Jap Ji Verse 8


Suni-ai sidh peer sur naath.
Suni-ai dharat dhaval aakaas.
Suni-ai deep lo-a paataal.
Suni-ai pohi na sakai kaal.
Naanak bhagtaa sadaa vigaas.
Suni-ai dookh paap kaa naas.  ||8||


Satguru incarnate the blessed Nanak Patishah Ji with infinite kindness and benevolence bestows upon entire humanity the magnificence of “Suni-ai” (“listening”) in these divinely powerful Amrit Bachans (divine words)of the true Braham Gyan (the divine wisdom). The word “Suni-ai” doesn’t just mean uttering the words from the mouth and hearing them in the ears. The word “Suni-ai” doesn’t just mean hearing Shabad Kirtan (Shabad – ‘divine words’, Kirtan – literally ‘discipline of mind’, but commonly ‘chanting’. Together Shabad Kirtan – ‘singing and listening to Gurbani’. However Gurbani terms this practice as a mere symbolism) in the ears. The word “Suni-ai” doesn’t just mean hearing Naam (the Name – representing God and all His Creation) in the ears. The word “Suni-ai” doesn’t just mean Kanni Ras (enjoyment for the ears). Hearing sounds in the ears is Kanni Ras, and is a superficial act. Hearing of Kirtan and of Gurbani with one’s ears is Kanni Ras, and superficial. From the moment one begins to hear Gurbani and Shabad Kirtan, till the time one’s Surat (mind) begins to feel attracted towards Shabad, all one hears is a superficial Kanni Ras. Till Gurbani and Shabad Kirtan starts to sound in every pore of one’s body, it is merely Kanni Ras and superficial. Till every cell of one’s body is immersed in Shabad, it is superficial and it is Kanni Ras in act. From the time we begin hearing Gurbani and Shabad Kirtan and till each part of body begins to dance in bliss, it is Kanni Ras and shallow. From the start of Gurbani and Shabad Kirtan beside us, and till the time we are completely immersed in Samadhi (deep trance-like stage, where there is no thought, nothing except pure consciousness), it is just Kanni Ras and superficial. From the start of Gurbani and Shabad Kirtan beside us, and till every pore our body joins in Kirtan, it is a shallow Kanni Ras. Therefore Satguru incarnate Sat Nanak Patishah Ji has been kind and has benevolently explained this divinely true essential fact about the Braham Gyan of the divine might of the word “Suni-ai” to the entire humanity in these 4 Pauris (verses).

The divine implication of the word “Suni-ai” is the unification of Surat with Naam. The divine meaning of the word “Suni-ai” is the Surat getting drawn into Shabad. The divine sense of the word “Suni-ai” is the commencement of practice of Naam in one’s life. The divine meaning of the word “Suni-ai” is to observe Shabad in one’s daily life. The divine sense of the word “Suni-ai” is to lead one’s life according to Gurmati (Guru’s guidance, or God’s guidance). Therefore one who “listens” is the one who observes Shabad in one’s daily living. Therefore one who “listens” is the one who begins practising Shabad. Therefore the divine sense of the word “Suni-ai” is the unification of Surat and Shabad. The divine meaning of the word “Suni-ai” is the Surat reaching the profoundness of Shabad. The divine meaning of the word “Suni-ai” is the Surat immersed in Mansarovar (the eternal source of divine powers, the source of all life, Akal Purakh Himself). The divine understanding of the word “Suni-ai” is Shabad etched in Surat. The divine essence of the word “Suni-ai” is Surat attaining Ajapa Jap (state where Simran – or meditation upon God – carries on without effort on the part of the being). Those who reach this state are now on the path to Bandagi (submission before God). Those who reach this state have achieved Gurprasad. Those who reach this state begin to imbibe Gurbani, i.e., begin a deeper journey into Gurbani. Therefore whenever Gurbani is uttered or Kirtan is initiated in their presence, they immediately have their Surats beckoned into Shabad and are instantly immersed in Samadhi. As Gurbani is spoken, its each word pierces their Hirdha’s (literally meaning heart, Hirda actually denotes the Anhat Chakra located near the heart, which is one of the seven Sat Sarovars, and thus is more a part of one’s spiritual being than of the physical body) and is engraved upon their Hirdha’s. As one goes deeper into practising Naam in one’s life and Naam has pervaded every pore of one’s body and every part of the body begins to resonate with Naam, in such a state the moment Gurbani or Kirtan is initiated every pore of the body blossoms and it seems as if the body has grown countless ears and each of these ears is reverberating with Gurbani.

Gurbani is the absolute Sat (the Eternal Truth, God Himself). Thus Gurbani is the Guru (God) Himself. Gurbani is the complete Braham Gyan. Therefore Gurbani is the Gyan (divine learning, wisdom) form of the Akal Purakh (the Timeless Being, the Immortal Being, God). Those who realize this reach the state of “Suni-ai”. When this happens, all their deeds become Sat Karams (the deeds of Sat) and when their Surat Birti (consciousness, tendencies) is absorbed in Sat, they earn Gurprasad. By Gurprasad it means that they earn the Nadar (a kind eye, divine grace and blessings) of Sat Par Brahm Pita Parmeshwar (True Transcendent Lord, Creator of the Universe) and fortune smiles upon them. They come in the presence of a complete saint, a complete Braham Gyani. They get the Gurprasad ofNaam, Naam Simran, practice of Naam, completeBandagi and the opportunity to serve. The Nadar from Sat Par Brahm Pita Parmeshwar is a divine immense power of Gurprasad that blends Naam into Surat. The mind attains serenity and goes into the state of Ajapa Jap. One attains the state of Samadhi. The account is opened of one’s Bandagi at Dargah (the Divine Court). One’s Bandagi enters Karam Khand (the stage of receiving divine benignity or grace). One puts Naam into practice in everyday life. One sets off on one’s inner pilgrimage. The mind and Birti begin to be cleansed. Jyot (the divine light within, soul) is awakened. The vices abandon one, and one’s Hirda begins to fill with virtues. In this way as their Bandagi attains heights, some are able to attain Ridhis and Sidhis (supernatural powers – such powers can be attained at early stages of Bandagi, but can result in vanity and hold further spiritual development) and they become Sidhs (pure souls that have attained spiritual heights and powers). Some even attain demi-godlike powers and become gods and goddesses. Some take their Bandagi even higher and become Fakirs (highly spiritual, mystics). Fakir signifies a great saint, a great Braham Gyani.

An important and significant complete divine fact must be understood here that those who start employing the powers of Ridhis and Sidhis or the godly powers attained by them, have their Bandagi interrupted, and because of this they fail to achieve Jivan Mukti (deliverance from the cycle of life & death, salvation). The Akal Purakh created these powers to run His Creation. Therefore those who start exercising these powers act as sinners trying to rival the Akal Purakh and thus their Bandagi is halted and they remain deprived of Jivan Mukti. Therefore those who achieve Gurprasad need to keep this essentially true divine fact in mind and exercise utmost caution. Along with Bandagi one must also pray that Sat Par Brahm Pita Parmeshwar and Guru Parmeshwar Satguru (God) keep us away from Ridhis and Sidhis. During the course of Naam Simran,a time comes when one attains a stage where Ridhis and Sidhis start appearing before the Jigyasoo (the curious, the seeker of divine truth)praying to be embraced. When this happens, it is best to politely decline their request. Gurbani calls these powers as Maya (the illusion, the temptations). Therefore to embrace these powers is to embrace Maya. For the Bhagats (the devotees, those absorbed in divine devotion) in Bandagi this is a crucial test of Maya that they have to go through. Therefore a Jigyasoo needs to stay disentangled from these powers. Those who embrace these powers fail to attain Jivan Mukti and are made to wander in the cycle of life & death, and those who embrace and use these powers for their profit make their future lives extremely painful and their Jivan Mukti almost unattainable. The profoundly true divine fact is that once one accomplishes Bandagi and become one with Akal Purakh, these Ridhis and Sidhis surrender themselves forever under one’s command. When such complete saints, complete Braham Gyanis utter any words in a Sangat (congregation, meeting), the Ridhis and Sidhis instantly set about fulfilling those words, thus serving such great beings.

Sat is the Mool (origin, root) and every creation has originated from Sat. Thus the only basis of the Creation is Sat. This same Sat was called by the honorific of Naam by Satguru incarnate the blessed Nanak Patishah Ji in Mool Mantra (the Definition of the Origin). Thus the basis of the Creation is none else but “Sat Naam” (“Truth – as the Name of God”). Thus the basis of all Khand Brahamand (the inner spiritual realms and the outer physical worlds) is nothing else but Sat Naam. The basis of the earth, and all the continents and islands on earth is also Sat Naam. Therefore the blessed Satguru incarnate Arjun Dev Patishah Ji has made clear in Sukhmani Bani: “Mool Sat Sat Utpat” (“Sat is the root, and everything originates from Sat”), and “Naam Kai Dhar-ai Sagal Akaar” (“Everything is shaped by Naam”), and “Naam Kai Dhar-ai Khand Brahamand” (“Naam is the basis of Khand Brahamand”). When one attains the powerful state of “Suni-ai” and thus unites with Naam, all one’s Bajjar Kapats (the divine doors – besides the Dasam Duaar – the tenth door, or the Crown Chakra, there are nine others at various places in the human body) are opened, the seven Sat Sarovars are illuminated and the entire Braham Gyan of Gurbani begins surfacing within oneself. When one glimpses Akal Purakh with one’s inner eye and Nirgun 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, then the springs of the complete Braham Gyan and the complete Tat Gyan gush forth within oneself. In this state one finally realizes that Sat Par Brahm Pita Parmeshwar is all pervasive. When one realizes this, he also comes to know that Sat Par Brahm Pita Parmeshwar Himself is the master of all Khand Brahamand, and all Khand Brahamand depend upon Sat Par Brahm Pita Parmeshwar for their functioning. (Some learned scholars have described in Shastras that in all there are seven Deep’s or islands, seven Lok’s – Bhavan’s – or worlds, and seven Pataal’s or the netherworlds. Deep’s are the parts of earth: Jambu, Kush, Palakh, Swet, Kroch, Pushkar and Sak. Loa’s or Lok’s are Bhur, Bhuvar, Swar, Maher, Jan, Tap and Sat. Pataals or the areas below the earth are Atal, Vital, Sutal, Talatal, Rasatal, Mahatal and Pataal). That is to say that the basis of all these creations is Naam and this is realized by only those who attain this supremely powerful state of “Suni-ai”, accomplish their Bandagi and are blessed with the complete Braham Gyan.

The entire Creation takes place in Kaal (space-time), and every creation meets its end within Kaal. Whatever originates in Kaal assimilates in Kaal. All the creations within Kaal are influenced and continually transformed by Kaal. Transformation within Kaal is a divine Vidhan (constitution, law) and no creation can escape this divine Vidhan. If we look around us, and look upon us, it is patently clear that everything is incessantly undergoing change and heading towards its end. Therefore it is the divine Vidhan that everything must change, and everything must eventually destruct. Only Sat Par Brahm Pita Parmeshwar is Akal (uninfluenced by Kaal, Timeless, Immortal). Only Sat Par Brahm Pita Parmeshwar is beyond the influence of Kaal, because Sat Par Brahm Pita Parmeshwar Himself is the Creator of Kaal. The bonds of the births and deaths of a human being are also determined by the Vidhan of Karma (destiny) and Vidhan of Kaal. Therefore the only way of emancipation from the influence of Kaal as per the divine Vidhan is achieving Jeevan Mukti. There is only one divine Vidhan to escape the trappings of Kaal and that divine Vidhan is to go beyond the Trigun Maya (the triple-attributed Maya) and assimilate oneself in Akal Purakh. Those who attain the divinely powerful wealth of reaching the state of “Suni-ai”, practise Naam in their lives, accomplish Bandagi and triumph over Maya, they become one with the Akal Purakh and are freed of the clutches of Kaal. Such humans attain deliverance, are liberated from the bonds of births & deaths, become one with Akal Purakh, and become Akal.

As a human, we receive pleasures and pains in our daily lives as determined by the divine Vidhan of Karma. All our pains, failures and strife’s are result of the Asat Karams (deeds that are not Sat, untruthful deeds) in our past and in our previous lives. The fault lies entirely with us and with our own Asat Karams. Similarly all our pleasures and successes are result of our Sat Karams in the past and in the previous births. That is why Gurbani says: “jith keethaa paaeeai aapanaa saa ghaal buree kio ghaaleeai” (“Why do bad deeds when we know we have to face their consequences”) and “jayhaa beejai so lunai karmaa sand-rhaa khayt” (“As one sows, so one reaps from the field of Karma”). According to the divine Vidhan, all the deeds performed under the Rajo (desires) and Tamo (lust, anger, greed, attachments, pride) tendencies of Maya are counted as Asat Karams, and those under the Sato (piety, divinity, contentedness, patience) tendencies become Sat Karams. Therefore those who follow Sato in their Birti (consciousness) avoid facing pains and troubles, and success lies at their feet. Only those following Sato Birti attain the divinely powerful state of “Suni-ai” and only these are blessed with Gurprasad, accomplish their Bandagi, achieve honour at Dargah and have themselves counted amongst Bhagats (true devotees). These persons always enjoy Chad Di Kalaa (the Eternal Bliss) as Naam permeates every pore of their bodies and they are always suffused with Amrit (our essence or the life-element, soul). Therefore these people have their pains and sufferings annulled as, having gained Jeevan Mukti, they also are freed of the divine Vidhan of Karma. All the deeds performed by such people for the rest of their human lives are then ordained under the true Hukam (the divine Order) and these deeds then on are only for the benefaction of the humanity. Their Kirat (vocation, toil) becomes pure and a praiseworthy service and their lives become Raj Yog (unification with God, as well as enjoyment of worldly pleasures). Such persons continue forever with their spiritual development and spiritual growth. Bandagi knows no limits. In its ultimate stage Bandagi becomes a service. The life becomes one of benefactions and great benefactions for the humanity. Service too knows no bounds. Therefore for such divine and capable souls there is no limit and boundary to their spiritual development. Such great beings carry their spiritual development and growth and their service into eternity and infinity, and such rewards are immeasurable as they themselves are assimilated in the eternal, infinite.