Sumiran Ka Ang

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:

1. Mool Kamal Mein Ram Hai: The "Ram" in the Root Lotus refers to Lord Ganesha. He is also a lord, a divine being (Ram).
2. Swad Kamal Mein Ram: In the Swadishthan Chakra, Lord Brahma and Savitri reside as Prabhus (lords).
3. Nabhi Kamal Mein Ram: In the Navel Lotus, Lord Vishnu and Lakshmi are the lords.
4. Hriday Kamal Vishram: In the Heart Lotus, Lord Shiva and Parvati are the divine lords (Ram).
5. Kanth Kamal Mein Ram: In the Throat Chakra, Goddess Durga resides as the lord and master (Ram).
6. 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).
7. 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).
8. 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:

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:

Rag Aasavari

Shabd 63

Shabd 66

Shabd 75

Rag Basant

Shabd 8

Rag Hori

Shabd 8 

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:

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:

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:

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:

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:

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)

Vaani No. 21

Translation: O seeker! Do not delay in chanting (repeating) the name of Ram after taking initiation from the Complete Guru. Continuously recite His name with every breath. Drink the divine nectar of remembrance again and again—meaning, keep chanting while doing your daily tasks and start chanting whenever you get time from work. Keep drinking this nectar-like name of God. This is the essence (tat) of true devotion. (21)

If one has not received the true (Sat) name from a Complete Guru, then even if one performs religious acts described in the Puranas—like donating millions of cows, performing millions of religious sacrifices (yagyas), feeding people during birth celebrations (jonaar), digging millions of wells, or deepening millions of sacred ponds at pilgrimage sites—the punishment of Kaal (Yam), i.e., the effect of one's karmas, will not be erased.

Vaani No. 22

Translation: Even if someone donates millions of cows, performs millions of yagyas and birth-feeding rituals, digs millions of wells or deepens ponds at pilgrimage sites—still the punishment of Yam (Kaal, the god of death), i.e., the consequences of karmic actions, will not be removed. (22)

For example, during festivals at places associated with deities or saints—often near ponds or reservoirs—devotees are asked to remove soil from these ponds and are told it is a meritorious act. But if one does not chant the Satnam, salvation is not possible. The seeker will only enjoy the rewards of these acts in heaven and later suffer the punishment of sins in hell. Hence, all such efforts are ultimately futile without Satnam. (22)

Vaani No 23

Translation: Even if one visits millions of pilgrimages, observes millions of fasts, donates millions of elephants, or gives away millions of horses to Brahmins—still the suffering and turmoil caused by the cycle of birth and death and the consequences of karmic punishment (khainchataan) will not end. (23)

Vaani No 24

Explanation: This verse gives two historical-spiritual examples:

1. Parvati attained a certain level of immortality (i.e., liberation for a divine span) after accepting Lord Shiva as Guru and chanting the true mantra he gave her. Note: This was limited salvation—both Shiva and Parvati are not eternal; their liberation was temporary.

2. Sage Sukdev, son of Rishi Ved Vyas, had ego from his attainments in his past lives. Without accepting a Guru, he would fly to higher realms through his yogic powers. But when Lord Vishnu did not allow him to stay in heaven, he realized the error in his path. He then accepted King Janak as his Guru, from whom he received initiation.

   • The mantra given was Hariyam (a Vishnu-centric mantra), since Janak himself had met God Kabir in Treta Yuga and had been granted that specific mantra based on his devotion.
   • Hence, Sukdev attained the level of liberation that was possible through that mantra, which led him to a heavenly abode in Vishnu Lok (a temporary liberation, not the ultimate one).
   • From there, he descended via celestial vehicle to Earth to narrate the Bhagavat Katha (Sudha Sagar story) to King Parikshit (son of Abhimanyu, grandson of Arjuna), and then returned.

According to His divine method, Supreme God Kabir—who resides in the higher eternal realm, descends from there with lightening speed, meets virtuous souls, inspires them via his speeches to do worship amongst other things —descended and met King Rishabh Dev (the first Tirthankar of Jainism). He introduced Himself as Kavir Dev. Rishabh Dev had heard from his spiritual teachers and sages that the real name of the Supreme God mentioned in the Vedas is Kaviḥ Dev (Kavir Dev).

God, appearing with the name Kavi Rishi, inspired Rishabh Dev to follow true devotion and then disappeared. He also met the Nine Naths (such as Gorakhnath, Machchhindra Nath, Jalander Nath, Charpat Nath, etc.) to guide them.

He granted true spiritual knowledge to King Janak, known as Videhi (one with an extraordinary spiritual nature), and directed him toward the right path. However, King Janak did not abandon the worship of Vishnu. Later, Sage Shukdev received initiation from Janak and attained heaven—but he did not achieve complete liberation, the kind described in Bhagavad Gita Chapter 15, Verse 4.

(After understanding the true spiritual knowledge from a Tatvadarshi Saint,) one should cut the ignorance of spiritual knowledge with the weapon of Tatvagyan, and thereafter seek that Supreme Abode of the Supreme God—where, once a devotee reaches, he never returns to the material world. Worship only that Supreme God from whom the expansion of the tree-like world has originated—that is, the One who has created the entire universe.

In Speech No. 24, it is clearly stated that even the desire to go to heaven can only be fulfilled through the chanting of special (personal) mantras. However, such a desire arises due to a lack of true spiritual knowledge (tatvagyan). As given in Bhagavad Gita Chapter 2 Verse 46, a very precise example is mentioned: once a person attains a fully abundant reservoir (a large lake = samudra), the significance of smaller water bodies (ponds) diminishes. Similarly, after attaining true spiritual knowledge, a wise person no longer finds the same purpose in the Vedas (Rigveda, Yajurveda, Samaveda, Atharvaveda).

Meaning: After attaining tatvagyan, the momentary benefits gained from other deities (such as access to heaven or kingdom) appear insignificant compared to the lasting bliss and complete salvation (the moksha mentioned in Gita Chapter 15 Verse 4), which is attained through the chanting of the Supreme God (Param Akshar Brahm — the Supreme God described in Gita Chapter 8 Verses 3, 8, 9, 10, and 20–23). Once this knowledge is acquired, the amount of faith a devotee retains in other deities is minimal.

Meaning: 

This divine speech briefly explains Bhagavad Gita Chapter 15 Verses 1–4:

The world-like tree has its root above and its branches below in the form of the three qualities (Rajgun Brahma, Satgun Vishnu, Tamgun Shiv).

Just as a plant is rooted in the soil and watered at the root, similarly, by worshipping that root-form Supreme God (Param Akshar Brahm), the spiritual plant thrives. The entire trunk, branches, twigs, and leaves grow and form a full tree. From it, shade, fruits, and wood—all that the plant was grown for—are obtained.

If one instead tries to plant the branches in the soil with the roots facing upward and waters it that way, the plant of devotion will be destroyed. In the same way, by worshipping the one root-form Supreme God (Param Akshar Brahm), all other gods become nurtured and continue to provide benefits to the devotee without being asked. (This is also described in Bhagavad Gita Chapter 3, Verses 10 to 15.)

With such knowledge, the need for other gods becomes just like the need for a small reservoir after acquiring a large lake. One who depends on a small reservoir knows that if there is no rain for a year, its water will dry up, and all dependent on it will suffer. But with a lake, even if it doesn’t rain for ten years, the water won’t run out. That person immediately shifts their dependence from the small reservoir to the large lake.

Even though the water of the small reservoir may taste just as good as that of the lake, it is neither sufficient nor long-lasting. In the same way, the heavenly pleasure attained through the worship of other gods (Rajgun Brahma Ji, Satgun Vishnu Ji, and Tamgun Shiv Ji) is not bad, but it is temporary and insufficient.

Moreover, worship of these gods or any other deities, ancestors, or spirits has been prohibited in the Bhagavad Gita (Chapter 7, Verses 12–15, 20–23 and Chapter 9, Verse 25). Therefore, such worship is against the scriptures and thus futile, as confirmed in Gita Chapter 16, Verses 23–24, which states:

“Those who abandon scriptural injunctions and act according to their own wishes attain neither happiness, nor perfection, nor the supreme goal (i.e., complete liberation).”

Hence, O Arjun! What should be done (duty) and what should not be done (non-duty) in devotion is determined only by the scriptures. Thus, it is proper to make decisions based on the scriptures and perform only that spiritual practice which is mentioned in them. (Gita Chapter 16, Verse 24)

In Sumiran ka Ang verse no 34, it has been said

Vaani No. 47–50:

In verses 47 to 50, it is also explained that without the personal name (specific mantra), chanting other names and performing arbitrary severe penance is futile.

Verse 49:

Meaning: Without the true name (the seven names, Sat Naam, and Sar Naam), the crop of devotion does not yield, meaning just as to harvest wheat, one must sow wheat seeds. If one sows guar (cluster beans) seeds and expects to harvest wheat, they will starve. Therefore, it is said that without chanting the true name, chanting other names and performing arbitrary severe penance while sitting contented is futile. Some people cut off all their hair and beard and remain bald, performing incorrect practices and hoping for liberation, but it is said that the attainment of 84 lakh species is already prepared for them.

This is the essence of Sumiran ka Ang