (brahmands) universes.

Bandi Chhor means the one who liberates a prisoner from the prison.

• We all living beings are prisoners in the jail of Kaal Jyoti Niranjan. Only God Kabir can liberate from this prison. Therefore, God Kabir is the one and only Bandi Chhor in all the universes. Supreme God Kabir is the only one who was not born from a mother's womb. (376)
• Those who come under the shelter of God Kabir ji, by the grace of God Kabir, their bondage of going in the births of eighty-four lakh types of life-forms are severed. (Deeds cause bondage. Those sinful deeds are destroyed by the grace of God Kabir. Sins are destroyed by chanting Satnaam.) (377)
• God Kabir ji (is shabd swaroopi) has an immortal form. His (shabd sindhu) word power is as immeasurable as the ocean. A living being is like a gourd which is lying in the sea. There is water inside it as well as outside. The living beings of all the (brahmands) universes are within the power of God Kabir in a similar manner. God is thus said to be omnipresent. Kabir Ji is Purna Brahm (Complete God). He is (Avigat Purush Alekh) the divine indescribable God. (378-379)

God Kabir ji performs a divine play according to His glory mentioned in the Vedas.

In Rigved Mandal no. 9 Sukt 82 Mantra 1-2, Rigved Mandal 9 Sukt 86 Mantra 26-27, Rigved Mandal no. 9 Sukt 54 Mantra 3, Rigved Mandal 9 Sukt 94 Mantra 1, Rigved Mandal 9 Sukt 95 Mantra 2, Rigved Mandal 9 Sukt 96 Mantra 16-20 etc, several mantras, it has been said that:-

• Supreme God is (KavirDev) God Kabir who is sitting at the topmost place in the sky.
• He travels from there. He meets good souls. He preaches to them.
• He propagates (Tatvgyan) true spiritual knowledge by His (KavirgirbhiH) Kabir Vaani (speech) through poetry i.e., by uttering verses, hymns and quatrains like a poet. Due to which, he receives the (kavinaam padvi) title of a famous poet among the poets. Like, God Kabir is also called a "Kavi” (poet). God Kabir walks on the earth behaving like poets.
• God Kabir inspires to do (bhakti) worship by uttering His speech. He invents the secret (naam) mantra of worship. (380)

God Kabir appeared in 1398 CE

In the year 1398, when God Kabir ji (KavirDev ji) had Himself appeared, at that time He had delivered the actual knowledge of all the holy scriptures to the common man in simple language through proverbs (couplets, quatrains, hymns i.e., poems). The scholars of Sanskrit and Hindi languages at the time rejected that true spiritual knowledge by saying that Kabir ji is illiterate, the knowledge imparted by him, and the language used in it are not correct from the grammar point of view. Like, Kabir Ji has stated: -

Kabir bed mera bhed hai, main na bedon maahin |
Jaun bed se main milu, ye bed jaantey naahin |

Meaning: - Supreme God Kabir Bandi Chhor ji has said that the four Vedas are giving knowledge about me alone, but I (Purna Brahm) cannot be attained by the method described in these four Vedas. The knowers of the four Vedas do not know about the Ved (Swasam i.e., Sukshm Ved) in which there is knowledge about my attainment.

On hearing these words, the acharyas of that time used to say, “Kabir Ji does not have knowledge of the language. Look, he has called Ved as "Bed" and "nahin" as "naahin". What knowledge of the scriptures can such a person have? That is why, Kabir Ji makes false speeches. Do not believe his statements.” Swami Dayanand ji has said the same thing about Kabir Ji in Satyarth Prakash, Samullas Eleven, Page 306.

Complete God is KavirDev - Evidence in Vedas

The evidence that Complete God is Kavir Dev is also found in Yajurved Chapter 29 Mantra 25 and Samved Mantra no. 1400 which is as follows :-

Yajurved Chapter no. 29 Verse no. 25

(Translated by Sant Rampal Das) :-

Samiddho∙adya manusho durone devo devaanyajasi jaatvedH |
Aa ch vah mitrmahshchikitvaantvaM dootH Kavirasi prchetaH ||25||

SamiddhH - adya - manushH - durone - devH - devaan - yaj - asi - jaatvedH - aa - ch - vah - mitrmahH - chikitvaan - tvam - dootH - Kavir - asi - prchetaH ||

Translation:- (Adya) Today i.e., at the present time (durone) wickedly in the body-like palace (manushH) the thoughtful persons engrossed in wrong way of worship (samiddhH) the lit fire i.e., the current way of worship opposite to the scriptures which is harmful, in its place (devaan) of the gods (devH) God (jaatvedH) Supreme God SatPurush's real (yaj ) way of worship (asi) is. (aa) kind (mitrmahH) the Supreme God only who is the real friend of the living being (chikitvaan) healthy/sound knowledge i.e., the true bhakti (dootH) in the form of a messenger (vah) who brings (ch) and (prchetaH) who imparts (tvam) Himself (Kavirasi) is KavirDev i.e., is Supreme God Kabir.

Translation:- Today i.e., at the present time, the fire, i.e., the harmful way of worship opposite to the scriptures, 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, Supreme God 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 KavirDev i.e., is Supreme God Kabir.

Meaning:- When the Supreme God appears, at that time all the sages and saints, abandoning the injunctions of the scriptures, are guiding the entire devotee community by arbitrary way of worship. At that time, KavirDev i.e., God Kabir Himself comes becoming the messenger of His Tatvgyan i.e., healthy/sound knowledge.

Mantra no. 1400 Samved Utarchik Adhyay no. 12 Khand no. 3 Shlok no. 5

(Translated by Sant Rampal Das)

Bhadra vastra samanyavasaano mahaan Kavirnivachnani shansan |
Aa vachyasv chamvoH pooymaano vichakshano jaagrvirdevveetau ||5||

Bhadra – vastra – samanya – vasaanH – mahaan - Kavir - nivachnaani – shansan - aavachyasv – chamvoH – pooymaanH – vichakshanH – jaagrviH – Dev – veetau 

Translation: - (Sam anya) another body like His own (bhadra vastra) beautiful chola i.e., body (vasaanH) acquiring (mahaan Kavir¢) Almighty Kavirdev i.e., God Kabir (nivachnani shansan) imparts true spiritual knowledge by uttering speech from His lotus-mouth, describes the reality. Due to which, (Dev) of God (veetau) the benefit of bhakti (jagrviH) awakens i.e., reveals. (VichakshanH) so-called scholars instead of true way of worship (aa vachyasv) through their words (pooymaanH) the pus in the form of worship of other deities (chamvoH) have made sip i.e., they have imparted incorrect knowledge.

Translation: - Acquiring another beautiful chola i.e., body like His own, the Almighty KavirDev i.e., God Kabir imparts true spiritual knowledge by uttering speech from His lotus-mouth; He describes the reality. Due to which, He awakens i.e., reveals the benefit of the bhakti of God. The so-called scholars through their words instead of true way of worship have made sip the pus in the form of the worship of other deities, that is, they have imparted incorrect knowledge. 

Meaning:- For example, in Yajurved Chapter 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 slumber of ignorance by Tatvgyan (true spiritual knowledge). The same evidence is in this Mantra that Supreme God KavirDev i.e., Kabir God changing His appearance and acquiring appearance of an ordinary man appears on Earth, and “Kavirnivachnaani shansan” i.e., recites Kavir Vaani/Speech, by means of which, He brings awareness about the Tatvgyan (true spiritual knowledge), 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 worship, are respectfully making sip the pus of baseless way of worship i.e., are making others do baseless worship. At that time, Supreme God, by Himself appearing, grants the knowledge of scripture-based way of worship through (Tatvgyan) true spiritual knowledge.

Even in the following mantras of the Holy Rigved, the characteristics have been given that when that Supreme God comes to this world for some time to perform a divine act, He acquires the form of a child. At that time, that Supreme God is nurtured by (adhanya dhenavH) maiden cows. When He grows up in a divine way, He utters the Tatvgyan (true spiritual knowledge) of His attainment and of going to Satlok i.e., of complete salvation through (KavirgirbhiH) Kabir Vaani/Speech by means of poems, because of which He is known as a poet. But that KavirDev is Himself the Supreme God who lives in Satlok, the third abode of salvation.

Rigved Mandal 9 Sukt 1 Mantra 9 and Sukt 96 Mantra 17 to 20

Rigved Mandal 9 Sukt 1 Mantra 9

Abhi imM adhnya ut shreenanti dhenavH shishum Sommindraay paatve ||9||

Abhi imm - adhnya – ut – shreenanti – dhenavH – shishum - somm - indraay – paatve |

Translation: (Ut) Especially (imm) this (shishum) appeared in the form of an infant (somm) of the Supreme Eternal God (indraay) through comforts i.e., development of body through nourishment (paatve) for the development (abhi) completely (adhnya dhenavH) cows who have never been troubled by a bull i.e., by maiden cows (shreenanti) is fostered/nurtured.

Translation: This Supreme Eternal God, who has especially appeared in the form of an infant, is nurtured by completely maiden cows (who have never been troubled by a bull) for His development through comforts i.e., development of His body through nourishment.

Meaning:- When the Supreme Eternal God while performing a divine act, acquiring an infant form, appears by Himself, at that time a maiden cow itself gives milk by which the Supreme God is nurtured.

Please see photocopy of Rigved Mandal 9 Sukt 1 Mantra 9 which has been translated by the Arya Samajis:-

Interpretation:- This photocopy is of Rigved Mandal 9 Sukt 1 Mantra 9. It is clear in it that when the (Som) Immortal God appears in an infant-form, then the divine act of his rearing is done by maiden cows (Abhi Adhanya DhenuvH).

This very evidence is present in Kabir Sagar, Chapter "Gyan Sagar" that - 'Neeru-Neema took Supreme God Kabir to their home. Then, God disguised in an infant-form neither ate any food nor drank milk. Then, on the advice of Swami Ramanand ji, Neeru brought a maiden cow i.e., a heifer and she immediately gave milk. The divine act of the rearing of Supreme God took place with the milk of that maiden cow. Kabir Sagar was written approximately 600 years ago.

They have made some mistake in the translation of Rigved Mandal 9 Sukt 1 Mantra 9. Like, they have interpreted 'Abhiadhanya' as non-violent, which is wrong. The author (I) was born in Village Dhanana in District Rohtak of Haryana State, which is currently in District Sonipat. In this region, a cow who has not conceived is called 'Bina Dhanayi'; it is 'Not Dhanayi' (virgin). It is a local (vernacular) word. The word ‘Adhni’ is for one cow and the word 'Adhanya' is plural. 'Adhanya' means cows who have not conceived and 'Abhiadhanya' means completely maiden cows i.e., heifers.

It has been mentioned in Parakh Ka Ang, Speech no. 380 that :-

Garib, sevak hoy kari utarey, is prithvi ke maahin |
Jeev udhaaran Jagatguru, baar baar bali jaahin ||380||

God Kabir transforming to a (sevak) Das (servant), travelled from his abode Satlok in the sky above and descended to Earth. The motive has been expressed that He came as a Jagat Guru to emancipate the living beings from the web of Kaal. I (Sant Garibdas ji) surrender myself again and again to my Satguru Kabir ji.

Description of the Appearance of God Kabir Ji on a Lotus Flower in Lahartara Pond in the Forest of Kashi City

Parakh Ka Ang, Speech no. 381-384

Garib, Kaashipuri kast kiya, utre adhar adhaar |
moman koon mujra huva, jangal mein deedaar ||381||
Garib, koti kiran shashi bhaan sudhi, aasan adhar bimaan |
parsat Puranbrahm koon, sheetal pindru praan ||382||
Garib, god liya mukh choombi kari, hem roop jhalkant |
jagar magar kaaya karae, damkaen padam anant ||383||
Garib, kaashi umti gul bhayaa, moman ka ghar gher |
koi kahae Brahma Bishnu hain, koi kahae Indra Kuber ||384||

Meaning of Parakh Ka Ang, Speech no. 381-384: -

"Incarnation of God Kabir in Kalyug"

In the words of the author: - Bandi Chhor Supreme God Kabir Ji had taken His beloved disciple Sudarshan Valmiki ji in His refuge in Dwapar Yug. Devotee Sudarshan ji's parents did not accept the knowledge of Supreme God Kabir ji. His father's name was "Bheekhu Ram" and mother's name was "Sukhwanti". When both of his parents passed away, devotee Sudarshan ji started remaining perturbed. He used to worship less as well. Omniscient Karunamay ji (God Kabir was performing a divine act by the name of Karunamay in Dwapar Yug) on reading his devotee’s mind asked, “O Devotee Sudarshan! What is worrying you? Is parental separation troubling you? Or is there some other family problem? Tell me.”

Devotee Sudarshan ji said, “O Bandi Chhor (Liberator from prison)! O Omniscient! You are All-knowing. You are aware of everything – obvious and concealed. O God! I do not feel sorry for the death of my parents because they were very old. You have told that this effigy of five elements has to get destroyed one day. I am worried that my parents were very pious, kind and virtuous souls. They worshipped according to the folklore which was against the injunctions of the scriptures. As a result of which, their human life was in vain. Now who knows in which creature’s life they would be suffering? This servant of yours makes a humble request to you that if my parents ever get human lives, then take them in your refuge, God, and ferry them also across the ocean of the universe (from the world of Kaal Brahm), my Benefactor! This is what is worrying me.” Supreme God Kabir thought that this gullible devotee Sudarshan entangling in the love of his parents would remain entrapped in the Kaal’s web. Kaal Brahm has made the snare of attachment extremely strong. Considering this, God Kabir Ji said, “O Devotee Sudarshan! Do not worry. I will definitely take your parents in my refuge and will certainly emancipate them. You may go to Satyalok. Quit worrying about it.” After the assurance of Supreme God Kabir Ji, Devotee Sudarshan went to Satyalok after doing true worship. He attained complete salvation.

Information About Other Human Births of the Souls of the Parents of Devotee Sudarshan in Kalyug

The first time, devotee Sudarshan's parents were born as Kulpati Brahmin (father) and Maheshwari (mother). They both got married. They did not have a child. One day, while worshipping the Sun, Maheshwari was asking for a son with outstretched hands. At that very moment, Supreme God Kabir acquiring the form of a baby appeared in her hands. Considering him the reward (gift) of the Sun god, she took the child home. They were extremely poor. They started getting (one tola) 10 grams of gold daily under God's bedding. They considered this also the grace of the Sun god. When God Kabir turned five, he told them the way of worship, but considering him a child, they did not believe even a single word of God. They did not recognise God in that birth. Due to which, God Kabir present in the child-form disappeared. Both husband and wife were distraught over the loss of their son. As a result of the service to God, their next birth was also of a human - in the city of Chandwara; the man's name was Chandan and the woman's name was Uddha. They were born in Brahmin families. Both were childless. One day Uddha went to the lake to take a bath. There God Kabir assuming the form of an infant became seated on a lotus flower. Uddha picked up baby Kabir and took him home. Due to fear of societal norms, Chandan told his wife, “Leave this child at the place from where you have brought him. The people of the family will ridicule us.” When both husband and wife went to put God in the water, God disappeared from their hands. Both became very upset. Because of the fear of not accepting the God's gift, they wept for the rest of their lives. The next birth was also of a human. The story is as follows: -

The third life of the souls of the parents of devotee Sudarshan Valmiki in Kalyug was also of a human. In Kashi city in India, the soul of Sudarshan's father was born in a Brahmin family and he was named Gaurishankar, and the soul of Sudarshan's mother also took birth in the form of a girl child in the house of a Brahmin and was named Saraswati. They got married on reaching adulthood. Gauri Shankar Brahmin was a worshipper of Lord Shiv. He used to sing praises of Lord Shiv by narrating stories from Shiv Puran. Gaurishankar was not greedy. He used to spend the money earned from reading the holy book in meritorious deeds only. All the people who used to ask him to narrate the holy book for them and who listened to it, praised the sacrifice of Gauri Shankar Brahmin.

Due to which Gauri Shankar was acquiring fame in the whole of Kashi. The business of other selfish Brahmins of collecting money by telling stories from holy books stopped. For this reason, those brahmins were jealous of that Gaurishankar Brahmin. The Muslims came to know that a Gaurishankar Brahmin is vigorously promoting Hindu religion in Kashi. They started thinking of how to stop him. The Muslims learned that all the Brahmins of Kashi were jealous of Gaurishankar. The Muslims took advantage of this. They sprinkled their water inside the house of Gaurishankar and Saraswati. They put their sipped water on their mouth. They also sprinkled it on their clothes and announced that Gaurishankar and Saraswati had become Muslims. They named the man Noor Ali alias Neeru and the woman Niyamat alias Neema. When other selfish brahmins came to know about it, they capitalised on it and immediately convened a Panchayat (village assembly) of Brahmins and adjudged, “Gaurishankar and Saraswati have become Muslims. Now they have no relation with the Brahmin society. They have been banned from bathing in the Ganges, going to temples and reading Hindu texts.”

Gaurishankar (Neeru) ji was very upset for some days. Whatever money he used to earn from telling stories from holy books provided subsistence. When that stopped, it became difficult to even get food to eat. After consideration, Neeru started weaving cloth for a living. Hence, he was called a weaver. He used to feed himself and his wife on the wages he got from weaving cloth. Whenever he earned more money, he used to spend it on meritorious deeds. Many years had passed since their marriage. They did not have any children. Both husband and wife performed many rituals to have children. They also took blessings of the sages, but they did not get children. They had been prohibited by the Hindus from taking bath in the Ganges. About four kilometres from their residence, there was a lake called Lahar Tara, in which the water of the river Ganges itself used to fall through waves splashing over a lower bank. Hence, that lake got the name Lahar Tara. Large lotus flowers were growing in that pond. Gaurishankar was named Noor Ali by the Muslims, and he became known by his nickname Neeru. They named his wife Niyamat who became known by her nickname Neema. Although Neeru-Neema had become Muslims, they used to worship Lord Shankar from their heart, and they used to go to take bath in Lahartara pond every morning before sunrise.

Even on the full-moon Monday of the (Shukl Paksh) waxing moon period of the Jyeshth month (May-June) in Vikrami Samvat 1455 (1398 C.E.), they were going to take bath in the Brahm Muhurat (the time of Brahma Muhurt is about one and a half hours before sunrise). Neema was praying to Lord Shankar on the way, “O Lord of the poor! Grant a child to your servants too. There is no shortage in your house, Lord. Our life will also be successful. My soul becomes sad on hearing the sarcasms of the world. What mistake have I, a sinner, committed and in which birth, due to which I have to yearn to see the face of a child. Forgive our sins, Lord! Grant us a child too.”

Saying this, Neema started crying bitterly. Then Neeru consoled her and said, “O Neema! We do not have children in our destiny. If we had children in our destiny, Lord Shiv would have definitely provided them. You will spoil your eyes by crying. There is no child in our fate who would hold our finger in the old age. Do not cry. I cannot see you crying again and again.” Saying this, Neeru's eyes also filled with tears. Thus, while discussing about God and pleading for a child, they reached the same Lahartara pond. First Neema entered, after that Neeru entered the pond to take bath. The darkness of the morning soon turns into light. By the time Neema had taken bath, it was dark. When after changing her clothes, she again went back to the pond to wash that cloth which she was wearing while bathing, at that time Neeru had entered the pond and was bathing by dunking and rubbing himself in the water.

Neema's eyes fell on a lotus flower on which something was moving. First Neema thought that there is a snake sitting on a lotus flower, who is lifting its hood and shaking it. She thought, lest this snake bite my husband. Neema looked at it carefully, and realised that it is not a snake, it is a child who has put one foot in his mouth and is shaking the other. Neema loudly said to her husband, “Look! A small child is lying on a lotus flower. He might drown in the water.” Neeru while bathing, without looking at him, said, “Neema! The desire for children has made you insane. Now you have started seeing children in the water too.” Neema said in a louder voice, “I am telling the truth. Look, there really is a child on a lotus flower; there he is, look, look!” Seeing the change in Neema's voice and more vexation, Neeru looked in the direction Neema was pointing with her hand. Seeing the new-born baby on the lotus flower, Neeru did not think twice and promptly picking up the child along with the lotus flower gave it to his wife.

Neema embraced God Kabir ji, kissed his face, and loved him as her son. The God in search of whom, sages and seers performed spiritual practices contrary to the scriptures all their lives but did not find Him, the same God was playing in the lap of devotee Neema. The peace-giving God who is worshipped with the desire to attain Him for the attainment of bliss, the same Supreme God was in Neema’s hands held against her chest. The serenity and the joy that devotee Neema would be experiencing at the time can only be imagined. Neeru came out of the water after taking a bath. Neeru thought, if we take this child to the city, then the people of the city will doubt us and think that we have stolen someone's child. Maybe they will kick us out of the city. Out of this fear, Neeru told his wife, “Neema! It is in our own interest to leave this child here.” Neema said, O dear husband! This is a toy given by Lord Shankar. I do not know what spell this child has cast on me that my mind is under his control now. I cannot abandon this child.” Neeru made Neema aware of his concerns. He said, “The people of the city will snatch this child away from us. They will ask us from where we have brought him. We would say that we found him on a lotus flower in the Lahartara pond. No one will believe us. They may even expel us from the city.” Then Neema said, “I will even accept banishment from the country with this child. But I cannot abandon this child. I will accept my death too. But I will not be able to stay away from this child.”

Seeing Neema's stubbornness, Neeru got angry and raised his hand in the position of slapping and with tears in his eyes said in a compassionate voice, “Neema, I have not rejected any of your words till date. Considering that we have no children, I have given you the love of both a husband and a father. You are taking undue advantage of my humble nature. Today, by not understanding my situation, you are giving me trouble due to your stubborn nature.” For the first time in their married life, Neeru had raised his hand to slap his wife, and he said, “Either keep this child here or else I will beat you a lot today.”

At that very moment, God clinging to Neema's chest in the form of an infant said, “O Neeru! Take me to your home. No trouble will befall you. I have come here from Satlok for your welfare.” Hearing the above words from the mouth of a newborn baby, Neeru (Noor Ali) got scared lest he be a deity, a Pitra (deceased ancestor) or a Siddh Purush (man with spiritual powers) and curse him. Neeru did not say anything because of this fear and set off towards his house. His wife followed him while cuddling God.

Like every day, even on the full-moon Monday of the Jyeshth (May-June) month in Vikrami Samvat 1455 (1398 C.E.), a sage named Ashtanand, who was a disciple of Sage Swami Ramanand ji, went as usual to bathe in the clean water of Lahartara pond outside Kashi city. It was Brahm Muhurt (the time of Brahm Muhurt is about one and a half hours before sunrise.) Sage Ashtanand ji took bath in Lahartara pond. He used to sit there every day and worship for some time. Sage Ashtanand ji was trying to become engrossed in meditation, at that very moment, he saw a beam of light coming down from the sky. It was such a bright light that the sage's naked eyes could not bear it, just as the eyes cannot tolerate sunlight. After seeing the light of the sun, on shutting the eyes, the shape of the sun becomes visible; there is not much light in it.

Similarly, on seeing the light of God for the first time, the sage’s eyes closed. Seeing a child in closed eyes, he opened his eyes again. Sage Ashtanand ji saw that the light had landed on the Lahartara pond. Due to which, the whole lake became illuminated and as he was watching, that light contracted to a corner of the reservoir. Sage Ashtanand ji thought, “What kind of sight did I see? Is this an achievement of my worship or a visual hallucination? I will ask Gurudev Swami Ramanand ji about this.” Considering this, Sage Ashtanand ji left his remaining religious practice and went to his revered Gurudev. After narrating all the events to Swami Ramanand ji, he asked, “O Gurudev! Is this an achievement of my worship or am I hallucinating? I saw the light coming down from the sky which my eyes could not bear. When my eyes closed, I saw a newborn baby. When I opened my eyes again, the entire reservoir lit up by that light. After that, that light became confined to one corner of the pond. I have left my worship midway with the desire to know the reason from you. Please clear my doubt.”

Sage Ramanand Swami ji said to his disciple Ashtanand, “O Brahmin! Neither is this an achievement of your worship nor are you hallucinating. Such incidents happen when some deity from the higher worlds descend to incarnate on the earth. He resides in the womb of a woman. Then acquiring the form of a child, he plays the divine role of a human being and completes his intended work. Some god has descended from the higher worlds. He will fulfill his objective by taking birth in someone's house in Kashi city.” Sage Ramanand Swami ji resolved the doubts of his disciple Ashtanand by the above words. It was the belief of those sages that all incarnations are born from the womb of a mother.

Parakh Ka Ang, Speech no. 385-391

Garib, koee kahae barun dharmrai hai, koee koee kahte eesh |
solah kalaa subhaan gati, koee kahae Jagdeesh ||385||
Garib, bhakti mukti le utre, metan teenoon taap |
moman ke dera liya, kahae Kabira baap ||386||
Garib, doodh na peevae na ann bhakhae, nahin palney jhoolant |
adhar amaan dhiyaan mein, kamal kalaa foolant ||387||
Garib, koee kahae chhal ishvar nahin, koee kinnar kahlaay |
koee kahae gan eesh ka, jyoon jyoon maat risaay ||388||
Garib, kaashi mein achraj bhayaa, gayi jagat kee neend |
aise dulhe ootre, jyoon kanya var beend ||389||
Garib, khalak mulak dekhan gaya, raaja praja reet |
jambudeep jihaan mein, utre shabd ateet ||390||
Garib, dunee kahae yoh dev hai, dev kahat hain eesh |
eesh kahae Parbrahm hai, pooran beesve bees ||391||

Meaning: - Neeru and Neema brought the child home in weaver colony. Whoever, man or woman, saw God Kabir ji in the form of a newborn baby, they could not take their eyes off him. God’s body was extremely beautiful. The eyes were like lotus flowers, he had curly hair, long hands and fingers, and it seemed as if His body was emitting light. There was no such wonderful child in the entire Kashi city.

Whoever saw him spread the word - ‘Noor Ali has found a child in the pond. A child born today. Due to fear of public shame, some widow must have left him. On looking at the child, you do not feel like taking your eyes off his face, your soul automatically gets drawn to him. Do not know what kind of magic is there on the face of the child?’ The entire Kashi thronged to see the infant form of the Supreme God. Men and women while singing auspicious songs flocked to Neeru's house to see the child.

On seeing the child (Supreme God Kabir), someone was saying that this child is an incarnation of a deity, someone was saying that he seems to be Vishnu ji himself. Somebody was saying that he is Lord Shiv who has taken birth to bless his Kashi city. Some were saying that he is an incarnation of a eunuch, some were saying that he has come from the city of Pitras. Hearing all these conversations, Neema got displeased and said, “Do not say anything about my child. O Allah! Protect my child from their evil eye. Have you ever seen a child or not? Groups of you are coming to see my child.” The men and women who had come said, “O Neema. We have seen many children, but we have not seen a child like yours. That is wh,y we have come to see him.” Shri Brahma ji, Shri Vishnu ji and Shri Shivji also started peeping from their worlds above. On hearing from the mouth of the people of Kashi that he was a child from amongst themselves (Shri Brahma, Shri Vishnu and Shri Shiv), they said, “This child has come from some other world. We are also unfamiliar with his original place, but he possesses a lot of power; he is some Siddh Purush.

Parakh Ka Ang, Speech no. 392-393

Garib, Qaaji gaye quraan le, dhari larke ka naam |
akshar akshar main furya, dhan Kabir bali jaanv ||392||
Garib, sakal quraan Kabir hain, haraf likhe jo lekh |
Kaashi ke Qaaji kahaen, gaee deen kee tek ||393||

Meaning: - Neeru (Noor Ali) and Neema were earlier Hindu Brahmins. Because of this, out of greed, Brahmins came to name the boy. At the same time Muslim Qajis also came with their book Quran Sharif to name the boy. At that time, Delhi was ruled by Mughal emperors who ruled the whole of India. Due to which, the Hindu community felt suppressed by the Muslims. The Qajis said, “We will name the boy according to the Muslim ritual because they have become Muslims now.” Saying this, the chief of the Qajis opened the Quran Sharif book from somewhere. The first name in the first line on that page was "Kabiran". The Qajis thought that the name "Kabir" means ‘great’. It would not be appropriate to name a child of this lower caste (weaver i.e., Dhanak) as Kabir. It should be the name of the children of the elite. God guised in the form of an infant knew the fault of the mind of the Qajis. The Qajis again opened the Holy Quran for the purpose of naming the child. Only word Kabir-Kabir-Kabir was written on both the pages and there was no other word. The Qajis again opened the Quran Sharif, on those pages also the word Kabir-Kabir-Kabir was written. When the Qajis inspected the entire Quran, all the words in the Quran Sharif brought by them became Kabir-Kabir-Kabir-Kabir. The Qajis said, “This child has cast a spell and changed our Quran Sharif.” God Kabir in the form of an infant said, “O Qajis of Kashi! I am Kabir Allah, that is, Allahu Akbar. Keep my name "Kabir".” The Qajis threw the Quran they had brought with them and went away. They said that some evil spirit speaks through this child.

Infant God Kabir Drank the Milk of a Maiden Cow

Parakh Ka Ang, Speech no. 394-397

Garib, Shiv utrey Shivpuri se, avigat badan vinod |
mahke kamal khusi bhaye, liya eesh koon god ||394||
Garib, najar najar se mil gaee, kiya eesh pranaam |
dhani moman dhani poorna, dhani Kaashi nihkaam ||395||
Garib, saat baar charcha karee, boley baalak bain |
Shiv koon kar mastak dharya, lya moman ek dhaen ||396||
Garib, an byaavar koon doohat hai, doodh diya tatkaal |
peevae baalak brahmgati, tahaan Shiv bhaye dayaal ||397||

Meaning: - When Neema tried to give milk to the baby Kabir, the Supreme God closed his mouth. Despite all the efforts, Neema and Neeru failed to feed milk to the child. When the child had not eaten anything for 25 days, the parents became extremely worried. Neema had been crying and moaning for 24 days. She was thinking that this child is not eating anything. He will die. Someone has given him an evil eye. She got tired of trying methods told by different men and women for removing an evil eye continuously for 24 days. She had had no benefit. Today was the twenty-fifth day. Mother Neema had been awake all night and kept crying thinking, “Do not know when this child may die. I will also hang myself at the same time. I cannot survive without this child.” Baby Kabir's body was completely healthy, and it seemed as if the child was drinking one kilogram (one ser) of milk every day. But Neema was afraid that this child cannot survive without eating or drinking anything. He may die anytime. She was worried thinking about this. When the worship of and the prayers to the formless God along with Lord Shankar were also futile, then she started weeping hysterically.

Lord Shiv, assuming the form of a brahmin (sage) stood in front of Neeru's hut and asked Neema the reason behind her crying. Neema kept on crying and hiccupping. On excessive insistence of Lord Shiv, who was standing in the form of a saint, Neema while crying said, “O Brahmin! You will also become sad after becoming familiar with my grief.” Lord Shiv guised as a Fakir (sage) said, “O Mother! It is said that talking about one's internal sorrow to others makes one feel better. It is possible that the method of redressing your troubles may also be found. Taking a deep breath with tears in her eyes and a faltering tongue, Neema said, O Mahatma ji! We were childless. Twenty-five days ago, as usual, both of us were going to take a bath at the Lahartara pond in Kashi. It was the morning of the (Poornamashi) full moon day of the (Shukl) waxing period of the Jyeshth (May-June) month. On the way, I had prayed from my heart to my deity Lord Shankar to grant me a son. Hearing my prayer, the Lord of the poor, Lord Shankar Ji gave us a child on the same day on a lotus flower in Lahartara pond. Our joy knew no bounds on receiving the child. This joy did not last long. This child did not drink milk. We are tired of trying everything. Today is the twenty-fifth day of this child, he has not eaten anything. This child will die. With him, I will commit suicide. I am waiting for his death. I spent the whole night sitting and crying. I am praying to Lord Shankar that O Lord! It had been better not to grant this child. Now I have developed so much attachment to this child that I will not be able to survive without him.”

Hearing the whole story from Neema's mouth, Lord Shankar guised in the form of a sage, said, “Show me your child.” Neema picked up the child from the cradle and presented him before the sage. Neema tried to put the child at the sage’s feet. The boy rose in the air. The eyes of both the lords met.  Lord Shankar took baby Kabir in his hands and reading the lines on his forehead and his palms, said, “Neema! Your son has a long life; he is not going to die. Look, how healthy he is. His face is blossoming like a lotus flower.” Neema said, “O Brahmin! I am not going to be satisfied with artificial consolation. If the child drinks milk, then I will get a breath of happiness.” God Kabir, in the form of a twenty-five-day-old child, said to Lord Shiv, “O Lord! Tell them to bring a maiden heifer. You may place your blessed hand on that maiden heifer; she will start giving milk. I will drink the milk of that maiden heifer. That heifer will give milk for the rest of her life without being bred (i.e., by remaining virgin only). I will be raised with that milk.” God Kabir and Lord Shankar (Shiv) conversed seven times.

Shivji said to Neema, “Where is your husband?” Neema called her husband; he appeared with wet eyes and bowed to the Brahmin. The Brahmin said, “Neeru! Bring a virgin heifer. She will give milk. This child will drink that milk.” Neeru brought a virgin heifer and along with her, he also brought a fresh small pot (an earthen pot with capacity of four kg) from a potter's house. As per the order of Supreme God Kabir Ji, Shiv ji guised as a Brahmin patted on the back of that virgin heifer. The udders of mother cow grew long and a stream of milk flowed from the udders. Neeru had already been ordered to keep the pot under the udders. As soon as the milk pot filled up, the milk stopped coming out of the udders. Supreme God Kabir in the infant-form drank that milk.

Neeru and Neema touched the feet of Lord Shiv in Brahmin-form and said, “You are the form of Lord Shiv himself. Lord Shiv has sent you upon hearing our plea. What donation can we poor people give you? O Brahmin! We have not woven any cloth for 24 days.” Lord Shankar in Brahmin-form said, “Sadhu bhookha bhaav ka, dhan ka bhookha naahin | jo hai bhookha dhan ka, vah to Sadhu naahin |” (Sages are not hungry for money but devotion. One who is hungry for money is not a sage.) Saying this, Lord Shiv in Brahmin form departed from there.

The same evidence is given in the Vedas that God appears in the form of an infant and performs a divine play. Then He is raised with the milk of maiden heifers.

Evidence: - Rigved Mandal 9 Sukt 1 Mantra 9

Abhi imM adhnya ut shreenanti dhenavH shishum Sommindraay paatve ||9||

Abhi – imm – adhnya – ut – shreenanti – dhenavH – shishum – somm – indraay – paatve |

Translation: (Ut) Especially (imm) this (shishum) appeared in the form of an infant (somm) of the Supreme Eternal God (indraay) for the comfort, the essential substance required (paatve) for the development of the body, is provided (abhi) completely (adhnya dhenavH) cows who have never been bred by a bull i.e., by maiden heifers (shreenanti) is nurtured.

Translation: For the comfort of especially this Supreme Eternal God who has appeared in the form of an infant, the essential substance that is required for the development of the body is provided by, that is, he is nurtured by completely virgin cows, that is, a cow who has never been bred by a bull.

Meaning: When the Supreme Eternal God manifests Himself in the form of an infant while performing a divine play, the essential substance that is required for comfort i.e., for the development of the body is provided by maiden heifers, that is, at the time (Adhni Dhenu) a maiden cow itself gives milk by which that Supreme God is nurtured.

Attainment of Wealth by Neeru”

Before receiving the child, they both (husband and wife) used to together weave cloth. Because of worrying about the child for 25 days, they could not do any work of weaving cloth. As a result, Neeru incurred some debt. The creditors also came on the same twenty-fifth day and left after rebuking them. The merchant threatened to torture him if he did not repay the loan in a few days. Both husband and wife became very worried. They started cursing their bad deeds: ‘One tension is resolved, the other is created.’ Seeing the parents worried, the child said, “O Mother-Father! Do not worry. You will find one gold Mohur (ten grams of gold coin) every day under the bedding of the cradle. After paying off your debt and taking out expenses for you and your cow, you may spend the remaining money in meritorious deeds.” After that day, Neeru started getting ten grams of gold every day in his house by the grace of God Kabir. This process continued for a year.

Supreme God Kabir had asked them to keep the divine act of receiving the Mohur (gold coin) a secret. One day a dear friend of Neema came to Neeru's house at the same time when Neema was trying to wake Kabir ji. Neema's friend saw that gold coin and said, “How did you get so much gold?” Neema revealed the entire secret to her dear friend. She said, “We have been getting this coin every day for a year. Ever since this lucky boy Kabir has come to our house, we have been living happily.” They stopped getting the gold the very next day. Both Neeru and Neema jointly started weaving cloth to sustain their family. When child Kabir grew up, he also started helping his father in his work. He started weaving more in a short period of time.

A Failed Attempt to Circumcise Baby Kabir

When the time to circumcise God Kabir in infant-form arrived, a whole group of relatives gathered. When the barber took the scissors to circumcise the genitalia of Kabir ji, the Supreme Lord created another genitalia next to his genitalia. Then he showed three more genitalia growing in front of the eyes of the person who was ready to perform the circumcision. Seeing total five genitalia of a baby, that person who performed circumcisions got stunned. Then Kabir ji in the form of the infant, said, “Brother, is there not provision to circumcise only one genitalia in Muslim religion? Tell me where will you get the rest four circumcised? Tell me quickly.” Hearing the child speak like this and seeing the five genitalia of the child, the barber called the other people present there and showed them that extraordinary spectacle.

All the people present there were astonished to see this. They started discussing among themselves that what a miracle of Allah it is that a child has five male genitalia. Seeing this, the barber went away without performing the circumcision. When Neeru and Neema learned about the child having five genitalia, they said, “What are you saying? This cannot happen.” When both of them went to the child, the child had only one male genitalia instead of five. Then they both said to those present there, “What were you saying? Look, where are they? The child has only one genitalia and not five.” All the people present there had earlier seen the five genitalia with their own eyes and were astonished to see only one genitalia (urinary organ) at that time.

Then God in infant-form said, “O innocent people! Why do you cut the foreskin of a baby boy's genitalia? Was there a shortcoming left by Allah (God) in the creation of a boy that you rectify? Are you greater than God? If you make a boy a Muslim by cutting the foreskin of his genitalia (by performing circumcision), then how will you make a girl a Muslim? Had Muslims been different from the people of other religions, God would have Himself given birth to a circumcised baby boy. O innocent people! All living beings belong to God. If someone is currently born in a Muslim community, then after death, he can also take birth in Hindu or Christian religion. Similarly, people born in other religions also take birth in Muslim religion and other religions. Do not destroy mutual brotherhood by erecting walls of religion. All this is a trick of Kaal Brahm. There were no other religions before Kalyug. There was only one (Manav Dharm) religion of Mankind. Now in Kalyug, Kaal Brahm has eliminated the peace of human beings by dividing them into different religions.”

Everyone present at the time of the circumcision was stunned to hear the true sermon from the child's mouth. Mother Neema covered the child's face with a cloth and said, “Do not speak excessively. If the Qajis hear you, they will kill you. They are ruthless, Son.” Perceiving the emotional pain of his mother, Supreme God Kabir pretended to sleep and started snoring. Then Neema breathed a sigh of relief, and appealed to all her relatives, “Do not tell anyone that Kabir said something lest I lose my son.”

Information About the Previous Births of Sage Ramanand, Seu, Samman, Neki and Kamaali

The soul of Sage Ramanand ji was Vidyadhar Brahmin in Satyayug whom the Supreme God had met by the name of Sat Sukrit. In Treta Yug, he was a sage named Vedvigya, who obtained the Supreme God by the name of Munindra in the form of an infant. The soul of Kamaali was the wife Deepika of Vidyadhar in Satya Yug and in Tretayug she was the wife of sage Vedvigya by the name of Surya. At the time, they raised and loved the Supreme God as their son. Because of that virtue, these souls were lovers of God. Even in Kalyug, they had unwavering faith in God. The souls of Sage Ramanand and Kamaali were the souls of Brahmin Vidyadhar and Brahmini Deepika in Satyayug, who had found God Kabir in the form of an infant on a lotus flower in a pond while returning from their in-laws' house. These very souls were the sage couple (Vedvigya and Surya) in Treta Yug who had obtained God in the form of a baby. The souls of Samman and Neki were Kalu Valmiki and his wife Godavari in Dwapar Yug who had brought God Kabir up as a baby in the Dwapar Yug. As a result of that virtue, the Supreme God took them in His refuge. The soul of Seu (Shiv) was Ganesh, the son of a Brahmin named Gangeshwar in Dwapar Yug itself. He did not give up my spiritual teachings despite his father's vehement opposition, and the soul of Gangeshwar Brahmin became Sheikh Taqi in Kalyug. He was an opponent of the Supreme God since the Dwapar Yug. Kaal Brahm again inspired Sheikh Taqi, the soul of Gangeshwar. Due to which, Sheikh Taqi (Gangeshwar) became an enemy of God Kabir. Ganesh used to respect devotee Shri Kalu and Godavari like his parents. He used to cry and say, “I wish I was born in your (Valmiki) house.” My parents (Kalu and Godavari) also loved Ganesh as their own son. They had also become excessively attached to that child. For this reason, they again became the parents (Neki and Samman) of the soul of that same Ganesh i.e., Seu's. The soul of Samman in the next life became King Nausherkhan in the city of Nausherwan. Then that soul became Ibrahim Adham Sultan, the emperor of Balakh Bukhara. Then he was again set on the path of worship. {The entire story of Sultan Ibrahim ibn Adham can be read}