Simple Meaning of the Section on "Sumiran" (Remembrance)
Atha Sumiran Ka Ang | (The Section on Sumiran)
Word Meaning:
- Atha: Beginning
- Avigat: Refers to the Supreme God whose essence or power is beyond comprehension. In Bhagavad Gita Chapter 8, Verse 3, He is described as "Param Akshar Brahm." In the same chapter, Verses 8, 9, and 10 refer to Him as the "Supreme Divine Person," and Verses 20-22 describe Him as "Imperishable and Unmanifested." In Chapter 18, Verses 61-62 and 66, the Giver of Gita's knowledge advises seeking refuge in this Supreme Being. Saint Garibdas Ji calls this Supreme God "Avigat Ram."
Definition of "Ram"
"Ram" can also be referred to as Prabhu (Lord), Swami (Master), Allah, Bhagwan (God), Ish (Supreme), Paramatma (Supreme Soul), or Sahib (Master). These names signify the Supreme Being.
Example for Clarification:
- Tehsildar Sahib: The lord or master of their designated area of responsibility.
- Deputy Commissioner Sahib: The lord of their district.
- Commissioner Sahib: The master of several districts.
- State Minister: The lord, master, or ruler of their state.
- Chief Minister: Also a Sahib (Lord, Master).
- Central Minister: A Sahib (Lord, Master) at the national level.
- Prime Minister: A Sahib (Lord, Master) of the nation.
- President: The supreme lord or master of the nation.
However, each of these authorities is limited to their respective jurisdictions. While all are lords within their domains, the ultimate authority lies with the President. Following the President, the Prime Minister holds substantial power. In this context, they are considered complete lords (Sahibs).
Understanding the "Sumiran" Section
In Verses 15-16 of this section, it is stated that:
- Mool Kamal Mein Ram Hai: The "Ram" in the Root Lotus refers to Lord Ganesha. He is also a lord, a divine being (Ram).
- Swad Kamal Mein Ram: In the Swadishthan Chakra, Lord Brahma and Savitri reside as Prabhus (lords).
- Nabhi Kamal Mein Ram: In the Navel Lotus, Lord Vishnu and Lakshmi are the lords.
- Hriday Kamal Vishram: In the Heart Lotus, Lord Shiva and Parvati are the divine lords (Ram).
- Kanth Kamal Mein Ram: In the Throat Chakra, Goddess Durga resides as the lord and master (Ram).
- Trikuti Kamal Mein Ram: In the Trikuti Chakra, the Supreme God resides in the form of Satguru, who is the master of His domain (Ram, Prabhu).
- Sahasra Kamal Dal Mein Ram: Kaal-Niranjan (the Lord of 21 Universes) also resides in the Sahasrar Chakra in an unmanifest form and is a lord (Ram).
- Suni Basti Sab Thaam: Above all, the Satpurush (Supreme God) is the master (Ram, Swami, Prabhu) who governs all realms and domains.
This detailed explanation highlights that while there are multiple lords or masters within their respective domains, the Supreme God, Satpurush, is the ultimate authority over all.
Who is Truly Capable Ram
In verse no. 17, it is stated that the truly capable Ram is:
Achal abhangi Ram hai, galtaana dam leen. Surti nirti ke antre baajai anhad been.
A permanent (eternal) and indestructible (immortal) being who never perishes is the capable Ram.
The meaning of Sumiran is to chant the sacred mantra of the Supreme God.
As Kabir Parmeshwar Ji has said:
Saar shabd ka sumaran karahin, so hansa bhavsagar tarahin.
Sumaran ka bal aisa bhai. Kaalahi jeet lok le jaai.
Naam sumar le sukarma kar le kaun jaane kal ki, khabar nahin pal ki.
Shwaans-ushwaans mein naam japo, birtha shwaans na khoy. Na bera is shwaans ka, aawan ho ke na hoy.
Kahta hoon kahi jaat hoon, sunta hai sab koy. Sumaran se bhala hoyega, naatar bhala na hoy.
Sumaran maarg sahaj ka, satguru diya bataay. Shwaans-ushwaans jo sumarta, ek din milsi aay.
Rag Aasavari
Shabd 63
Nar suni re moodh ganwara. Ram bhajan tatsara. (Tek)
Ram bhajan bin bail banaiga, shukar shwaan shareer. Kauwa khar ki deh dharaiga, mitai na yaah takseer. (1)
Keet patang bhavang hot hain, geedad jambak jooni. Bina bhajan jad birch kijie, pad bin kaya sooni. (2)
Bhakti bina nar khar ekai hain, jini Hari pad nahin janya. Parbrahm ki parakh nahin re, pooji mooye pashana. (3)
Thavar jangam mein Jagdish, vyaapak poorn Brahm binani. Niralamb nyara nahin darsai, bhugatain chaaryo khani. (4)
Tol na mol ujan nahin aavai, asthar anand roop. Ghatmath mahatat seti nyara, soham sati saroop. (5)
Baadal chaah os ka paani, tera yauh unmana. Haat patan kritam sab jhootha, rinchak sukh liptaana. (6)
Narakaar nirbhai nirbaani, surti nirti nirtaavai. Atmaram ateet purush ko, Garibdas yauh paavai. (7)
Shabd 66
Bhajan karo us Rab ka, jo data hai kul sab ka. (Tek)
Bina bhajan bhai mitai na jam ka, samajh boojh re bhai. Satguru naam daan jini deeha, yaah santo thahrayi. (1)
Satkabir naam karta ka, kalp kare dil deva. Sumaran kare surti sai laapai, paavai Hari pad bheva. (2)
Aasan bandh pavan pad parchai, naabhi naam jagavai. Trikuti kamal mein padam jhalakai, ja se dhyan lagavai. (3)
Sab sukh bhukta jeevat mukta, dukh dalidr doori. Gyaan dhyan galtaan Hari pad, jyau kurang kasturi. (4)
Gaj moti hasti kai mastagi, unman rahai diwana. Khaay na pivaai mangal ghoomein, aath bakht galtaana. (5)
Aise tat pad ke adhikari, palak alakh sai jorai. Tan man dhan sab arpan karahin, nek na maatha morai. (6)
Bina rasna naam chalat hai, nirbaani sai neha. Garibdas bhodal mein deepak, chhanni nahin seneha. (7)
Shabd 75
Bhakti mukti ke data satguru. Bhakti mukti ke data. (Tek)
Pind praan jinh dan diye hain, jal se sirje gaata. Us dargah koon bhool gaya hai, kul kutumb se raata. (1)
Ridhi sidhi koti turangam die, aisa dhani bdhata. Us samarth ki reejh chhupai, jag se jorya naata. (2)
Muskal se aasan kiya tha, kahan gai vai baata. Sat sukrut koon bhool gaya hai, ooncha kiya na haatha. (3)
Sahans ikisau khand hot hain, jyau taruwar kai paata. Thuni digi thaah kahaan paavai, yauh mandar dhah jaata. (4)
Is dehi koon deva lochai, toon narkyon uklaata. Nar dehi Narayan yehi, sanak sanandan saatha. (5)
Brahm mahurati surti nagari, shunya sarovar nhaata. Ya parbi ka paar nahin re, sakal karm kati jaata. (6)
Surti nirti man pavan bandh kari, merdandh chadhi jaata. Sahans kamal dal phool rahai hai, ami maharas khaata. (7)
Jahaan alakh niranjan jogi baithya, ja sai rahma na bhaata. Garibdas parang praan hai, sankh kamal khil jaata. (8)
Rag Basant
Shabd 8
Koi hai re parle paar ka, jo bhed kahai jhankar ka. (Tek)
Varihi Gorakh Varihi Dat, varihi Dhru Prahlaad arath. Varihi Sukhde Varihi Vyas, Varihi Parashur prakaash. (1)
Varihi Durvasa darbesh, Varihi Narad Sharad Shesh. Varihi Bhartr Gopichand, Varihi Sanak Sanandan bandh. (2)
Varihi Brahma Varihi Ind, Varihi sahans kala Govind. Varihi Shibshankar jo simbh, Varihi Dharmray arambh. (3)
Varihi Dharmray dhar dheer, Paramdham paunhche Kabir. Rig Yaju Saam Atharvan Bed, Paramdham nahin lahya bhed. (4)
Alal pankh agaadh bhev, jaisai kunji surti sev. Vaar paar theha na thaah, Garibdas nirgun nigaah. (5)
Rag Hori
Shabd 8
Alal ka dhyan dharo re, cheenhoon purush bidehi. (Tek)
Ulti pavan rechak kari raakhao, kaya kumbh bharau re. Adig amaan adol abolan, taaryao naahin taro re. (1)
Bin satguru pad darshat nahin, bhaavai tihun lok phirao re. Gun indri ka gyaan parero, jeevat kyon na marau re. (2)
Palkaun da bhaunra purush binani, khota karat kharo re. Kamdhenu doojhe kalwaarni, neejhar ajar jarau re. (3)
Kalvish kusmal bandhan tootain, sab dukh byaadhi harau re. Garibdas nirbhai pad paaya, jam sen naahin darau re. (4)
Essential Knowledge had to be kept concealed
Sant Garibdas Ji, through his immortal teachings, has created a forest of wisdom where every kind of tree, plant, herb, flowering shrub, fruit-bearing tree, and vine has been nurtured. This approach was guided by the divine command of Kabir Parmeshwar Ji to keep the essential knowledge concealed. As a result, Sant Garibdas Ji shared numerous verses to ensure the sacred knowledge remained profound and engaging. The multitude of teachings serves to occupy the restless mind, keeping it immersed and interested, while the soul experiences divine bliss through recitation or listening.
In Verse 18, he says:
Garib, Ram kaha to kya hua, ur mein nahin yakeen. Chor musein ghar lootahi, paanch pacheeson teen. (18)
Explanation: If a seeker lacks faith in the Supreme Being, then reciting the divine name (Naam-Sumiran) yields no benefit. Their human life is being stolen by the five thieves of lust, anger, attachment, greed, and ego. These five tendencies, each having five sub-natures (totaling 25), lead them to waste their life under the influence of Rajoguna by building mansions or buying luxury cars. Under the influence of Satoguna, they may spend large amounts of money on acts of kindness without thoughtful consideration, only to later find faults and engage in quarrels under the influence of Tamoguna. In this way, life is wasted under the sway of the three Gunas (modes of nature). However, by listening to the knowledge of a true enlightened saint and chanting the divine name with faith, one can make their life successful.
The devotees who adhered to discipline and practiced devotion, charity, and other acts of virtue according to their level of commitment, have undoubtedly received benefits. An example has been provided to illustrate this:
(Verses 31 to 39): Figures like Gorakhnath, Dattatreya, Shukdev, Peepa, Namdev, Bhakt Dhanna, Raidas (Ravidas), Farid, Nanak, Dadu, Haridas, Gopichand, Bharathari, Jangnath (Jhangarnath), Charpatnath, Ibrahim Adham Sultan, Narad Rishi, Bhakt Prahlad, Dhruv, Vibhishan, Jaydev, Kapil Muni, Swami Ramanand, Shri Krishna, Rishi Durvasa, Shambhu (Shiva), Vishnu, Brahma, and many others gained their prominence and recognition through the power of Naam-Smaran (chanting and remembering the true Name of God) in both their previous births and their current lives.
Without this spiritual practice, they would have remained unknown. Their fame, glory, and accomplishments were solely due to the divine strength derived from true devotion.
Similarly, if you dedicate your body, mind, and wealth wholeheartedly, accept a True Guru, and live a disciplined life of devotion, you too can attain divine strength and become immortal. The level of recognition and grace each devotee received depended on the specific deity or divine being they worshipped.
Kabir Ji beautifully expresses this idea:
Jo jakee sharana basai, taako taakee laaj.
Jal sonhi machhali chadhai, bah jaate gajaraj
Explanation: Whoever seeks refuge with complete faith in a deity (Ram), that deity protects their honor and provides full benefits within their domain.
- For example, a fish has an unbreakable bond with water. If separated, it struggles and perishes. Observing this devotion, water grants the fish complete freedom in its realm, even allowing it to swim upstream against powerful currents that can sweep away mighty elephants.
- Similarly, a devotee who wholeheartedly surrenders to their chosen deity receives boundless grace and benefits according to the deity's capacity and domain.
Example for Better Understanding:
In our country, the influence of British traditions persists. For instance, when a common person receives a summons from the police station, it becomes a matter of great distress. Ordinary individuals even avoid passing near police stations out of fear. When summoned, the experience is usually unpleasant: almost every police officer and the station in-charge mistreat the person. Physical abuse is often the first "welcome," and verbal abuse is a common practice among police officers.
However, if someone has a friend who is a station in-charge, the scenario changes. That person is treated with respect, offered a seat, and even served tea. Similarly, the level of comfort depends on one's connection to higher authorities. Friendship with a Superintendent of Police (SP) earns respect from lower-ranking officers. If one is connected to a minister, even the SP bows down. At the level of the Chief Minister or Prime Minister, every officer and staff member falls in line.
Likewise, devotion to various deities like Durga, Bhairav, Sheetla, Hanuman, or others brings certain benefits. However, as explained in Gita Chapter 16 Verses 23-24 and Chapter 7 Verses 12-15 and 20-23, such practices often result in futile efforts that fall short of achieving liberation (moksha). Additionally, one must still endure the consequences of past karma, whether good or bad. Hence, despite devotion, one can face losses.
Sant Garibdas Ji emphasizes this in Verse 38:
Garib, aisa nirmal naam hai, nirmal kare shareer. Aur gyaan mandlik hain, chakvai gyaan Kabir.
Explanation: The knowledge found in the Vedas, Gita, Puranas, Quran, Bible, and other scriptures is limited to their own domains (bound by their respective contexts). However, the spiritual truth imparted by Kabir Parmeshwar Ji—known as Tatvagyan or subtle knowledge (Sukshm Ved)—is universal and all-encompassing. That is Kabir’s speech (Kabir Vani).
Verses 41-42:
Garib, gagan mandal mein rahat hai, avinaashi aap alekh. Jugan-jugan satsang hai, dhar-dhar khelai bhekh. (41)
Garib, kaya maya khand hai, khand raaj aur paat. Amar naam nij bandagi, satguru sen bhai saanth. (42)
Meaning: The Supreme God Kabir resides in the Gagan Mandal (the celestial realm or sky) and is imperishable and unseen (Alekha). {Alekha means that which cannot be seen from Earth. The Avinashi Avyakt (imperishable and unmanifested) is mentioned in the Bhagavad Gita, Chapter 8, Verses 20–23. For instance, certain sages with divine vision could see the heavenly realm (Swarg Lok), the abodes of Lord Vishnu (Vaikunth), Lord Brahma, and Lord Shiva, as well as the deities residing there. However, no one can see Brahm Kaal or the realms beyond it, including the Akshar Purush and Param Akshar Purush (avinashi alekh). This is why the true depiction of the Supreme God is absent in scriptures. Its accurate description is found in the Sukshma Veda, the spiritual knowledge imparted by the Supreme God Himself. Hence, the Supreme God is referred to as Alakh (invisible) and Alekha (unseen). To truly witness this Supreme Being, one must receive initiation from a Perfect Spiritual Master (Satguru), and only after reaching Satlok (eternal abode) can He be seen.}
This Supreme God occasionally assumes different forms (bhekh) and manifests on Earth in every era. He personally imparts His true spiritual knowledge (Tattva Gyan or Chaturbhuj Gyan), revealing the transient nature of worldly power, wealth, and the human body, which are all perishable. Only the meeting with a True Guru and the chanting of the sacred name (true devotion mantra) bestowed by Him can grant immortality.
If the true mantra of devotion is not received, then chanting other names (Sumiran) or performing rituals (Yajnas) is futile.
In Vani No. 20, regarding the essence of Sumiran, it is said:
Garib, Ram Naam nij saar hai, mool mantra man maahin.
Pind brahmand sen rahit hai, janani jaaya naahin. (20)
Meaning: Saint Garibdas Ji explains that chanting the name of Ram (Supreme God's true name) is the essence (saar) of liberation. It is the ultimate means to attain salvation. However, the name must be the Mool Mantra—the true, original sacred name. The Supreme God, to whom this Mool Mantra belongs, is beyond the physical body (Pind) made of the five elements and the cosmic creation (Brahmand). He does not possess a body of five elements and was not born from any mother. (20)
