Jap Ji Verse 11


Suni-ai saraa gunaa kay gaah.
Suni-ai saykh peer paatisaah.
Suni-ai andhay paavahi raahu.
Suni-ai haath hovai asgaahu.
Naanak bhagtaa sadaa vigaas.
Suni-ai dookh paap kaa naas. ||11||


Those who become imbued in the glory of “Suni-ai(“listening”) and are endowed with Gurprasad (Eternal Bliss and Eternal Grace), serve and care after this Gurprasad and put Naam (the Name – representing God and all His Creation) into practice in their lives have their Hirdhas (Hirdha Kamal – one of the seven Sat Sarovars, and a part of one’s spiritual being) filled with all the divine virtues. Such beings themselves become an immense sacred pool of the divine virtues. One who is immersed in Mansarovar (the eternal source of divine powers, the source of all life, Akal Purakh Himself) is immersed in as much immensity as the Mansarovar itself. One attains Suhag (approval of one’s devotion at Dargah – the Divine Court), and once one’s Bandagi (submission before God) is completed one attains Sada Suhag (eternal Suhag, denoting the achievement of Puran Braham Gyan, Puran Tat Gyan and Param Padvi). Being a Sada Suhagan (eternal bride of God – one who has attained Sada Suhag) is the highest spiritual and inner state that one can achieve. This spiritual state can only be achieved with immense blessings and Gurprasad from Akal Purakh (the Immortal Being, God). Rare is a soul that receives the benevolence of the immense blessings of Sat Par Brahm Pita Parmeshwar (Truth, the Transcendent Lord and Creator of the Universe). In other words, such souls are extremely rare. Such souls are indistinguishable from Sat Par Brahm Pita Parmeshwar. Such souls are Sada Suhagans, and endowed with all divine virtues and with all divine powers. In Gurbani, Satguru Patshah Ji has used a simile of a woman for such a soul, and of a man for God. The unification of the soul with God is depicted as the divine marriage or the divine “Anand Karaj” (“wedding”). Every soul starts by being a Duhagan (unmarried, un-courted) and marriage-less. When it meets a matchmaker in the form of a Guru (one who has accomplished Bandagi and attained Jeevan Mukti; is divinely ordained to lead others on the path of Bandagi and Mukti) and receives the blessing of the Gurprasadi Naam, it becomes a Suhagan (God’s bride) and reaches Karam Khand (the stage of receiving divine benignity or grace) and attains His kindness and bestowals. When it is wed to God, her new husband, it becomes a Sada Suhagan and enters Sach Khand (the realm of ultimate, absolute truth). Let’s look in greater details at this spiritual journey that our soul is going to embark upon:

A soul becomes Suhagan when it:

* Receives ‘Ek Boond Amrit’(the divine energy, our life-element, soul, God Himself) at Trikuti (one of the Sat Sarovars, also called as Gyan Netarlocated at the middle of the forehead of our Suksham Dehi), and

“Ek Boond Gur Amrit Deeno Ta Atal Amar Na Mua”

(Sri Guru Granth Sahib 612)

* All Bajjar Kapats (the divine doors)are opened.

“Bin Vakhar Soono Ghar Haat. Gur Mil Kholae Bajar Kapaat”

(Sri Guru Granth Sahib 153)

In further details it happens as below:

1. When we have the fortune of meeting the Guru and are bestowed by him with Gurprasad, our inner Jyot (the divine light within, the soul) begins to awaken.

2. Naam Amrit (the Divine Energy of Naam) enters our Surat (mind).

3. The mind begins Jap (recitation) of Naam on continuous basis; Ajapa Jap (state where Simran carries on without effort of the being) takes effect.

4. Amrit begins flowing into our body through the divine doors – the Bajjar Kapats. There are five such doors in our head – one on the forehead, one each on both sides above the ears, one at the back of the head and the Dasam Duaar (the tenth door – the Crown Chakra – once opened establishes a connection between the human being and the Akal Purakh) at the top of the head. When the mind is concentrated upon Naam Simran, the divine energy, the Amrit starts streaming inside our body through these doors.

5. Within minutes one is blessed with His grace and attains the state of Samadhi. This takes place when a blessed person is absorbed in Gurbani or Kirtan (literally ‘discipline of mind’, but commonly ‘chanting’) or when one is in presence of a divine soul, a saint.

Initially a blessed person takes a few minutes to go into Samadhi. After a few times, because of His grace, one is able to instantly attain Samadhi. In spirituality a soul in this state is called a Suhagan. The almighty Sat Par Brahm Pita Parmeshwar,thorugh the Hirdha of a Braham Gyani (possessing Braham Gyan – the divine wisdom)has by this time blessed such a soul with rewards of limitless Gurprasad and Gurkripa (eternal grace) and accepted it.

At this stage of Bandagi, one’s Bhagati (devotion) is acknowledged at Dargah of Akal Purakh where its account begins to be maintained. From this stage the real Bhagati commences. This takes place in Karam Khand, which is termed as the fourth Khand in Jap Ji Sahib (Gurbani). (There are five Khands or the spiritual realms as per Gurbani: the Dharam Khand or the stage of seeking divine union, the Gyan Khand or the stage of seeking divine knowledge, the Saram Khand or the stage of making efforts towards spirituality, the Karam Khand or the stage of receiving divine benignity or grace, and the Sach Khand, or the realm of ultimate, absolute truth). This is one of the higher spiritual stages. From now on the soul starts its final journey towards Sach Khand.

When the Bandagi is accomplished and the soul is accepted into Sach Khand, it becomes as one with Akal Purakh. It is completely assimilated in Nirgun Saroop (observable only through one’s Gyan Netar – the divine eye – it is the infinite divine aspect of God that is beyond the three attributes of Maya) of Akal Purakh. It attains Param Padvi (the highest spiritual status). At this stage the Suhagan soul is accepted as a Sada Suhagan at Dargah of Akal Purakh.

A Puran Braham Gyani (possessing entire divine wisdom) is a Sada Suhagan, a look of the Nirankar (the Formless, God). As one passes through the five stages of Bandagi – especially through the last two, i.e. Karam Khand and Sach Khand (1. Dharam Khand, 2. Gyan Khand, 3. Saram Khand, 4. Karam Khand, and 5. Sach Khand) – the Suhagan soul has to adopt all the divine virtues formed by Par Brahm Parmeshwar. To reach the highest state of Bandagi, the Suhagan has to get through all the trials of Maya (the worldly temptations, all physical perceptions). The Suhagan has to prove that it has with divine love, with divine faith and divine trust fully and deeply imbibed all of the divine virtues. These divine virtues are the criteria by which the almighty Par Brahm Pita Parmeshwar measures the true love, faith and trust of a Sada Suhagan. The divine virtues are weighed at the balance of Sat (the Eternal Truth, God Himself) and thus the Suhagan is evaluated and welcomed amongst the divine treasures, accepted as a Sada Suhagan and honoured forever at Dargah.

“Aape kandaa tol taraajee aape tolanhaaraa”

(Sri Guru Granth Sahib 731)

These divine virtues are also regarded as the beads of a necklace that a Sada Suhagan wears in the Hirdha. In Gurbani the Sada Suhagan is also referred to as a Gunvanti (the virtuous wife of God). A Sada Suhagan wears these divine virtues in the Hirdha and strings them into a necklace in a divine romance with the God in order to please Him. It implies that we must bring all these divine virtues into our lives. By putting these beads, these gems, these diamond and these pearls of the Braham Gyan into exercise in our daily lives, and by threading these priceless divine powers in our Hirdhas we can lead our Hirdhas into Puran Sachyari Rehat (state of complete compliance with Absolute Truth). Therefore whichever bead, pearl or diamond of the Braham Gyan we fathom, let’s put it into practice in our daily lives. When we follow these invaluable words, it becomes our divine wisdom. We can put these cherished words into practice in our everyday lives and string these beads, diamonds and pearls into the thread of our mind and attain Sada Suhag.

“Karnee kaaman je thiai je man dhaagaa hoe. Maanak mul na paaiai leejai chit paroe.” 

(Sri Guru Granth Sahib 557)

What are these divine virtues, these divine powers that form the basis of measuring our spirituality? What are these beautiful beads of the divine virtues? Let’s and try and learn about some of these divine virtues.

1. The eternal bestowal of Gurprasad

This is the commencement of Bandagi with an eternal and infinite inclination. Bandagi begins with Gurprasad. Without Gurprasad none of the following spiritual gains are possible:

* Puran Bandagi (complete surrender before God)

* Naam

* Naam Simran

* Naam in practice in one’s life

* Receiving the ‘Ek-boond Amrit’

* Samadhi

* Sunn Samadhi

* Naam Simran in Surat and in Hirdha – Ajapa Jap

* 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) turning pure as gold

* Simran from every pore of the body

* The body being suffused with Amrit

* The opening of all Bajjar Kapats, including Dasam Duaar

* Anhad Shabad (the divine chanting with Anhad Naad – the divine music – played on divine musical instruments) manifesting and playing incessantly at Dasam Duaar, Dasam Duaar being blessed with Akhand Kirtan (uninterrupted divine chanting with Anhad Naad)

* Being of Seva (humble and selfless service to others), of Parupkar (selfless acts for benefaction of humanity) and of Maha Parupkar (guiding the mankind on the path of Bhagati and Jeevan Mukti)

* Triumph over Maya

* End of Ego

* Triumph over Panj Dhoots (the five thieves – lust, anger, greed, attachments and pride)

* Overcoming desires, quenching of Trishna (worldly thirsts and desires)

* End of confusions, illusions and misconceptions

* Hirdha achieving the state of Puran Sachyari Rehat

* Victory over mind

* Param Jyot Puran Prakash (the perfect radiance of divine light, His aura, God Himself) in Hirdha

* Acquisition and observance of all divine virtues

* Attainment of Param Padvi

* Jeevan Mukti (deliverance from the cycle of life & death, salvation)

The final, ultimate truth is that none of the 32 virtues of Sada Suhagan is possible without Gurprasad.

Gurprasad is a continuous process. Once one attains Gurprasad and serves it with body, mind and wealth, and follows the path of Bandagi one ceaselessly continues to gain the blessing of Gurprasad. Gurprasad propels you on the path of Bandagi. Once Bandagi is accomplished and one attains the status of Sada Suhagan, Gurprasad becomes a permanent part of one’s mind and soul. This is a priceless jewel that takes us along through the process of Bandagi and onto the peaks of spirituality. As a result it makes one a dealer in Gurprasad, and it is Gurprasad that makes one :

“Har Kai Naam Kai Biaparee”

(Sri Guru Granth Sahib 1123)

2. Complete dedication to Gur (God) and Guru

This is the key to the door of Dargah of Param Pita Paripuran Parmatma (the supreme lord, all-perfect God). The complete dedication to Gur and Guru is the priceless ornament in the crown of Sada Suhagan. Her body, mind and all material possessions including herself are entirely dedicated at the feet of Gur and Guru. It is made possible only by Gurprasad that is ceaselessly being showered upon her. The spiritual progress of our soul and mind depends upon how much we dedicate, how much we surrender to Gur and Guru. This is the highest of the divine virtues that helps one rid of one’s Ego, and those who acquire it are blessed and easily attain Suhag and Sada Suhag. What one surrenders before Gur and Guru comes back tens of millions times over. This is why Gurbani says:

“Sat Gur Kot Painda Agai Hoe Lait Hai”

(Bhai Gurdass Ji Vaar 37)

Thus Gur and Guru takes one’s grave mental ailments and, cleanses one’s inside and outside, make one a Sachyara (divinely truthful). God Himself in the form of Sachyar (Absolute Truth) manifests in a Puran Sachyara Hirdha (Hirdha in a state of Puran Sachyari Rehat). Complete dedication obtains us the divine Gurprasad of a Puran Sachyara Hirdha and makes the blessed Sat Par Brahm Pita Parmeshwar Himself appear in our Hirdha.

3. Trust, Faith, Resolution and Belief in Gur, Guru and Gurbani

This is another priceless jewel that a Sada Suhagan keeps among others in her crown of the Braham Gyan and Gurmat (God’s guidance), and puts to practice in life. It is not possible to accomplish one’s Bandagi without exercising this important and mandatory divine rule. One’s spiritual gains depend upon the extent of one’s faith, trust, belief and determination in Gur, Guru and Gurbani. The true devotion, trust and love are not only the virtues of Sato (the virtuous aspect of Maya), but these are the eternal divine powers that aid one acquire respect at Dargah. Without these divine forces, one’s Bandagi doesn’t find approval at Dargah. These divine forces, these divine virtues are illimitable. These divine characteristics of a Sada Suhagan are eternal, infinite like Akal Purakh Himself. Just as God knows no boundaries and no limits, these divine powers of God are also limitless. These virtues are beyond measures and quantities. The more the faith, trust, determination and belief, the higher spiritual state a Suhagan soul will attain. In fact the faith, trust, belief and determination are Bandagi by another name. Faith and love are nothing but the divine form of Bandagi. While in Bandagi once the trust, love and faith cross all limits and become immense and boundless, a Sada Suhagan is born and the magnificence of Akal Purakh appears in the form of a Puran Braham Gyani and a Pargateyo Jyot (a manifested divine light, a soul that becomes the pure divine light of God Himself) in the world.

4. Receiving Naam Amrit

It is a priceless diamond, a priceless gem. This is the Gurprasad of “Ik Onkar” (“One God”) that the true Patshah Nanak Ji, incarnate of the blessed Akal Purakh, has with great benevolence and kindness showered upon us mortal beings of Kal Yuga. (There are four Yugas, or epochs – the Sat Yuga, the Treta Yuga, the Dwapar Yuga and the Kal Yuga that we are currently passing through, each Yuga being hundreds of thousands of years). The journey of becoming a Suhagan begins with the Gurprasad of Naam Amrit. The Gurprasad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi and Seva, Parupkar and Maha Parupkar are the adornments of a Sada Suhagan who commits to the Puran Sachyari Rehat of Hirdha, triumphs over Maya, and gains accolades at Dargah.

5. Receiving the ‘Ek-boond Amrit’

The Gurprasad ushers this divine Amrit in a soul, and the soul wears this ornament at its Trikuti (the forehead of the Suksham Dehi) and becomes a Suhagan. The Gurprasad of Naam awakens the Kundalini Shakti (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), which in turn awakens the Ida, Pingla and Sushmana, thus carrying Naam Simran into Surat and into the consciousness, and transforming a Duhagan into a Suhagan. This is the second eternal offering of Gurprasad that a Duhagan receives in order to become a Suhagan. This is an invaluable gem that awakens the inner seven Sat Sarovars, makes Amrit stream through the entire body, and begins to cleanse it from the inside and the outside.

6. Attaining Samadhi

This is the next eternal blessing of Gurprasad that a Suhagan receives from the Almighty Par Brahm Pita Parmeshwar; Naam Amrit first enters Surat and then enters Hirdha. One becomes dedicated with affection. When a Suhagan concentrates upon Naam she instantly enters the state of Samadhi and she is lost to the world. As soon as Gurbani or the Kirtan begins, the Surat is drawn into Shabad and one attains Samadhi.

“Eikas Sio Liv Laagee Sadh Hee Har Naam Mann Vasaavaniaa ||4||”

(Sri Guru Granth Sahib 122)

Amrit begins to seep inside. The process of inner cleansing takes off. Eternal happiness and pleasures begin to ooze inside the soul, and inside the mind. This is another priceless jewel in the crown of the Suhagan that she is blessed with. In this state as soon as the Kirtan, Gurbani or Simran starts, the Suhagan goes into the state of Samadhi. The body begins to exude cosmic energy and spiritual energy. The soul is ensconced in the Karam Khand and one’s Bandagi begins to count at Dargah. In fact the Bandagi commences only after one acquires Suhag.

7. Attainment of Sunn Samadhi

Next is the eternal blessing of Gurprasad of an extremely high spiritual state: a state of perfect calm, deep in Dhyan (Naam Simran – with utmost concentration, and detachment from all-else) and a complete lack of thoughts or distractions. The mind attains perfect tranquility. The mind attains perfect relaxation. It is the next highest state of Naam Simran. This state is referred to as Maha Parmarath (the great and divine purpose) in Gurbani. With exercise of Sunn Samadhi the mind is cleansed. The mind transforms into Param Jyot Puran Prakash (the Divine Light, God Himself), the mind becomes a Jyot (the divine light within), the Manmat (will of the mind, tempestuous tendencies) is erased, and the Manmat turns into Gurmat.

“Sunn Samaadh Mahaa Paramaarath Teen Bhavan Pat Naaman”

(Sri Guru Granth Sahib 634)

One gains a lot of spiritual experiences during the long stay in Sunn Samadhi. When one does Naam Simran in Samadhi and in Sunn Samadhi one’s soul reaches Dargah, and the Simran is taken into account at Dargah.



8. Opening of Bajjar Kapaats

These are the spiritual doors inside Suksham Dehi. The spiritual energy flows into the Suksham Dehi through these doors. We make a spiritual contact with the Nirgun Saroop of Akal Purakh via these doors.

* Four of these doors are on the head – one on forehead, two on each side above the ears and one at the back, just above where the spine ends

* The fifth door – also called Dasam Duaar – is located at the top of the head

* One door each at the centre of both palms

* Two doors – one under the sole of each foot

When the soul turns Suhagan, then all these spiritual doors are opened and the soul begins receiving the divine spiritual power through these doors. In the beginning this divine spiritual power enters the souls as a result of the Naam Simran during Samadhi and Sunn Samadhi. As one ascends the states of Naam Simran, the flow of this divine spiritual power inside the body becomes non-stop. This divine spiritual power thoroughly cleanses one’s insides, and thereon one progresses rapidly towards one’s final mission. Opening of these doors is a great achievement of Puran Bandagi. This is one more priceless jewel in the crown of a Suhagan.

9. The golden Suksham Dehi and cleansing of the soul

When a Suhagan spends long hours each day in Dhyan, in Samadhi and in Sunn Samadhi, her soul, her mind and her Hirdha begin to be cleansed. All mental ailments begin to be cured. These grave mental diseases cause ruinous perversions, which are like holes in the vessel of our body, and with curing of these diseases these holes begin filling up. With regular practice of Naam in one’s life, Hirdha is rid of these ruinous perversions, Hirdha becomes spotless clean; Hirdha is purified, Hirdha is cleansed of the grime of several life-spans, and Hirdha enters the state of Puran Sachyari Rehat. Amrit begins suffusing the Suksham Dehi, resulting in Suksham Devi turning pure as 24 carat gold, casting away the burdens of Panj Dhoots and Trishna, casting away the burden of the deeds in the past lives. Dehi is totally imbued with Naam Amrit. Dehi is totally imbibed with spirituality and therefore Amrit begins to exude out of the Suksham Dehi. This state has been described in the Asa Di Vaar:

“Har Anmrith Bhinnai Loina Man Prem Ratna Ram Rajai ||

Man Ram Kasavatee Laiaa Kanchan Sovina ||

Gurmukh Rang Chalolia Mera Man Tano Bhinna ||

Jan Naanak Musak Jhakolea Sabh Janam Dhan Dhanna ||1||”


(Sri Guru Granth Sahib 448)

This is satiation, the highest form of true contentedness, never-ending satiation of the Naam Amrit in the body which is the most precious diamond studded in the crown of a Sada Suhagan.

10. Control over Panj Dhoots

As the Suhagan carries her deep Dhyan into long meditating hours on regular basis, then, because of the uninterrupted day-and-night Ajapa Jap and because of each pore of the body in Simran, these five thieves – lust, anger, greed, attachments and pride – abandon the body, Trishna is quenched, Maya is vanquished, the Suhagan crosses beyond the Trigun Maya (triple-aspect Maya, the three aspects being Sato, Raja and Tamo) and is immersed in the Nirgun Saroop of Akal Purakh, becomes one with God, and becomes a Sada Suhagan. The Suhagan achieves victory over mind and earns another precious gem for her crown.

11. Control over Hopes, Desires and Intents

As the Suhagan spends long meditating hours in deep Dhyan, and in Samadhi and in Sunn Samadhi, the desires depart and the Suhagan becomes free of desires and attains Sat Santokh (divine contentedness, state where there is humility and an absence of desires). She wins over the mind and is thus decorated and endowed with another priceless jewel in her crown. As Trishna is quenched the Suhagan gets the Darshan (vision with the inner, spiritual eye) of Akal Purakh, attains Puran Braham Gyan (the divine wisdom), Puran Tat Gyan (the divine knowledge, understanding of the divine ways), and Atam Ras Amrit (the highest form or the essence of Amrit, eternal bliss), and becomes a Sada Suhagan. Puran Braham Gyan, Puran Tat Gyan and Atam Ras Amrit can be gained only when one gets Darshan of Akal Purakh. This great spiritual reward and service can only be earned when one views Akal Purakh through one’s divine eye.

12. Control over power, youth, wealth, possessions, beauty, taste, fragrance, utterance and touch

Apart from the Panj Dhoots and the desires, there are other factors that allure, distract and misguide a human being and cause one to slave under Maya. But a Suhagan with the blessing of Gurprasad, and by meditating in Samadhi and in Sunn Samadhi, becomes replete with Naam Amrit and is freed from the influences of these illusions and misconceptions. As a result a Suhagan achieves triumph over Panj Dhoots, over desires and illusions. The Suhagan sheds the mental afflictions and achieves absolute conquest over Maya and by virtue of this triumph achieves victory over mind, and becomes one with the almighty Par Brahm Pita Parmeshwar and becomes a Sada Suhagan.

13. End of confusions and illusions

All the confusions, illusions and misconceptions turn into complete determination, belief, faith and trust with Guru and Gurbani. The Suhagans and the Sada Suhagans rise above these unsettling matters and let nothing come between the almighty Par Brahm Pita Parmeshwar and their ties of the immense and unconditional love, immense faith and trust with Him. Such of these souls that achieve the blessing of Guprasad attain Jeevan Mukti and become Sada Suhagans. By this Gurprasad the Sada Suhagan becomes Ik Drisht (seeing all as equal, non-discriminatory), becomes Nirvair (without hate, amiable to all) and bears infinite divine love for all humanity and for all Creation.

14. Hirdha illuminated with complete, utmost humility

Total humility is the key to Dargah of Akal Purakh, simplicity of Hirdha is the key to Dargah. Suhagans and Sada Suhagans are committed with their Hirdhas to this precious gem of humility. Their Hirdhas are wrapped in simplicity. With utter humility they place themselves at the feet of the entire Creation; are content to be called the dust of the feet of the Creation, to be called Dassan Dass (servant to a servant). This utter humility keeps them in Chad Di Kalaa (the Eternal Bliss). To a Sada Suhagan there is no such thing as honour or dishonour; and respect and disrespect are alike. A Sada Suhagan is unaffected by praise or derision.

15. Hirdha lit with immense, overflowing compassion

Immense compassion makes Suhagans and Sada Suhagans extremely large-hearted. The immense compassion of Hirdha along with the divine powers at their (Suhagans and Sada Suhagan’s) service makes it capable of serving others. Suhagans and Sada Suhagans take in others’ pains and bestow Amrit in return. Sada Suhagans drink the poison of the troubles of  their sangat and endow the samgat with Amrit.

16. Unconditional and immense love, immense faith and immense trust

Here there is no end to the preeminent virtues of the Suhagans and the Sada Suhagans. Sacrifice begets peace. Peace begets God Himself in His Nirgun Saroop. This is why the almighty Par Brahm Pita Parmeshwar manifests in His Nirgun Saroop within a Sada Suhagan. This is another big reward of Gurprasad bestowed upon the Suhagans and the Sada Suhagans.

17. Forgiveness

To forgive sins of others is a sign of unbound compassion. Forgiveness of sins and limitless compassion are complimentary to each other. Only a Hirdha with boundless compassion can forgive the sins of others. Forgiveness of others’ sins is amongst the divine eternal virtues that find important place in the Hirdha of a Sada Suhagan, and their Hirdha becomes limmense, eternal and free of restraints. Where there is forgiveness, there is no anger or wrath. Where there is no anger, there is no Ego. Where there is no Ego, there is God Himself in His Nirgun Saroop. The end of Ego is the Gurprasad that adorns the crown of a Sada Suhagan. The end of Ego is Jeevan Mukti. Once one’s Ego ends, one is blessed with the Darshan of Akal Purakh, and blessed with Sada Suhag.

18. Fearlessness

Fearlessness is another invaluable jewel in the crown of a Sada Suhagan. She doesn’t have an enemy, everyone is her friend. She loves every creation as much as she loves the almighty Par Brahm Pita Parmeshwar. Fearlessness makes her a Puran Sachyara human being. She is never afraid to distribute the eternal Sat. She sees Puran Sat (Absolute Truth). She hears Puran Sat. She puts herself in the service of Puran Sat, and acts upon Puran Sat. She is freed of all worldly attachments.

19. Receiving the Gurprasad of Sat Santokh

This is still another eternal divine virtue; the state of absolute contentedness of the mind and the soul; always within the Hukam (the divine Order); always obeying every command of the almighty; absence of desires; completely, absolutely still mind; absence of profit or loss, mud and gold alike, pains and pleasures alike, nectar and poison alike; total lack of desires for worldly comforts and materials; always immersed in eternal, infinite; calm, still and completely filled with eternal bliss and joy.

20. Continuous Simran, Ajapa Jap, every pore going into Simran

These are even higher stages of Naam Simran, and such eternal rewards are bestowed upon a Sada Suhagan. This is a very high state of Gurprasad that is available to a Sada Suhagan. She has ceaselessly ongoing Simran throughout her body. She is continuously filled with Naam Simran, and always in state of Samadhi.

21. Atam Ras Amrit, Param Jyot Puran Prakash Nirgun Saroop manifesting in Hirdha

Atam Ras Amrit is the highest state or essence of Amrit which is available to a Sada Suhagan.

“Braham Giaanee Sagal Kee Reenaa. Aatam Ras Braham Giaanee Cheenaa”

  (Sri Guru Granth Sahib 272)

“Aatam Ras Jeh Jaanhi So Hai Khalas Dev. Prabh Meh Mo Meh Taas Meh Ranchak Naahi Bhev”

(Shri Guru Gobind Singh, Sarab Loh Granth)

This is the purest form of the Nirgun Saroop of God, in which a Sada Suhagan is continuously absorbed. This Amrit cannot be described in words. Only through one’s spiritual eye it can be seen, felt or experienced. This is the highest state of Gurprasad available to a Sada Suhagan.

22. Opening of Dasam Duaar

This is a spiritual door located at the upper part of the human skull. Once opened it establishes an uninterrupted connection between a Suhagan and Akal Purakh. It perpetually receives and streams Amrit inside the body.

“Dasam Duaaraa Agam Apaaraa Param Purakh Kee Ghaatee”

  (Sri Guru Granth Sahib 974)

This Gurprasad is accessible to a Suhagan and Sada Suhagan on continuous basis. Once Dasam Duaar is opened, the spring of Braham Gyan sprouts within one’s body. Once Dasam Duaar is opened, Gurbani begins to enter inside. The brain’s capacity to perform goes up on the opening of Dasam Duaar.

23. Beginning of Anhad Naad Shabad

“Anhad Sabad Dasam Duaar Vajeo Teh Amrit Naam Chuaaiaa Thhaa ||2||”

(Sri Guru Granth Sahib 1002)

On opening of Dasam Duaar a regular contact is established between a Suhagan and Akal Purakh. From Dasam Duaar the Amrit flows incessantly in the body and simultaneously the divine music of Anhad Naad plays at the Dasam Duaar. This heavenly music is a form of Amrit, and is the incessant and divine Akhand Kirtan (continual singing and chanting) coming directly from Akal Purakh. Its sound is that of five different instruments being played together, and thus it is called Panj Shabad Anhad Naad in Gurbani.

Some Sada Suhagans are gifted with the ability to hear this music, and then compose and sing it to the world. This gift was available with the six Guru Sahiban  and with 15 Bhagats (devotees) – those who spoke and sang Gurbani. They wrote and sang Dhur Ki Bani (Originl Words – coming directly from Akal Purakh, the Gurbani). These have been composed in Sri Guru Granth Sahib. This is another eminent Gurprasad bestowed upon the Sada Suhagans.

24. The seven Sat Sarovars, the seven seas of Amrit being illuminated

These are the seven sources of spiritual energy within a human body. Their locations in the human body are:

* At the top of the head – the Dasam Duaar

* Trikuti – at the forehead

* Inside throat

* Middle of the chest – the heart (Hirdha Kamal)

* At the navel area (Nabhi Kamal)

* Above the reproductive organs

* Base of the spine – Kundalini

These Sat Sarovars are illuminated by Naam Amrit. When it happens, the spiritual powers starts generating within the body. This is a Gurprasad obtainable by the Suhagans and the Sada Suhagans. Through these sources of divine Amrit our body becomes indistinguishable from the Nirgun Saroop, from the 14 worlds-and-hereafters and from the Mansarovar.

25. Obtaining Puran Braham Gyan and Tat Gyan

With Darshan (glimpse with inner eye) of Akal Purakh come Puran Braham Gyan and the Tat Gyan. This Gurprasad is attained on completion of the Bandagi and its acceptance at Dargah. To complete one’s journey of Bandagi, Puran Braham Gyan and Tat Gyan are essential, since without this Gurprasad the Bandagi remains unaccomplished.

The Braham Gyan can be understood as:

1. Tat Gyan – divine knowledge of the existence of Akal Purakh

2. Param Tat (the divine essence) – ever-existence of the Sarva-Uttam (The Most Perfect, God)

* Eternal

* Ever-existent Sat

* Amrit

* Param Jyot

* Puran Prakash

* Nirgun Saroop

* Mansarovar

* Gursagar (the divine unfathomable sea, Akal Purakh Himself)

This is a Gurprasad from among the highest planes of spirituality that is bestowed upon a Sada Suhagan. All these priceless stones and jewels of the Braham Gyan are the ornaments studded in the crown of a Sada Suhagan.

26. Victory over mind and over Maya, immersing in Nirgun Saroop beyond Trigun Maya

The hardest part of Bandagi is securing triumph over Maya. Bandagi in a sense is a fight against Maya. By vanquishing Maya in this fight, a Suhagan becomes a Sada Suhagan. When she wins the fight against Maya and crosses beyond the Trigun Maya (triple-aspect Maya, the three aspects being Sato, Raja and Tamo) then she and Akal Purakh are merged in each other. She assimilates in the Nirgun Saroop of Par Brahm Parmeshwar. This is the Gurprasad of the highest order bestowed upon a Sada Suhagan, and with this virtue of Gurprasad, Maya turns into a slave of the Sada Suhagan and is forever in her service.


27. Becoming Ik Drisht

A Sada Suhagan is endowed with the Gurprasad of Ik Drisht (seeing all as equal). It means that all are equal in her eye. She doesn’t discriminate. She treats everybody equally. There is no partiality in her behaviour. For a Sada Suhagan the worldly pains and pleasures have no distinction. For her sand and gold are same. For her there is no difference between her family, and the rest of the world – she is related to the entire Creation. The love that a Sada Suhagan has for every living being of the Creation touches immensity, her love for each creature is as much as for Akal Purakh Himself.

28. Becoming Nirvair

Lack of hate and enmity towards anything or anybody is a Gurprasad that a Sada Suhagan is endowed with. She does not consider anyone as her enemy. She has no hatred or vengeance. She is freed of envy and malice. She is filled with the feelings of sacrifice, Parupkaar (selfless deeds and service towards humanity), and Maha Parupkaar (leading the humanity towards the path of Bhagati and Jeevan Mukti). She loves everybody as much as she loves the almighty Par Brahm Pita Parmeshwar. She strives for, and seeks, the universal well-being.

29. Attaining Param Padvi

A Sada Suhagan is eternally blessed and endowed with the Grprasad of the highest spiritual status, the Param Padvi at Dargah of Akal Purakh. She follows the Hukam (the Divine Order) of Dargah, and ceaselessly obeys its commands. All her deeds and services are performed keeping entirely within the divine Hukam of Akal Purakh. All her deeds are Sat Karams (the deeds of Truth) and for the good of the Sangat (congregation, those in her presence). All her deeds are towards Parupkar (selfless acts for benefaction of humanity) and Maha Parupkar (guiding the mankind on the path of Bhagati and Jeevan Mukti)and for unifying the Sangat with Naam, and with Par Brahm Pita Parmeshwar.

Once rewarded by Akal Purakh with the Param Padvi, she becomes a donor of Amrit, a donor of Naam and the gift of Gurprasad. She becomes a Puran Sant (perfect saint) and a Puran Braham Gyani. At this stage she is tasked with imparting Braham Gyan to others. She is ordained to bestow Amrit upon the Sangat, to guide them on the path of Bhagati and to direct them towards Sach Khand.

30. Talking kind and soft, becoming a Mith Bolra

Sada Suhagans are Mith Bolra’s (soft-spoken, kind worded). Their speech is Amrit Bachan (divine words). Every word of theirs is steeped in Amrit, and by their words alone, a person  goes into Samadhi. Their words never hurt anyone’s feelings. They always absorb others’ pains and bless them with Amrit. Sada Suhagans carry divine power in their words. Sada Suhagans’ words are always the Sat Bachan (true words, Amrit Bachan).



31. Becoming Parupkari and Maha Parupkari

A Sada Suhagan’s endeavour is to bestow Gurprasad upon others, to motivate and raise them to her own spiritual level, and to propel them on the path of Bandagi towards Sach Khand. This is their way of doing it:

* Bestowing the Gurprasad of “Ik Onkar Satnaam” upon others,

* Bestowing Amrit upon others; endowing them with the Gurprasad of Naam, Naam Simran, Naam Di Kamai, Puran Bandagi, Seva, Parupkar and Maha Parupkar,

* Aiding them in putting the above Gurprasads to practice, and

* Obtaining Jeevan Mukti for them and turning them into Sant Hirdhas (saintly-hearted)

To unite a human being with Naam and to obtain Jeevan Mukti for him or her is the most selfless deed that one can perform. That’s why one who does so is called a Maha Parupkari (doer of Maha Parupkar).

“Dhan Dhan Dhan Jan Aaiaa. Jis Prasaad Sabh Jagat Tharaaiaa”

(Sri Guru Granth Sahib 294)

A Maha Parupkar is to:

* Put an end to the troubles of others

* Put an end to their mental ailments

* Aid them in achieving victory over mind

* Aid them in achieving triumph over Maya

* Blessing them with Naam, Bandagi and Seva

* Obtain Jeevan Mukti for them – the service of the highest order

32. Becoming a Puran Sachyara Hirdha

The Sada Suhagans always see Sat, hear Sat, act Puran Sat and serve eternal Puran Sat. They are always engrossed in eternal Sat. To always follow the ways of eternal Puran Sat and to serve in ways of Puran Sat is the utmost service to humanity. Sat is the womb of all Creation, a true aspect of Par Brahm Pita Parmeshwar; thus service of Puran Sat is the highest service of all.

The glory, the divine virtues and the spiritual powers of a Sada Suhagan are beyond description. The above is but an attempt to have a glimpse of some divine traits of Sada Suhagans. These traits can only be felt and experienced when we proceed on the path of Bandagi and are blessed with these divine traits because of Gurparsaad. If you are fortunate and are preordained to attain these traits, these will surely come to you. But don’t just wait, begin your efforts now. Pray for the Gurprasad. Set about dedicating yourself completely before Gur and Guru.

Keep developing your faith, trust, determination, belief, reverence, and love for Gur, Guru and Gurbani. Start with Naam Simran and you can make all this happen, you can attain Suhag and Sada Suhag.

Thus the state of “Suni-ai” has enough divine power to bestow the titles of Sheikh (dignitary, possessing wealth and esteem), Pir (holy person with spiritual attainments) and Patshah (spiritual Guru) upon a common person. It also implies that those on the path of Bandagi who come to crave Raj Bhag (destiny of a king or royal)attain Raj Bhag in lieu of the spiritual gains of Bandagi. They gain kingdoms and royalty and enjoy the Raj Bhag. Similarly those who crave riches acquire riches and become Sheikhs. They acquire limitless wealth and worldly pleasures. In the same way those who seek only Naam,Bandagi and seva (an opportunity to serve) become Pirs. Pir signifies a saint and a Braham Gyani. Those who do not accomplish Bandagi in one life-time are again blessed to continue with it in the next birth, and they then acquire Suhag and Sada Suhag and become Pirs. But keep one entirely true essential fact firmly in mind that one should never crave for Raj Bhag or for riches while in Bandagi, because one can’t be certain of the next opportunity to complete one’s Bandagi, or even of whether there will be a next opportunity or not, and one might certainly lose the one opportunity at hand to gain Jeevan Mukti. Because those numerous ones who acquire Raj Bhag or riches, their deeds no longer remain deeds of Sat under the influence of Maya and they thus sow the seeds of thorns for their future, and become destined for an indeterminate time to a hellish existence.  Therefore it is a humble prayer to the Jigyasoo’s (the seekers of divine truth) not to let any desire gain so much strength that it might hold them from accomplishing their Bandagi and send them wandering in Juni’s (low-life species). Because this Gurprasad is gained by hard labour, to let this Gurprasad go in vain is utterly foolish.

An unbeliever is one who is ignorant of spirituality. An unbeliever is one who is in total dark about the divine power of spirituality. An unbeliever is one who is unaware of this divinely supreme power. An unbeliever is one who stays away from religious rites and rituals. But an unbeliever doesn’t necessarily indulge in Asat Karam (untruthful deeds, deeds against Sat). Many among those unaware of spirituality lead pure and truthful lives. Such people lead admirable lives and in time these people receive divine blessings. In accordance with their deeds they attain Sat Sangat (admission in the presence of Sat, or among those who have attained Jeevan Mukti and thus have become part of Sat), attain the state of “Suni-ai” and turn fortunate. They receive Gurprasad, tread the true path of Bandagi and make their lives meaningful.

The physical world is called as “Bhavsagar” (“sea of Maya’s deceptions”, sea of ignorance) in Gurbani. The world is called as “Bhavjal” (“a trap of deceptions”) in Gurbani. The world is called as “Andh Gahera” (“depths of darkness”) in Gurbani. The world is called as “Bikham Nadi” (“arduous river”) in Gurbani. All the appellations imply that the world is replete with destructive powers of Maya’s perverse tendencies. Gurbani calls the current age as “Kal Yuga” (“the age of darkness”) and compares with a chariot of fire, whose charioteer is falsehood itself:

“Kalajug Rath Agan Ka Koor Agai Rathavahu ||1||”

(Sri Guru Granth Sahib 470)

Here the fire denotes the flames of ruinous tendencies: lust, anger, greed, attachments, pride, expectations, desires, intentions, beauty, taste, fragrance, speech, touch, power, youth, wealth, possessions etc. and these destructive powers in action in the world are termed as the fire. The deeds performed under the influence of these destructive forces are called “Kood” (“untrue”) meaning that all the deeds carried out as a slave to these deleterious forces are Asat Karams. The final word is that this entire world is in subjugation of Maya and slaving under Maya; each human being is ceaselessly diving in this calamitous sea and throwing away the precious diamond of one’s life.

If we take a hard look at our lives, we will realize which of our deeds are Sat and which are the Asat ones. The Sat Karams fall under the Sato tendencies of Maya, while the Asat Karams come under the Rajo and the Tamo tendencies. But all these deeds are result of the slavery to Maya. Meaning we live the life of slavery under Maya. We slave under Maya everyday and every night. The only person who is not a slave to Maya is the one who has triumphed over Maya, crossed beyond the Trigun Maya and merged with Akal Purakh. Thus the whole world is afflicted with Maya, and the only person who is affliction-free is the one who is united with Akal Purakh. One who attains this supremely powerful state of “Suni-ai” realizes this divinely basic truth and declares war against Maya. To triumph over Maya one must first fight Maya. The weapons against Maya are the Gurprasad of Naam, Naam Simran, Naam Di Kamai (Naam in practice in one’s life) and Puran Bandagi. The trick to beat Maya can be learned from a Satguru. The verse of “Suni-ai”gets one the ladder that, as one climbs it, one gains all the weapons to defeat Maya and which carries one all the way into Bandagi. As one performs Bandagi, puts Naam to practice in life and adapts his life in accordance with Gurbani one is rid of the Panj Dhoots, one’s mind is cleansed and at long last Maya kneels before one, and one is freed from maya.

One who achieves Gurprasad and is serving Naam in one’s life has an ever-exuberance on one’s face. Walking the path of Naam, once Naam lights up one’s Hirdha Kamal and illuminates all seven Sat Sarovars, the account of one’s past deeds is erased and all their sins, their pains and troubles are obliterated. A common person spends each moment of life in the hope that one day there will be happiness, there will be pleasures, the pains and troubles will be over, the pending tasks will be fulfilled and there will be contentment in one’s life. But the reality turns out to be far different from one’s expectations. One finds happiness in some good news or in a small success, but this happiness is short-lived. Every pleasure is accompanied by a new strife. It is so because the Vidhan (constitution) of Karma (laws determining one’s destiny as per one’s good and bad deeds) is unstoppable, and the only divine force that can override this Vidhan is Naam. Until Naam and Hirdha are unified as one, the cycle of pains and pleasures goes on. Once Naam and Hirdha are one, all the pains and troubles are eliminated and Maya is vanquished and one attains eternal contentedness. This is how those in Bandagi continue with their spiritual development all the time. They make their home at the feet of Sat Par Brahm Pita Parmeshwar and there they spend the rest of their lives performing all their deeds under His grace and Gurprasad, and thus find the real joy of life.