Jap Ji Verse 10


Suni-ai sat santokh gi-aan.
Suni-ai athsath kaa isnaan.
Suni-ai parh parh paavahi maan.
Suni-ai laagai sahj dhi-aan.
Naanak bhagtaa sadaa vigaas.
Suni-ai dookh paap kaa naas. ||10||


Gurbani (God’s words; also a common name for Puran Braham Gyan, Shabad Guru, or Shri Guru Granth Sahib Ji) came from Sach Khand (the realm of Truth),  is still coming from there, and will forever continue to come from Sach Khand. There is no end to the account of Gurbani at Dargah (the Divine Court). Gurbani is Guru (God) and Guru is illimitable. Thus Gurbani is illimitable. Gurbani is Puran Braham Gyan (entire divine wisdom) and Puran Braham Gyan is immeasurable. Thus Gurbani is immeasurable. Gurbani is the Gyan (divine learning, knowledge) incarnation of the Akal Purakh (the Timeless Being, the Immortal Being, God). Akal Purakh is eternal, infinite. Thus His Gyan incarnation is eternal, infinite. Every creation is the expansion of Shabad (divine words), or of the Guru Himself. Every creature of the 84 hundred thousand species, every flora and all Khand Brahamand (the inner spiritual realms and the outer physical worlds) are the extension of Shabad that is Guru Himself. The entire universe takes birth from the divine power of Shabad, and the same divine power of Shabad looks after and eventually destroys every creation of the universe. Thus Shabad is Guru and all-prevalent, as Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord) is all-prevalent. Therefore those who attain the divinely powerful state of “Suni-ai” (“listening”) and are absorbed in Naam Simran (meditation upon Naam – or the Name representing God and all His Creation) receive Gurprasad (Eternal Bliss and the Eternal Grace) and receive Suhag (acceptance in Dargah as a devotee) and thus they become Suhagans (those who are accepted as devotees in Dargah) and attain Samadhi(deep trance-like stage, where there is no thought, nothing except pure consciousness) and Sunn Samadhi (silent, deep meditation – a state free of thoughts, even free from the effects of time and space) where they practise Naam in their lives and thus illuminate all their seven Sat Sarovars (sources of Amrit, or the spiritual energy – there are seven centres or sources of spiritual energy in the human body), open their Dasam Duaars (the tenth door – the Crown Chakra – once opened establishes a connection between the human being and the Akal Purakh) and by so doing get Darshan (glimpse with inner eyes) of Akal Purakh (the Timeless Being, the Immortal Being, God), attain Puran Braham Gyan and Puran Tat Gyan (the entire divine knowledge, understanding of the divine ways), become forever a Suhagan and make a success of their lives.

It is in the nature of Sat Par Brahm Pita Parmeshwar to make, look after, and then destroy the entire Creation. Therefore it is in His nature to provide. To provide life, to provide for sustaining life, to provide for living and succeeding in life, and to provide even for wasting life trapped in the illusions of Maya (the worldly temptations), all is arranged in His divine Vidhan (constitution, set of laws). Therefore it is His nature to provide. To provide is the most divine quality of Sat Par Brahm Pita Parmeshwar. To provide is the divine power of Sat Par Brahm Pita Parmeshwar. From this divine source of providence emerges “Sat Santokh” (divine contentedness, state where there is humility and an absence of desires). By giving us birth as a human being Sat Par Brahm Pita Parmeshwar has already bestowed this divine virtue upon us. Every human being is capable of giving and providing.

In today’s world a common person is busy in making demands. Everyone is busily demanding worldly comforts and pleasures. Those who do Nitnem (the daily ritual of reading religious texts) or perform other religious acts do them to fulfil their worldly desires. The worldly desires are never-ending. These desires are called as “Trishna” in Gurbani. Those thirsting after Trishna are squandering away their lives and can never attain Sat Santokh. The Trishna of a human being is like an inferno where the never-ending desires act as fuel, and thus the fire never goes out and eventually turns the priceless jewel of the human life to ashes. Therefore it is a humble prayer to all mankind to keep their religious acts separated from their material desires. To mix the religious deeds with one’s worldly demands is like making a deal with Sat Par Brahm Pita Parmeshwar. To do religious rites with expectations of fulfilment of worldly desires is selfish, and to be selfish is against Bandagi (surrender before God). Bandagi is all about giving, and not about asking or taking. Bandagi is not meant for meeting one’s own selfish ends. Bandagi is sacrifice. Keep this completely true elemental fact firmly in mind that all that comes your way is as has been predestined by the Vidhan of Karma (destiny determined by one’s good and bad deeds), and nothing else. Prayers and earnest solicitations are not going to alter your destiny. Instead, by being focussed on desires, one’s religious deeds lose their value. Religious rites and rituals do not alter your destiny. Only Gurprasad has the capacity to override this divinely mighty Vidhan and alter one’s fate. Only Naam is capable of breaking these all-powerful ties of Karma. Only when Naam enters one’s Hirdha (heart, one of the seven Sat Sarovars, and more a part of one’s spiritual being than of the physical body) are the bonds of Karma broken. Only when Naam permeates every pore of one’s body is one liberated from the restraints of Karma. Only when the Bajjar Kapats (the divine doors that, once opened, channel Amrit into the body and establish contact between the human being and Akal Purakh) are opened and the seven Sat Sarovars are illuminated does one get freedom from the chains of Karma.

Among all of humanity, rare is one who prays for Naam, Bandagi and Seva (humble and selfless service to others). Rare is the one who instead of asking, offers his body, soul and worldly possessions at the feet of Satguru (Truth Guru). Therefore one who employs this divine capability of giving and providing, and focuses one’s Birti (consciousness, tendencies) upon giving rather than asking attains the divinely powerful state of “Sat Santokh”. Hence the words in Gurbani: “trisanaa biralae hee kee bujhee hae ||1|| rehaao” (“Only few are able to extinguish their desires”). Only such persons are released from the bonds of Karma, better their future and fully enjoy their lives. Only by using this divine power of giving can one lead one’s Hirdha into the state of “Sat Santokh” and extinguish one’s Trishna. When in Bandagi one’s Hirdha is illuminated with Naam, it feels contented and the Trishna is quenched. This divinely powerful state is reached only by those who attain the supremely mighty state of “Suni-ai”, receive Gurprasad, accomplish their Bandagi, triumph over Maya and achieve “Sat Santokh”. Trishna is the ruinous part of the Rajo (desires) attribute of Maya, which gets satiated once one puts Naam into practice in one’s life, and thus one achieves “Sat Santokh”. This is the only way to quench Trishna and to achieve “Sat Santokh”. When one attains the supremely powerful state of “Suni-ai” and is immersed in Naam Simran, one realizes the way to achieve “Sat Santokh” and to achieve Puran Braham Gyan.

Satguru incarnate the blessed Nanak Patshah Ji further elaborates upon the magnificence of the supremely powerful state of “Suni-ai” for the benefit of the entire humanity. Being in the state of “Suni-ai” and being unified with Naam is equivalent to the visits and holy dips at 68 Teeraths (place of pilgrimage) while sitting at home. These are the sixty eight Teeraths described in the holy Shastras. “Darshan Ishnan” includes the visit, glimpses of these holy places, and the holy dip at the Teerath. Almost the entire humanity places a lot of importance upon Darshan Ishnan at these Teeraths. These Teeraths are viewed as sacred houses of God and are worshipped. These sacred places have gained significance because of the gods and goddesses associated with them, and because of their historical associations with the Avatars (divine incarnates), Pirs (holy persons), Fakirs (highly spirituals, mystics), Paigambars (prophets, seers) and Satgurus (Truth Gurus). When the divinely supreme Avatars, Pirs, Fakirs, Paigambars and Satgurus perform Bandagi and hold discourses at a place, that place is sanctified. Therefore these religious places are held sacred by the humanity and people from all over the world visit them for Darshan Ishnan and to have their wishes fulfilled.

Many of these religious places are associated with gods and goddesses. A number of people believe in worship of these gods and goddesses and perform their devotion with faith and love. It is entirely true that these gods and goddesses linger in the Karam Khand (Karam Khand or the stage of receiving divine benignity or grace) and having their Bandagi unaccomplished remain stuck at this stage. Therefore the gods and goddesses have not attained Jeevan Mukti (deliverance from the cycle of life & death, salvation). Several of these gods and goddesses from time to time try and impress upon their devotees their glory by exhibiting kindness, offering their Darshans, completing their unfulfilled tasks and thus persuading these devotees to worship them. Through the worship of their devotees these gods and goddesses accumulate powers. Therefore those gods and goddesses that are worshipped more than the others are more powerful than others. Thus the Darshan Ishnan at the Teeraths of these mightier gods and goddesses is considered more profitable. Another truth is that it isn’t hard to worship and please these gods and goddesses. Those devotees who chant the names of these gods and goddesses are soon obliged by them; and endowed by them with the powers of Ridhis and Sidhis (supernatural powers – such powers are easily attainable but can result in vanity and thus hold further spiritual development) and these gods and goddesses make no delays in offering such gratifications. This is the reason that most of people worship these gods and goddesses. But there is another truly essential fact that these gods and goddesses too yearn for the Sangat (company, presence in a congregation) of the Satguru, because the Satguru is all-capable and has the authority to bestow the divine mercy of Jeevan Mukti. This is why Gurbani says:

“Sabh te vada Satgur Nanak jin kal rakhi meri.”

“Vahu vahu Satgur Nirankar hai jis ant na paravar.”

“Ram Sant meh bhed kichh nahi ek jan kaee meh lakh karori.”

“Ram Sant duee ek hai.”

“Braham Gyani Aap Nirankaar.”

“Nanak Braham Gyani Aap Parmesar.”

“Braham Gyani Puran Purakh Bidhata.”

One can find the Sangat of a Satguru only in the human life. This is why all the gods and goddesses seek a human birth – in the following sacred words of Gurbani this divinely true essential fact is confirmed: “Eis Dehee Ko Simareh Dev”  and “Eis Bhagathee No Sur Nar Mun Jan Lochdhae Vin Satgur Paaee Na Jaae” .

Those who after attaining the divine and powerful state of “Suni-ai” are absorbed in Naam Simran and while observing the practice of Naam reach the state of Samadhi and Sunn Samadhi, some of these gods and goddesses visit them and sit beside them (near the Suksham Dehi; Suksham is part of the human souls that is the source of all energy running the senses and the physical functions of the body. This spiritual energy comes from the Sat Sarovars). Many Jigyasoo’s (seekers of divine truth) are even able to have Darshans of these gods and goddesses. In the same way wherever there is a Sangat of a Puran Sant (a perfect saint) or of a Puran Braham Gyani (one possessing Puran Braham Gyan), a number of truly great and saintly beings (those who have attained Jeevan Mukti) and gods and goddesses arrive and mark their presence. Therefore such state is given more significance than even the pilgrimage of all the sixty eight Teeraths.

Those who just make a reading of Gurbani do not achieve Chad Di Kalaa (the Eternal Bliss). Those who limit themselves to just reading of Gurbani may acquire some knowledge but they do not attain Chad Di Kalaa. Because Chad Di Kalaa is acquired only by those human beings whose Hirdhas are suffused with Naam. Chad Di Kalaa is earned only by those who have Naam permeate every pore of their body. Therefore Satguru Nanak Patshah Ji has said “Nanak Naam Chad Di Kalaa” (“Nanak says Naam bestows Chad Di Kalaa”). Those who claim to have achieved Chad Di Kalaa without their Hirdhas andevery part of their bodies steeped in Naam are being untruthful. Similarly by studying Shastras and other religious texts one can become knowledgeable, but not a Braham Gyani. Those who become knowledgeable may be respected in this world, but not at Dargah. In Gurbani such knowledgeable persons are called as “Chunch Gyani” (“bookish”, having shallow knowledge) and their words are called as “Kachchi Bani” (“immature words”) and “Kach Pich Bol” (“inane speak”). To propagate and preach is the right granted only to a Puran Braham Gyani. Only a Puran Sant has the sanction to discourse and preach. Only those great beings who have toiled to reach Puran Awastha (a perfectly spiritual state) and have been ordained by the Akal Purakh to serve have the right to preach. Therefore apart from the Puran Sants and Puran Braham Gyanis, the other preachers’ preaching’s fail the Criteria of Puran Sat (Absolute Truth, God Himself). The preaching’s by such preachers have no effect on the common folks because neither their words nor their narratives carry the divine power of Braham (divinely infinite, God). Only those great beings that have put Puran Sat to practice in their lives carry Puran Sat in their words. Only those great beings that are committed to the observance of Puran Sat have the divine power in their speech, and listening only to these great beings benefits the mankind. The Sangat of only these great beings is the Sat Sangat (the pure Sangat), where Puran Sat prevails, and only these great beings are ordained to bestow the Gurprasad of Jee-a Daan (the gift of Bandagi), Bhagati Daan (the gift of devotion) and Naam Daan (the gift of Naam).

Once one is endowed with Gurpasad and one’s Bandagi enters Karam Khand (the stage of receiving divine benignity or grace) the account of one’s Bandagi and practice of Naam begins to be maintained at Dargah. When a Jigyasoo is absorbed in Dhyan (Simran of Naam – with deep concentration, and detachment from all-else) in Samadhi or Sunn Samadhi, his or her service is acknowledged at Dargah. This Simran counts at Dargah. Simran under this state is approved at Dargah. The real Bandagi starts from Karam Khand when one’s account of Naam begins accumulating. The Ajapa Jap (state where Simran carries on without effort on the part of the being) comes in effect and one enters Samadhi. Shabad is melded into Surat (mind). As soon as Shabad is initiated, Surat is drawn into Shabad. Then, one goes into samadhi as soon as one sits for meditation. Surat goes intoy dhyaaa. Amrit Ras (Amrit is our spiritual energy, our essence or the life-element, commonly called the soul; Amrit Ras impliespleasure of the soul) begins to flow. With sufficiently prolonged Dhyan one is blessed with the state of Sunn Samadhi. One begins to have spiritual experiences. Naam makes the Hirdha Kamal (one of the seven Sat Sarovars located near heart) blossom, and pervades every pore of the body. Every cell of the body beats at the rhythm of Naam. All seven Sat Sarovars are awakened. All Bajjar Kapats are opened. In this state all one’s miseries, troubles and strife are terminated. Pains and pleasures become one. Mud and gold are alike. Poison and nectar become the same. One gains honour at Dargah. Those who attain this stage have forever their Braham Saroop (divine presence) at Dargah. One gains Darshan of Akal Purakh. One learns Puran Braham Gyan and Puran Tat Gyan. These great beings are assimilated with the immense and become immense. They carry on incessantly and forever with their spiritual advancement.

These great beings immerse themselves in Dhyan. Dhyan implies Shabad getting etched into Surat. Dhyan implies Simran attaining the state of Ajapa Jap. This divinely powerful state is attained only in Karam Khand. In simple terms Ajapa Jap is a state where Simran, beginning with Surat and Hirdha, pervades every pore of the body by its own. It means that Simran carries on within oneself, never stopping, never halting. This state is attained only through Gurkirpa (divine grace) and has to be earned through Bhagati (devotional worship) and with the blessings of a Puran Braham Gyani. One goes through the following stages of Simran:

1. Jaap (recitation of Sat Naam – “Truth as the Name of God”) with Rasna (tongue) – this takes place in Dharam Khand (the stage of seeking divine union)

2. Jaap with Swaas (breathing) – this takes place in Gyan Khand (the stage of seeking divine knowledge) and Saram Khand (the stage of making efforts towards spirituality)

3. Naam blends with Surat (mind), becomes a part of the thoughts and from then on Jaap ascends to the stage of Simran – this is a divinely powerful and magnificent state – this takes place in Saram Khand and Karam Khand (the stage of receiving divine grace) – some attain Samadhi at this stage.

4. Next stage is simran going into the Hirdha – this is a still higher stage when Naam and Hirdha are unified – from here on it becomes a self-moving process – from here the real Bhagati begins. One attains Samadhi and Sunn Samadhi. This is Karam Khand – the stage where one sets in Samadhi and embarks on Bhagati, Bhagati gets its account opened at Dargah.

5. Next is Simran journeying towards Nabhi (literally Navel, Nabhi denotes Manipuri Chakra, or Nabhi Kamal – one of the seven Sat Sarovars) and the Nabhi Kamal blossoms. This is a Karam Khand state.

6. At the next stage Simran enters Kundalini (base of the spine – also called Mooradhar Chakra – one of the seven Sat Sarovars. Kundalini Shakti is the divine energy said to reside at the base of the spine, spreading into the entire body through the three energy-channels of Ida, Pingla and Sushmana, and making the corrections and purification throughout the body). This is a state of Karam Khand.

7. Next stage is when Simran journeys towards the brain via spine, and gets back into Surat, thus completing the cycle. This is the true garland of Naam. When this completes, the Gyan Netar (the divine eye, said to be located in the centre of the forehead of the Suksham Dehi) and the Dasam Duaar (the tenth door – the Crown Chakra – once opened establishes a connection between the human being and the Akal Purakh) open and the communication channel between the being and the Akal Purakh is established and one begins to receive Braham Gyan. This takes place in Sach Khand (the realm of ultimate, absolute truth). The bliss experienced in Samadhi and in Sunn Samadhi is beyond description. This is why sometimes the great beings spend days on end in Sunn Samadhi. One has plenty of new experiences during Samadhi and Sunn Samadhi, one sees a lot of new sights, one encounters many saints and many Gurus (one who has accomplished Bandagi, attained Jeevan Mukti and is endowed with divine authority to bestow Amrit upon humanity), one glimpses the Param Jyot (the divine light, God Himself), one converses with the saints and with Akal Purakh Himself, and more, which is beyond description when one goes deeper in Samadhi. This is the state where all Bajjar Kapats are opened; there is an incessant flow of Amrit, and the whole body is suffused all of the time with Amrit.

8. Simran goes on continuously during Samadhi and Sunn Samadhi till Nirgun and Sargun (Nirgun – the infinite divine power that is beyond the three attributes of Maya, and Sargun – the infinite divine power to sustain each individual bit of Creation) become one (Nirgun Sargun becoming one describes the state where one realizes that all physical creations are part of Sargun, but are created and run by Nirgun – this realization is the Puran Braham Gyan and Puran Tat Gyan). At this pont Simran fills every pore of the body and every cell of the body joins in Naam Simran, the Suksham Dehi becomes pure as gold and the whole body is suffused at all times with Naam Amrit. One is absorbed in Braham (divinely infinite, God) and attains Atal Awastha (the state of unshakable faith). These states are beyond description.

“Sat Chit Anand Ghar Hamarai”

“Gurmukh Rom Rom Hari Dhiavai”

“Sargun Nirgun Nirankar Sunn Samadhi Aap. Aapan Kiya Nanaka Aapai Hee Fir Jaap”

One is all the time in Puran Prakash (the perfect brightness of the supreme light, His aura around the enlightened beings) and hears the divine Kirtan (chanting) and Anhad Naad (Divine unstruck music and divine word heard within the Dassam Duar, and not with the phyical ears or mind). These are strange and awesome experiences. This is when one become Sat Ram Dass (a true servant of God) and is directed by the almighty Sat Par Brahm Pita Parmeshwar in Seva of the Sangat (congregation). Attainment of this must be one’s objective when one eagerly takes up the path of Bhagati.

The following lists what the gains from Simran are:

1000 Jaaps with Rasna = 1 Jaap with Swaas

1000 Jaaps with Swaas = 1 Jaap in Surat

1000 Jaaps in Surat = 1 Jaap in Hirdha or in other parts

Thus Simran in Hirdha belies description and is the most fruitful one. Some might think that counting of one’s gains is a needless exercise and it is true that one shouldn’t be counting one’s gains from Simran, but the above is only to make the common people understand the ways of Simran and the scale of gains these bring.

The factor-of-1000 shows that the gains of Simran in Hirdha far exceed those with Rasna. When one does Jap with Rasna, the Rasna (tongue) gets purified; and when one does Jap with Swaas, each and every breath one takes is purified. Simran in Mind-Surat-Chit (all names of the mind) purifies the mind, and that’s what needs purifying, and this is the way to keep control over mind. “Man jeetai jag jeet” (“If one conquers the mind one conquers the world”) and “Man tu jot sarup hai apṇaa mool pachhaṇ” (“O Mind, you are the embodiment of the Divine Light – Recognize your worth”). One rises above the Panj Dhoots (the five thieves) of lust, anger, greed, attachments and pride, one rises above expectations, desires, wilful slander, back-biting and lusts for domination, youth, wealth, possessions, beauty, taste, fragrance etc., one rises above these thieves and mental diseases.

When Simran makes home in Hirdha, and it does so only through Gurkirpa (the divine grace) in the same way it makes home in one’s mind, the Hirdha is purified and the Hirdha becomes Maha Parupkari (guiding the mankind on the path of Bhagati and Jeevan Mukti), Dana Deena (always kind to all), Nirbhao (fearless) and Nirvair (hate-less, without enmity), it absorbs all the important virtues of the Akal Purakh and becomes a Puran Sant Hirdha (perfectly saintly-Hirdha) and attains Jeevan Mukti – Param Padvi (the highest spiritual status) – Braham Gyan

The true definition of a saint isn’t about outward appearances and observances, it is about the Hirdha that attains the state of Sachyar (Absolute Truth – as God Himself) and becomes a Puran Sachyara(absolutely truthful) Hirdha and becomes a Sant Hirdha. When the priceless gem of Naam enters the Hirdha it lays the foundation for the Braham Gyan. Therefore one must bring the gem of Naam to one’s Hirdha and adopt Naam in one’s daily life. Then this Naam gem journeys onward via the navel and spine, due solely to Gurkirpa and not by one’s will or effort, but only in accordance with the Hukam (Divine Will).

The even higher form of Amrit is Naam Amrit:

“Parabh ka simran sabh te ucha”

“Har simran meh aap nirankaraa”

“Kinka ek jis ji-a basavai.Ta ki mahimaa gani na aavai”

“Hari ke naam samsar kachh naahi”

“Nanak vakhanai benti tudh bajh kuro kuṛ”

“Ih dhan sanchahu hovhu bhagvant”

Therefore please try and purify your lives, rise above Panj Dhoots, vanquish your desires, stay away from vilifying others and step out of all your illusions, confusions and religious misconceptions and adopt the Braham Gyan of Gurbani in your everyday lives, become a Puran Sachyara, place yourself in the service of Sat and achieve your objective of Jeevan Mukti.

As you tread upon this path and live in accordance with Gurbani you attain more and more progress – and here Simran is the most important matter – you become more and more of a Sachyara and your spiritual state ascends along the five Khands. You reach Sach Khand in the state of Chad Di Kalaa (Eternal Bliss) – this is the highest state of spirituality, this is the state of culmination, this state is attained only after Atal Awastha (the state of unshakable faith), that is to say that when the soul is in ever-pure state, is neither affected by the surroundings nor drawn towards anything. There is no uncertainty or illusion in your mind about Gur (God), Guru (one who has accomplished Bandagi, attained Jeevan Mukti and is endowed with divine authority to bestow Amrit upon humanity) and Gurbani (God’s words). This is the highest state of Bandagi, the state of Puran Braham Gyan, the state of Param Padvi, the state of Sach Khand where nothing can separate you from Gur, Guru and Gurbani, when you have fully conquered Maya. The soul become Ik Drisht (seeing all as equal, non-discriminatory), worldly pains and pleasures cease to affect, there is no ill-will towards anyone, Panj Dhoots have been vanquished, and desires and material temptations have been overcome. This is the state of Chad Di Kalaa attained through Naam. This is what is prayed before God in Gurbani: “Nanak Naam Chad Di Kalaa Tere Bhanai Sarbat Da Bhalaa”. Once you reach this state, you also help others to get there. This is the purpose of saints being in this world.

These great beings attain forever the state of Sehaj Avastha (sublime state of mind absorbed in God’s love). Sehaj Samadhi (continual state of Samadhi – awake or asleep) is uninterrupted, endless Samadhi. Sehaj Avastha is the final stage of the spiritual bliss. Sehaj Avastha is the state beyond the Trigun Maya (triple aspect Maya, the three aspects being Sato, Raja and Tamo). Sehaj Avastha is the Param Padvi. Sehaj Avastha is the Atal Avastha. Sehaj Avastha is the uninterrupted Dhyan. This is the state where Sat Par Brahm Pita Parmeshwar settles in every pore of the body and is never forgotten. Thus Sehaj Avastha is the state of Puran Dhyan (complete concentration upon Simran of Naam – with detachment from all-else). Sehaj Avastha is a divinely powerful state. Sehaj Avastha is the state of Puran Braham Gyan. Sehaj Avastha is the state of Puran Tat Gyan. Sehaj Avastha is the state of Atam Ras Amrit (the highest form or the essence of Amrit, eternal bliss). Those great beings who attain Sehaj Avastha have all five of their sensory organs (eyes, ears, nose, tongue and skin)and all five of their action organs (two hands, two feet and a mouth) subjected under Puran Hukam (completely under Divine Will) and all their deeds become Sat Karams (the deeds of Sat). The magnificence of the Sehaj Avastha is indescribable. The magnificence of Sehaj Avastha is boundless.