Recognising a Genuine Saint

Identifying a Complete Saint Through Sacred Texts

Holy Scriptures, such as the Vedas and the Gita, provide evidence that whenever righteousness declines and sin prevails, distorting the true path of bhakti, God intervenes—either by manifesting Himself or by sending a highly knowledgeable saint. This divine figure re-establishes righteousness through authentic knowledge and clarifies the path of bhakti in accordance with the scriptures. A key sign of this saint is that contemporary religious leaders often oppose him, misleading both rulers and the public, and inflicting suffering upon him. Kabir Sahib ji states in his teachings that—

Jo mm sant sat updesh drdaavae (bataavae), vaake sang sabhi raad badaavae ||
Ya sab sant mahantan ki karni, Dharmdas main to se varni ||

God Kabir ji explains to His dear disciple Dharmdas in His teachings that the true saint who reveals the path of genuine bhakti will face opposition from other saints and religious leaders. Their hostility and disputes will serve as his identification.

Second identification:

That saint possesses complete knowledge of all the religious texts. Evidence of this can be found in Satguru Garibdas ji's teachings.

“Satguru ke lakshan kahoon, madhure baen vinod | Chaar ved shat shastr, kahae athaara bodh ||”

Satguru Garibdas ji Maharaj, in his teachings, provides the identity of a Complete Saint. He explains that this saint will have complete knowledge of the four Vedas, six shastras, eighteen Purans, and will reveal their true essence.

Yajurved Adhyay 19 Mantra 25, 26 also states that this saint will clarify the hidden meanings and incomplete verses of the Vedas and guide devotees in worship for three specific times: morning worship of the Supreme God, afternoon respect for worldly gods, and evening Aarti (prayer). Such a saint is a true benefactor of the world.

Yajurved Adhyay 19 Mantra 25

Arddh richaeH ukthanm′ roopam′ padaeH aapnoti nividH | PrnvaeH shastranam′ roopam′ paysa somH aapyate ||25||

Translation: A saint who (Arddh richaeH) by completing the incomplete sentences i.e coded words of the Vedas (nividH) fills in (padaeH) the fourth parts of the Shlok i.e. partial sentences (ukthaanm ) stotras (roopam ) in the form of (aapnoti) receives i.e. completely understands and explains the partial description (shastraanam ) like, one who knows how to operate the weapons (roopam ) uses them fully; similarly, a Complete Saint (prnvaeH) completely understanding and explaining the Omkaars i.e. Om - Tat -Sat mantras (paysa) sieves milk-water i.e. provides the Tatvgyan-like waterless milk, by which (somH) Eternal Purush i.e. Eternal God (aapyate) attains. That Complete Saint is said to be the knower of the Vedas.

Translation: A Complete Saint is one who can decipher the hidden meanings and complete the partial sentences, or coded words, of the Vedas. Such a saint fully understands and explains the incomplete verses, much like someone skilled in handling weapons uses them expertly. This saint comprehends and teaches the meanings of the Om-Tat-Sat mantras and offers the pure knowledge (Tatvgyan) that separates truth from falsehood, like milk from water. Through this knowledge, one attains the Eternal Purush, the Supreme God. This is how a true knower of the Vedas is identified.

Meaning: A Tatvdarshi Saint is one who decodes and explains the hidden meanings of the Vedas in detail, guiding others toward the attainment of the Supreme God. Such a saint is recognized as a true knower of the Vedas.

Yajurved Adhyay 19 Mantra 26

Ashvibhyam′ praatH savnm′ indren endrm′ madhyandinm′ | Vaishvdaivm′ sarasvatya trteeyam′ aaptm′ savnm′ ||26||

Translation: That Complete Saint tells the sadhna1 of the three times (ashvibhyaam ) on the basis of a day formed by the rising and setting of sun (indren) foremost, the Master of all gods, Supreme God's (praatH savnm ) tells to do pooja in the morning, which (endrm ) is for the Supreme God. Second (madhyandinm ) tells to do at midday, which (vaishvdainm ) related to the regard of all the gods (sarasvatya) says to do sadhna through sacred speech, and (trteeyam ) third (savnm ) pooja in the evening (aaptm ) attains i.e. one who tells to separately do the sadhna of the three times, he is a beneficent Saint of the world.

Translation: A Complete Saint instructs on the method of worship for all three times of the day. In the morning, one is guided to worship the Supreme God, the Master of all deities. At midday, the saint advises engaging in sadhna through sacred words in honor of all the gods. In the evening, the third form of worship is prescribed separately. This saint, who provides guidance for worship at all three times, is a true benefactor of the world.

Meaning: The Complete Saint mentioned in Mantra 25 instructs to perform sadhna three times a day (morning, midday, and evening). He guides the worship of the Supreme God in the morning, reverence of all gods at midday, and Sandhya Aarti in the evening, using sacred speech. This saint is a true well-wisher of the entire world.

Yajurved Adhyay 19 Mantra 30

Vrten deeksham′ aapnoti deekshya aapnoti dakshinam′ | Dakshina shraddham′ aapnoti shraddhya satyam′ aapyate ||30||

Translation: (Vrten) by keeping fasts of the vices i.e. a worshipper who abstains from cannabis, alcohol, meat and tobacco etc (deeksham ) initiation from a Complete Saint (aapnoti) attains i.e. becomes a disciple of the Complete Saint (deekshya) the Complete Saint, from the initiated disciple (dakshinam ) charity (aapnoti) attains i.e. a saint only takes donation from one who takes naam from him. Thus, according to the rule (dakshina) one who performs meritorious acts by giving charity-donation as directed by Gurudev, by that (shraddhaam ) devotion (aapnoti) attains (shraddhya) by doing bhakti with devotion (satyam ) the ever-lasting happiness and God i.e. the Eternal God (aapyate) attains.

Translation: A worshipper who refrains from vices such as cannabis, alcohol, meat, and tobacco, and receives initiation from a Complete Saint, becomes a true disciple. A Complete Saint only accepts donations from those who have obtained naam from him. By following the Saint's guidance and engaging in meritorious acts through charity, the disciple attains true devotion. Through devoted worship, one achieves everlasting happiness and reaches the Eternal God.

Meaning: A Complete Saint only accepts as a disciple someone who consistently upholds good conduct and pledges to avoid prohibited foods and intoxicants. Such a Saint accepts charity only from disciples who, after receiving initiation, give donations that foster their devotion. Through genuine bhakti, one attains the Eternal God and achieves complete liberation. A true Saint does not wander seeking alms or donations.

Kabir, guru bin mala ferte, guru bin dete daan Guru bin dono nishfal hain, poochho ved puran

The third identification of a Complete Saint is that he provides initiation through three types of mantras (naams) at three stages. This is described in Kabir Sagar Granth, page 265 (Bodh Sagar), in the Bhagavad Gita, Chapter 17, Verse 23, and in Samved, verse (sankhya) 822.

Kabir Sagar, Amar Mool Bodh Sagar, page no 265

Tab Kabir as kaheve leenha, gyanbhed sakal kah deenha ||
Dharmdas main kaho bichaari, jihite nibhae sab sansaari ||
Prathmahi shishya hoy jo aai, ta kahaen paan dehu tum bhaai ||1||
Jab dekhahu tum dridta gyana, ta kahaen kahu shabd prvaana ||2||
Shabd maanhi jab nishchay aavae, ta kahae gyan agaadh sunaavae ||3||

It has again been mentioned

Baalak sam jaakar hai gyana |taaso kahhu vachan prvaana ||1||
Ja ko sukshm gyan hai bhaai |ta ko smaran dehu lakhaai ||2||
Gyan gamya ja ko puni hoi |saar shabd ja ko kah soi ||3||
Ja ko hoy divya gyan parvesha, tako kahe tatv gyan updesha ||4|

The above speech clearly indicates that the Complete Saint (Kadihaar Guru) provides initiation up to Saarnaam in three stages and Saarshabd in the fourth stage. Although I found the evidence in Kabir Sagar later, my venerable Grandfather Gurudev and Supreme God Kabir Sahib had already granted the method of initiation to my Gurudev, who has always been giving naam-daan to us in these three stages from the very beginning.

Our Gurudev Rampal Ji Maharaj first grants the jaap (chanting) of the naam of Shri Ganesh ji, Shri Brahma-Savitri ji, Shri Lakshmi-Vishnu ji, Shri Shankar-Parvati ji, and Mother Sheranwali, who reside in the chakras within the human body. Shri Ganesh ji resides in the 'Mooladhar' chakra, Brahma-Savitri ji in the 'Swaad' chakra, Lakshmi-Vishnu ji in the 'Naabhi' chakra, Shankar-Parvati ji in the 'Hridya' chakra, and Mother Sheranwali in the 'Kanth' chakra. Each of these deities has an eternal (Aadi Anaadi) naam mantra, which contemporary gurus are unaware of. Through the jaap of these mantras, the five chakras bloom, making a person fit for true devotion. Satguru Garibdas ji provides evidence of this in his speech.

Paanch naam gujh gayatri aatm tatv jagaao | ॐ (Om) kiliyam hariyam′ shriyam′ sohM dhyaao ||

Meaning: Awaken your soul by chanting the five naams, referred to as "Gujh Gayatri."

In the second initiation, he grants the jaap of two words: one is "Om" and the other is "Tat" (the latter being secret and revealed only to the disciple). These mantras are chanted in rhythm with one's breaths.

In the third initiation, he imparts Saarnaam, which is a complete and profound secret.

Proof of Naam Jaap in Three Stages

Gita Adhyay 17 Shlok 23

ॐ, Tat′, Sat′, iti nirdeshH, BrhmnH, trividhH, smritH, BrahmnaH, ten, vedaH, ch, yagyaH, ch, vihitaH, pura ||23||

Translation: (ॐ) ॐ/Om is mantra of Brahm (Tat ) Tat - this is indicative mantra of ParBrahm (Sat ) Sat - this is indicative mantra of Purna Brahm (iti) in this way, this (trividhH) of three types (BrhmnH) of sumiran of naam of Supreme God (nirdeshH) an direction (smritH) is said to be (ch) and (pura) in the beginning of nature (brahmnaH) the scholars told that (ten) that same Supreme God (vedaH) Ved (ch) and (yagyaH) yagya etc (vihitaH) created.

Translation: ॐ /Om is the mantra of Brahm; "Tat" is the indicative mantra of ParBrahm; "Sat" is the indicative mantra of Purna Brahm. This explains the direction for the remembrance (sumiran) of three types of naams to attain the Supreme God. In the beginning of creation, Brahmins, or learned men, performed sadhna (spiritual practice) based on this, and they proclaimed that the Supreme God created the Vedas, yajnas, and other sacred rituals.

Mantra no. 822 Samved Utarchik Chapter 3 Khand 5 Verse 8

ManeeshibhiH pavte poorvyaH kavirnrbhiyatH pari koshaaM asishyadat′ | Tritasya naam janayanmadhu ksharannindrasya vaayuM sakhyay vardhayan′ ||

ManeeshibhiH – pavte – poorvyaH – Kavir′ - nrbhiH – yatH – pari – koshaan′ - asishyadat′ - tri – tasya – naam – janayan′ - madhu – ksharanH – na – indrasya – vaayum′ - sakhyay – vardhyan′ |

Translation: (PoorvyaH) Primordial i.e. Eternal (Kavir nrbhiH) Supreme God Kabir, by acquiring a human form i.e. appearing as a Guru (maneeshibhiH) to a devout soul who does bhakti with devotion and loves Him from heart (tri) three (naam) giving mantra i.e. naam updesh (pavte) by purifying (janayan) birth and (ksharanH) from death (na) makes free from and (tasya) his/her (vaayum ) the countable life-breaths which are put according to destiny (koshaan) from His store (sakhyay) on the basis of friendship (pari) completely (vardhayan') increases (yatH) as a result of which (indrasya) of Supreme God (madhu) the real happiness (asishyadat) makes him attain by His blessings.

Translation: The Eternal Supreme God Kabir, assuming a human form as a Guru, imparts three mantras (naam updesh) to a devout soul who practices bhakti with devotion and loves Him sincerely. By purifying the devotee, He liberates them from the cycle of birth and death and extends their life-breaths, which were predetermined by destiny, from His divine store as a blessing. As a result, He enables the devotee to attain the true happiness of the Supreme God through His grace.

Meaning: This mantra clarifies that Supreme God Kabir, manifesting as a Guru in human form, imparts the recitation of three sacred naams to a devoted soul. Through this, He guides them to true bhakti, purifies the devotee, and blesses them with the attainment of complete happiness through union with the Supreme God. He also extends the lifespan of the worshipper.

This same evidence is in the Gita, Chapter 17, Verse 23: "Om - Tat - Sat iti nirdeshH BrhmnH trividhH smritH" — meaning that there is direction for the jaap (chanting) of Om (1), Tat (2), and Sat (3) mantras for attaining the Supreme God. Obtain this naam from a Tatvdarshi saint. The mention of the Tatvdarshi saint is in Gita, Chapter 4, Verse 34, and in Chapter 15, Verses 1 to 4, where the identity of a Tatvdarshi saint is given. It is said that after gaining the Tatvgyan (true knowledge) from the Tatvdarshi saint, one should seek that Param Pad (supreme state) of the Supreme God. Having reached there, devotees do not return to the world; they become completely liberated. That same Supreme God has created the world.

Important: The above description clearly indicates that even the four Holy Vedas testify that the Supreme God alone is worthy of worship. His true name is KavirDev (Kabir God), and complete salvation is attained only through the jaap of the three mantras.

Supreme God Kabir ji instructed Dharmdas ji not to disclose the Saarshabd, warning that if any messenger of Kaal were to gain access to it, the souls of the intermediate generation would not attain liberation. In the early Kalyug, the first generation of devotees were illiterate, while the last generation will be ungrateful. The current intermediate generation began after India's independence in 1947, with Satguru Rampal ji Maharaj sent in 1951. Now, all devotees are educated, and scriptures are accessible. This true path and practice will spread worldwide, while false gurus, saints, and mahants will remain concealed.

Therefore in Holy Book Kabir Sagar, Jeev Dharm Bodh, Bodh Sagar on page 1937 it is mentioned -

Dharmdas tohi laakh duhaai, saar shabd kahin baahar nahin jaai | Saar shabd baahar jo pari hai, bichli peedi hans nahin tari hai ||

In the book "Dhani Dharmdas Jeevan Darshan Evam Vansh Parichay," page 46 mentions that the eleventh generation did not inherit the native seat (gaddi). This Mahant was known as 'Dheeraj Naam Sahib' and resided in Kavardha. Subsequently, the twelfth Mahant, 'Ugr Naam Sahib,' established the native seat in Damakheda and proclaimed himself Mahant. Prior to this, there was no native seat in Damakheda. This highlights that no one in the world possesses the true path of bhakti except Satguru Rampal Ji Maharaj. He consistently urges God-loving souls to see him as a servant sent by God for their welfare.

Yeh sansaar samajhda naahin, kahanda shyam dopahre nu | Garibdas yeh vakt jaat hai, rovoge is pahre nu ||

The twelfth Panth, referred to as the Garibdas Panth in "Kabir Sagar" and "Kabir Charitr Bodh" (page 1870), is discussed in "Kabir Sagar, Kabir Vaani" on pages 136-137, where it is stated that—

Samvat′ satraasae pachahttar hoi, taadin prem praktein jag soi | Saakhi humaari le jeev samjhavae, asankhya janm thaur nahin paavae | Baarvein panth pragat hai baani, shabd humaare ki nirnay thaani | Asthir ghar ka maram na paavaen, ye baara panth humhi ko dhyaavaen | Baarvein panth hum hi chali aavaen, sab panth meti ek hi panth chalaavein | Dharmdas mori laakh dohaai, saar shabd baahar nahin jaai | Saar shabd baahar jo parhi, bichli peedi hans nahin tarhin | Tetis arb gyan hum bhaakha, saar shabd gupt hum raakha | Mool gyan tab tak chhupaai, jab lag dwadash panth mit jaai |

Here, God Kabir ji explains to His disciple Dharmdas ji that in Samvat 1775, His knowledge will spread, marking the emergence of the twelfth panth (sect). In this twelfth panth, His teachings will manifest, but the true path of bhakti will be absent. Kabir ji states that He will personally come to eliminate all other panths and establish one unified path. He administers countless oaths to Dharmdas, warning him not to share this Saar Shabd with any unworthy individuals; otherwise, the souls of the intermediate generation will remain trapped. Thus, until the twelve panths are eradicated and a singular panth is established, God Kabir will keep this fundamental knowledge concealed.

The importance of naam in Sant Garibdas Ji Maharaj's speech

Naam abhaeda ooncha santon, naam abhaeda ooncha | Ram duhaai saach kahat hoon, Satguru se poochha || Kahae Kabir Purush bariyaamM, Garibdas ek nauka naamM || Naam Niranjan neeka santon, naam Niranjan neeka | Teerth vrat thothre laage, jap tap sanjam feeka || Gaj turak paalki artha, naam bina sab daanM vyartha | Kabir, naam gahe so sant sujaana, naam bina jag urjhaana | Taahi na jaane ye sansaara, naam bina sab jam ke chaara ||

The importance of naam in Nanak Sahib ji's speech

Nanak naam chaddi kalaa, tere bhaane sabda bhalaa | Nanak duHkhiya sab sansaar, sukhiya soy naam adhaar | Jaap taap gyan sab dhyaan, shat shastr simrat vyaakhaan| Jog abhyas karm dharm sab kriya, sagal tyaagvan madhya firiya| Anek prakaar kiye bahut yatna, daan punya homae bahu ratna| Sheesh kataaye homae kar raati, vrat nem kare bahu bhaanti | Nahin tulya Ram naam vichaar, Nanak gurumukh naam japiye ek baar|

Sacred speech of Most Worshippable God Kabir (Kavir Dev)

Santo shabdaii shabd bakhaana ||tek|| Shabd faans fasaa sab koi shabd nahin pahchana || Prathmahin Brahm swaM ichchha te paanchau shabd uchaara | SohM, Niranjan, Rarankar, Shakti, and Omkaara || Paanchau tatv Prakriti teeno gun upjaaya | Lok dweep chaaron khan chauraasi lakh banaaya || Shabdaii Kaal kalandar kahiye shabdaii bharm bhulaaya | Paanch shabd ki aasha mein sarvas mool ganvaaya || Shabdaii Brahm prakaash meint ke baithe moonde dwaara | Shabdaii nirgun shabdaii sargun shabdaii ved pukaara || Shuddh Brahm kaaya ke bheetar baith kare sthaana | Gyaani yogi pandit au siddh shabd mein urjhaana || Panchaii shabd paanch hain mudra kaaya beech thikaana | Jo jihsank aaradhan karta so tihi karat bakhaana || Shabd Niranjan chaanchri mudra hai nainan ke maanhi | Taako jaane gorakh yogi maha tej tap maanhi || Shabd omkaar bhoochri mudra trikuti hai sthaana | Vyaas Dev taahi pahichaana chaand surya tihi jaana || SohM shabd agochri mudra bhanvar gufa sthaana | Shukdev muni taahi pahichaana sun anhad ko kaana || Shabd rarankar khechri mudra dasvein dwaar thikaana | Brahma Vishnu Mahesh aadi lo rarankar pahichaana || Shakti shabd dhyaan unmuni mudra base aakaash sanehi | Jhilmil jhilmil jot dikhaave jaane janak videhi || Paanch shabd paanch hain mudra so nishchay kar jaana | Aage purush puraan NiHakshar tinki khabar na jaana || Nau naath chauraasi siddhi lo paanch shabd mein atke | Mudra saadh rahe ghat bheetar fir aondhe much latke || Paanch shabd paanch hai mudra lok dweep yamjala | Kahain Kabir akshar ke aage NiHakshar ujiyaala |

In this hymn, it is stated that all saints glorify the shabd (naam). Purna Brahm Kabir Sahib explains that shabd symbolizes both the SatPurush and Jyoti Niranjan (Kaal).

The shabd 'Jyoti Niranjan' leads one to the Chaanchri mudra, a state achieved through extensive meditation (tapas), which is often beyond the reach of ordinary individuals. Gorakh Naath, after rigorous sadhna up to Kaal, attained the status of Siddh but did not achieve liberation. It was only when God Kabir bestowed upon him the Satnaam and Saarnaam that Gorakh Naath was freed from Kaal. Therefore, those who chant 'Jyoti Niranjan' cannot escape Kaal's grip and will not reach Satlok.
Similarly, through the jaap of the shabd 'Omkaar' (Om), devotees attain the Bhoonchri mudra, yet Ved Vyaas, despite his sadhna, remained ensnared by Kaal.
Through the jaap of 'SohM' naam, one attains the Agochari mudra and reaches the Bhanvar Gufa (cave) in Kaal's lok. Sukhdev Rishi practiced this sadhna and only ascended to the heaven of Vishnu ji's lok.
By chanting the shabd 'Rarankar', one reaches the Khainchri mudra, the tenth gate (Sushmna). The divine trio—Brahma, Vishnu, and Mahesh—misinterpreted Rarankar as the ultimate truth and became ensnared in Kaal's web.
The shabd 'Shakti' (Shriyam) leads to the Unmani mudra, which was attained by King Janak; however, he too did not achieve liberation.

Many saints have mistakenly replaced 'Shakti' with 'Satyanaam' in the five naams, but 'Satyanaam' is not a mantra; it refers to the true naam. Just as Satlok is also known as Sachkhand, Satyanaam represents the concept of true naam. It is important to note that 'Satyanaam' alone is not a form of jaap. Even the nine Naaths and 84 Siddhs, who practiced these five naams, remained limited to them and only experienced the sound (dhuni) within the body. The actual realm of Satlok exists beyond the physical body and the universe (brahmand); hence, they were reborn, enduring the cycle of birth and death.

All achievements within the body are confined to Kaal (Brahm), as the true native place of Supreme God is Satlok, whose light far surpasses that of ParBrahm and is much more distant. Therefore, only a Complete Saint can reveal the comprehensive path of worship, which goes beyond the five naams (shabds).

Santon, Satguru mohe bhaavae, jo nainan alakh lakhaavae | Dholat dhigae na bolat bisrae, sat updesh drdaavae || Aankh na moondae kaan na roondae, na anhad urjhaavae | Praan poonj kriaaon se nyaara, sahaj samaadhi bataavae ||

The author of Ghat Ramayan, Respected Tulsidas ji of Haath Ras himself states that -

Ghat Ramayan, First Part, page no. 27

Paanchon naam Kaal ke jaanau tab daani man sanka aanau | surati nirat lae lok sidhaaoon, aadinaam le Kaal giraaoon | satnaam le jeev ubaari, as chal jaaoon purush darbaari ||

Kabir, koti naam sansaar mein, inse mukti na ho | saar naam mukti ka daata, vaako jaane na koye |

Evidence of three naams in speech of Guru Nanak Ji

Poora Satguru soye kahaavae, doy akhar ka bhed bataavae | Ek chhudaavae ek lakhaavae, to praani nij ghar jaavae ||
Jae pandit tu padiya, bina dau akhar dau naama | Paranvat Nanak ek langhaay, je kar sach samaava |
Ved kateb simrit sab saansat, in padi mukti na hoii || Ek akshar jo gurumukh jaapae, tis ki nirmal hoii ||

Meaning: Guru Nanak Ji Maharaj conveys that only the Complete Satguru knows the jaap of two words: one that liberates from the bondage of Kaal and Maya, and the other that reveals God. The third word unites the soul with God.

Evidence of naam of breath in the sacred speech of Saint Garibdas ji Maharaj

Garib, swaansa paaras bhed humaara, jo khojae so utre paara | Swaansa paara Aadi nishaani, jo khoje so hoy darbaani | Swaansa hi mein saar pad, pad mein swaansa saar | Dum dehi ka khoj karo, aaavagaman nivaar || Garib, swaansa surati ke Madhya hai, nyaara kade nahin hoye | Satguru saakshi bhoot koon, raakho surati samoye || Garib, chaar padaarth ur mein jovae, surati nirati man pavan samovae | Surati nirati man pavan padaarth (naam), karo iktar yaar | Dwaadas andar samoye le, dil andar deedar | Kabir, kahta hoon kahi jaat hoon, kahoon baja kar dhol | Swaans jo khaali jaat hai, teen lok ka mol || Kabir, maala swaans uswaans ki, ferenge nij daas | Chaurasi bhrme nahin, kataen karm ki faans ||

Evidence in Guru Nanak Dev ji's speech

Chahaoon ka sang, chahaoon ka meet, jaamae chaari hataavae nit | Man pavan ko raakhae band, lahe trikuti trivaeni sandh || Akhand mandal mein sunn samaana, man pavan sachch khand tikaana ||

A Complete Satguru is one who provides naam in three stages and teaches the method of sumiran (remembrance of naam) through breath. Only then can a living being attain salvation. Just as God is eternal and true, so too is the connection with God and the method of attaining salvation, which remains unchanged. Garibdas Ji Maharaj states in his speech -

Bhakti beej paltae nahin, yug jaanhi asankh | saain sir par raakhiyo, chauraasi nahin shank || Gheesa aaye eko desh se, utre eko ghaat | samjhon ka maarg ek hai, moorkh baarah baat || Kabir bhakti mukti beej paltae nahin, aan padae bahu jhol | jae kanchan bishta parae, ghatae na taaka mol ||

Many great beings are unaware of the true naams and offer arbitrary ones that neither bring happiness nor salvation. Some advocate for practices like tap (austerity), hawan (sacrificial fire), or yagya, while others promote meditation that involves closing the eyes, ears, and mouth, reflecting their self-created paths. In contrast, supreme saints like Kabir Sahib, Saint Garibdas Ji Maharaj, and Guru Nanak Dev Ji emphasize the importance of solely performing the jaap of one naam, rejecting all other activities.

Nostradamus, a renowned forecaster, made prophecies approximately 450 years ago, many of which have come true. He predicted that in 2006, a Hindu saint would emerge, distinct from Muslims and Christians, who would introduce a unique and factual path that no one could surpass in knowledge. According to the prophecy, this saint would be between 50 and 60 years old in 2006. Sant Rampal Ji Maharaj, born on September 8, 1951, was 55 years old in July 2006, aligning perfectly with Nostradamus's forecast. This saint's teachings would be embraced worldwide, and under his guidance, India would gain global influence, with his reputation soaring. The saint referred to by Nostradamus is Rampal Ji Maharaj, who gained prominence in 2006. Despite being portrayed negatively by some, the saint remains blameless.

All the qualities mentioned above are embodied by Tatvdarshi Sant Rampal Ji Maharaj.

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