The Power of Suniai (Listening) in Paurī 8 of Japji Sahib

Based on Maskeen Ji’s Discourse on Japji Sahib

Guru Nanak Dev Ji’s Japji Sahib is a foundational text in Sikhism, encapsulating the spiritual path. In its 8th Pauri, the emphasis is placed firmly on “suniai”—listening. In this article, we explore how Guru Nanak and later saints (as explained by Giani Sant Singh Ji Maskeen) show that listening is not just hearing but the primary vehicle for spiritual awakening: removing sin and sorrow, attaining bliss, self-mastery, understanding the cosmos, and living in divine joy.

Deep Dive: What “Listening” (Suniai) Really Means

The distinction: Hearing vs Listening

One of the first insights from both Gurbani and Maskeen Ji’s katha is that suṇiai is not mere hearing. Hearing is mechanical, passive: sound waves enter the ear. Listening is active, conscious, with attention of the heart and mind. Maskeen Ji often stresses that a person may hear the Shabad (Divine Word) with ears, yet their mind wanders—and thus true listening does not occur.

True listening demands dhiān (awareness), satt (truthful) attention, and purity of intention. It is a spiritual technology, not a ritual. Without awareness, the process cannot catalyze transformation—not in us, not spiritually.

Why listening is chosen as the means

Throughout spiritual traditions, seekers have tried many paths: ritual bathing, pilgrimage (tīrth iśnān), bowing before shrines, burning fire in penance, fasting, yogic disciplines, etc. Each tradition emphasizes one of the five classical elements—earth, water, fire, air, ether—as a means of purification or connection to Divine.

What Guru Nanak does in Pauri 8 is choose another path: one that transcends static rituals, fights, and temporal disciplines. He elevates sound / Shabad (the Word) as the medium. And listening is the way to connect to the Word. When the Shabad enters through the ears, penetrates into the inner self, it awakens transformation.

Maskeen Ji points out that fire, earth, water etc. were used by yogis, fakirs, siddhas—but all those paths have limitations. Fire burns; water cleans body but cannot clean the heart by itself; earth humility is external; rituals fade. Listening liberates, because it works from within: sin and sorrow are removed not by external action but by internal shift.

The Fruits of Listening

Guru Nanak enumerates the results of listening in Pauri 8. Maskeen Ji’s commentary fleshes these out. Below, I elaborate on each:

1. Attainment of Siddhas / Saints / Spiritual Masters
   “suṇiai sidh pīr sur nāth”
   By listening, one becomes a siddha (one who has attained spiritual powers or perfection), peer (spiritual guide or elder), sur (heroic, poetic, or celestial being), nāth (lord, master).

   What this means: the person transforms internally. The qualities of sainthood—compassion, inner peace, mastery over ego—manifest. A person becomes a hero, not in worldly terms, but in being deeply rooted in Divine grace. They are recognized spiritually, not simply by followers, but by their demeanor, clarity, power.

2. Cosmic Awareness
   “suṇiai dharat dhaval ākās”
   Listening yields perception of Earth (Dharat), its support (Dhaval, sometimes said to be the cosmic bull on which Earth is supported) and Ākāś (sky, space, ether).

   This means one begins to perceive the harmony in creation: elements, nature, laws, interdependence. One begins to see that everything is held in Divine Order, not chaos. Myths (e.g., earth resting on a bull) may be symbolic, but the truth behind them is the recognition that the visible and invisible are interwoven.

3. Realms above and below
   “suṇiai dīp loa pātāl”
   Through listening, one knows the “deep light” (dīp lo – realms of light), and “pātāl” – netherworld, hidden worlds.

   This speaks to spiritual vision: not just this physical domain, but also subtle realities—other planes, hidden faculties of soul, inner knowledge of what lies beyond what eyes see. Listening opens doors inward and upward/downward beyond the ordinary range.

4. Freedom from Death
   “suṇiai poh na sakai kāl”
   Listening grants freedom from Kāl (Time / Death). Death here is more than bodily death—it is fear of loss, fear of impermanence, fear of separation. When the Shabad is heard, internalized, that fear erodes. One lives with awareness of eternal continuity.

   Maskeen Ji emphasizes that those deeply absorbed in listening are fearless, because they stand in truth that death does not finally destroy. The soul is not bound by birth and death.

5. Everlasting Joy (Vigās)
   “nānak bhagtā sadā vigās”
   Bhaktas (devotees) are always in joy. Vigās means blossoming, flourishing, effulgent happiness. Not transient delight, but a continuous state.

   This is the fruit of listening and inner purification. When sin and sorrow leave, joy remains unshaken—even amid worldly hardship a devotee can find peace.

6. Removal of Pain and Sin
   “suṇiai dūkh pāp kā nās”
   Listening is the means by which dukh (suffering, pain) and pāp (sin, wrong actions, karmic impurities) are destroyed.

   Sin here includes harming others by action, word, thought. Pain includes both physical, mental, emotional suffering. As one listens deeply, the inner law cleanses: one’s tendency to sin reduces; sorrow is lightened; mind becomes sweet, heart soft.

How Listening Unfolds in Spiritual Practice

Maskeen Ji’s explanations show not just what results from listening, but how one actually lives the path of listening. Here are key steps/principles, drawn from his commentary and traditional Sikh understanding:

1. Cultivate attention (dhiān, surtat)
   Without attention, listening remains mere sound in ears. To listen, one must quiet the mind, reduce distractions. Develop awareness. When hearing Gurbani, Naam, or Shabad, stay present. If the mind wanders, gently bring it back. Over time, this becomes easier: focus increases.

2. Regular listening
   It is not about one grand event; it’s about consistent, daily practice. Listening to kirtan, bani, gurmat teachings; reciting and also letting Shabad penetrate quietly in solitude. Consistency helps the seed of spiritual hearing grow.

3. Inner receptivity and purification
   Listening works when the heart is soft, ego is reduced, desires are less dominating. Virtues like compassion, humility, truthfulness, non-harming support listening. When one is burdened by hatred, jealousy, ego, listening gets blocked.

4. Integrating with action
   Listening must transform attitude, thought, action. It is not enough to hear; what changes? One’s behavior, treatment of others, speech, thought must align with what one perceives through the listening. This is the measure of growth.

5. Experiencing the Shabad
   The Shabad is not a concept but an experience. When listening deeply, one may experience anāhad nād (the unstruck sound), divine light (prakāsh), inner peace, fearlessness. Saints describe moments when the Name becomes one’s breath, one’s being.

6. Letting divine bliss abide
   As Maskeen Ji said, when sin and pain are removed, joy blossoms. One does not need external reasons to be happy; bliss becomes one’s state. This is sada vigās. Even in trials, the inner joy remains, because it is not based on worldly condition.

Comparing Ritual Paths vs the Path of Sound

Maskeen Ji highlights that many paths in spiritual history emphasize external elements: water baths, pilgrimages, fire penance, physical austerities, rituals, etc.

• Water and purification: bathing in holy rivers or sacred tanks, doing ablution, believing external water cleans sin.
• Earth/humility: prostrations, dust, bowing, acting in humility by using earth or mud.
• Fire: tapas, fasting, exposure to heat.

These have their place, but they are external and limited. They may sometimes prepare one, but they do not inherently grant self-realization or the removal of inner fear. They can be done mechanically without change.

Guru Nanak’s path via listening uses sound / Shabad as subtle, penetrating, universal. It does not depend on geography, climate, physical strength. It works inside, awakening the soul. Listening can be practiced anywhere, by anyone, regardless of condition. Thus Shabad becomes the supreme path; “suniai” becomes supreme practice.

Connection with Saints like Kabir, Namdev and Philosophical Traditions

Maskeen Ji also connects this teaching with what saints like Kabir and Namdev spoke of:

• Kabir said there are countless suns, worlds, and realities; we may see only limited appearances, but spiritually, all is revealed through inner sound and Name. He also teaches that when the Divine Name circulates within, it transforms blood into nectar—symbolizing profound inner purification and bliss.

• Namdev’s concept of internal flow: the Name (or Shabad) becoming one’s life, something that circulates like an inner current (often metaphorically, transforming bodily substances into sacredness).

These align with Guru Nanak’s verses in Pauri 8, which say by listening we transcend death, sin, and sorrow.

Psychological and Existential Implications

Beyond scriptures, there are deep implications for how listening changes one’s life:

• Fearlessness: Many fears stem from attachment, from ignorance of the impermanence of things. Listening reveals what is eternal; fear of death, loss, failure, shame begins to fade.

• Self-mastery: A key theme in Maskeen Ji’s interpretation is that listening makes one master of oneself—one who controls speech, thought, ego—not someone who rules others. Real power is inner control.

• Continuous joy: Human beings often depend on external circumstances for happiness: health, wealth, relationships. These fluctuate. But the joy born of listening is independent of external. It remains steady—sadaa vigās.

• Ethical living: Listening naturally reduces sin, because sin involves hurting others, negative thoughts, harsh speech. Listening to the Shabad complicates one’s inner state; one becomes more compassionate, truthful, less likely to harm. Thus ethics flow naturally, rather than by force or fear.

• Cosmic perspective: Through listening, one sees oneself as part of a larger whole—creation, universal law, cycles of birth & death. One’s anxieties reduce and one begins living in harmony with universal order.

Practical Steps: How to Cultivate Listening in Daily Life

From Maskeen Ji’s teachings, Gurbani, and traditions, here are some concrete suggested practices to cultivate “suniai”:

1. Mute distractions: Find a quiet time in morning or evening. Silence the mind. Use headphones or a calm space if listening to Gurbani recordings.

2. Slow, intentional recitation: If reciting yourself, slow down; pronounce Names, Gurbani verses with clarity and dignity so that your inner hearing can follow.

3. Listening to kirtan / Shabad recordings: Absorb melody, rhythm, meaning. Let the sound penetrate beyond the mind into the heart.

4. Reflect on what is heard: After listening, reflect: How do these words apply in my life? Does my speech, thought, behavior match what is revealed?

5. Remember throughout the day: Even while performing ordinary tasks—walking, eating—carry a sense of listening in the heart. Let the Shabad vibrate internally.

6. Service (Seva): Through helping others, one can prepare the heart. Humility opens the heart to better listening.

7. Association with spiritually inclined people (Sangat): Being around others who are committed to listening helps: their presence, their talk, their energy reinforces the practice.

Obstacles to Listening & How to Overcome

Maskeen Ji also points out obstacles that prevent listening from bringing its full fruit:

• Mental distraction: Busy mind, worries, unresolved desires keep the mind wandering. The antidote is dhyān, meditation.

• Ego and pride: If we think we already know, we resist hearing. Pride hushes inner listening. One must cultivate humility.

• Attachment to worldly pleasures: Sensual indulgence, cravings, attachments pull attention outward. The deeper spiritual joy remains hidden.

• Lack of consistency: Occasional listening yields little. Regularity is essential.

To overcome:

• Practice awareness, return attention whenever distracted.
• Serve others to reduce ego.
• Disciplined life: setting aside time for bani, sung Shabad, recitation.
• Cultivate virtues: compassion, truth, non-violence—all of which soften the heart and make listening possible.

The Ultimate Promise: Freedom

At the core, listening promises moksh / liberation, though in Sikhism the term may be somewhat different. It is a state free from sin, fear, death, false ego. A continual remembrance or union with the Divine Word.

Guru Nanak’s Pauri 8 says: by listening, one becomes free from death’s grip; by listening, flourishes joy forever; by listening, sin and suffering vanish.

Maskeen Ji emphasizes that this is not poetic hyperbole but as real for those who listen as physical laws are for those who observe and interact with nature. Listening brings inner law.

Application in Today’s World

In modern life, there are new challenges but also new opportunities to practice listening:

• Constant noise: media, technology, social media, advertisements. These often drown the inner voice. One must seek silence.

• Fragmentation of attention: multitasking, distraction. Listening requires slowing down.

• Pressure of material success: worldly goals dominate. The spiritual path via listening often takes backseat. Prioritizing spiritual habits is essential.

• Opportunities: technology also gives access to Gurbani audio, kirtan, archives of saints’ teachings. One can listen deeply anywhere.

• Communal spaces: Gurdwaras, archives, sangat gatherings offer live kirtan and teachings. Participating with full attention can strengthen listening.

Integrating Maskeen Ji’s Emphasis

Giani Sant Singh Ji Maskeen’s commentary adds depth:

• He repeatedly returns to the idea that listening is the main gateway to God. No other practice, however austere, compares when it comes to inner transformation.

• He uses vivid metaphors: pain and sin as stains on the soul; listening as cleaning; joy as blossoming; fear as shadow removed by light.

• He points out that saints who went through great hardship (penances, austerities) still sought the Divine Word; communion via Shabad was their core. For instance, yogis who sit in scorching heat, or mendicants who fast, did so in hope that the divine current would join them. But Guru Nanak says: instead of external hardship, let listening be the habit.

• He also teaches that the results of listening show up in inner physiology metaphorically: the blood becomes sweet (amrit), the body becomes peaceful, the channels (naadis) purified, death’s fear removed.

Summary: Why Pauri 8 of Japji Sahib is Central

• It marks the beginning of a cluster (Pauris 8–11) in Japji Sahib where suniai is repeated as a theme. This signals to the listener: this is the path. Gurmat (Guru’s wisdom) does not demand external rituals first; it demands humble, conscious listening.

• It answers essential human questions: How do we transcend suffering, sin, fear? How do we know what is true? How do we experience peace and joy that don’t depend on worldly conditions?

• It offers universal access: anyone, regardless of caste, status, location, history, as long as they listen with sincerity, can realize the fruit. Guru Nanak does not privilege a certain body type, or geography, or ritual alone—listening belongs to everyone.

• It integrates knowledge, action, devotion: listening leads to knowledge of self and cosmos; leads to change in action; fosters devotion.

Bringing It All Together: Living the Listening Path

To embody Pauri 8 in daily life, here is a “guide map” merging Gurbani + Maskeen Ji + interpretive tradition:

When these steps are followed, the promise in Pauri 8 reveals itself: sin dissolves, sorrow fades, fear dies, bliss blooms, one knows God’s Name, perceives creation, becomes fearless—one becomes a siddha, peer, nāth.

Reflections: Some Questions to Ponder

• What blocks me from listening fully? Is it desire, craving, fear, ego?

• Do I actually listen with meaning when I hear Gurbani, or is it routine?

• When I listen, do I feel changed? Am I more compassionate, patient, peaceful?

• Do I seek listening only when I feel comfort, or in adversity as well?

• How can I remind myself throughout the day to return to listening?

Conclusion

Pauri 8 of Japji Sahib is not a mere hymn to be chanted; it is a manual for inner life. The path of suniai—listening—is the central current of Sikh spiritual practice. Guru Nanak’s teaching in this Pauri shows that through listening:

• one becomes spiritually realized (siddha, peer, sur, nāth),
• perceives the cosmos (earth, sky, light, lower realms),
• transcends death,
• abides in constant joy (sadā vigās),
• and experiences the removal of sin and suffering.

Giani Sant Singh Ji Maskeen’s commentary magnifies these truths, reminding us that many spiritual traditions point to external aids, but the inner silence, inner hearing, inner reception of the Word is what transforms.

May we each cultivate the listening that Guru Nanak demands—not just hearing but deep, living, transformative listening. As we do, we shall find that suniai dukh pāp kā nās, nānak bhagatā sadā vigās becomes our living reality, no longer far-off, but near at hand.