by Baldev Singh

Introduction

Guru Nanak’s Japji is the essence of Nanakian philosophy (Gurmat), but it is the most difficult section of Aad Guru Garnth Sahib (AGGS) to interpret and understand. There are numerous translations/interpretations of Japji in Punjabi, Hindi, Urdu, English and other languages.1 Unfortunately, they are marked by differences, especially in the interoperation of the five khands (realms). Moreover, they are deeply colored by the influence of Hindu mythology and doctrines. It is astonishing that even modern translators have followed the old ones with minor changes of words here and there. Besides, generally they are “line by line” and “literal” translations. To my knowledge none of the authors has attempted to explain the “substance” of the five khands in a logical and coherent way that is consistent with Nanakian philosophy (Gurmat).

In The Teachings of Guru Nanak, McLeod has summarized earlier diverse and confusing expositions of the five khands under the title “The ascent”. He portrays the five khands as five different levels of spiritual development in ascending order. He designates Dharm Khand, as the first stage of spiritual development, which does not seem to be right because Dharm Khand (Realm of Righteousness) is the arena of practice of a gurmukh (God-centered being) who is in perfect union with God. Becoming a gurmukh is the ultimate state of human spiritual evolution according to Nanakian philosophy. I would suggest and argue that the five khands represent five different aspects of God-consciousness (Cosmic-consciousness), not five different stages of spiritual development in ascending order.

Discussion

I would suggest caution against the interpretation of the khands in isolation. Guru Nanak’s other statements on the subject of khands interspersed throughout his compositions must be taken into account. For example, Guru Nanak’s thoughts about the purpose of human life, gurmukh, Hukam (Cosmic Law/Divine Law) and human mind are of vital importance for the understanding of khands.

1.  Guru Nanak makes it abundantly clear in the “Commencing Verse” of AGGS and throughout his bani (sacred hymns) that God is infinite and ineffable and is beyond human comprehension in totality.

2.  God is understandable only in Its immanent or manifest form-the Cosmos.

3.  In the beginning of Japji on the opening page of AGGS, Guru Nanak has described God as

Sach, meaning Everlasting or Truth. Then in the first stanza of Japji on the same page he has enunciated the purpose of human life:

“How could one become a sachiara (Godlike or gurmukh) and how could one get rid of ignorance and falsehood?” “By living in harmony with Hukam (Cosmic Law),” says Nanak. AGGS, Jap 1, p 1.

4.  Then how could one get rid of ignorance and falsehood? Throughout the AGGS it is mentioned again and again that Sabad (Word, Truth) destroys ignorance, falsehood, superstition and doubt. When the yogis asked Guru Nanak, “Who is your Guru or whose disciple are you?” “ Sabad (Word, Divine knowledge) is the Guru and my mind, which is focused on the Word and comprehends it, is the disciple,” replied Guru Nanak (AGGS, M 1, pp 942-43).

What is needed to understand Hukam? It is true knowledge. So a sachiara (gurmukh) is the one who understands the Hukam and conducts himself/herself accordingly.

It is for the gurmukh that the True One has fashioned the Earth. AGGS, M 1, p 941.

The Earth was created to practice righteousness. AGGS, M 1, p 1033.

Dharm Khand (Realm of Righteousness/Moral Duties)

In the environment of -- water, air, fire, space, seasons, nights, days and dates -- the Earth has been established as the place to practice righteousness. Creatures of innumerable kinds and names, who have different modes of living, inhabit it. The Creator is just and so is Its court.[a] The five [b] are recognized as honorable in this court. Their deeds are monitored and evaluated and those who meet the approval are honored. One’s inferiority or superiority is determined there. Nanak, on going to the court the worth of each becomes known. AGGS, Jap 34, p 7.

a.  What is God’s court and where it is located? Guru Nanak gives the answer to these questions in Asa Di Var and other compositions.

This world is the abode of the True One, Who resides in it. AGGS, M 1, p 463.

This means that God resides in humanity. And it is the “collective human conscience” within Cosmic-consciousness, which is God’s court (dargah). b.  Varna Ashrama Dharma/caste system excludes the working masses Sudras and Antyajas (untouchable) from the domain of religion. Furthermore, their work which is service to society is considered unclean and demeaning. Guru Nanak rejected the Varna Ashrama Dharma (caste system) and declared that the five – Brahman, Kshatriya, Vaisya, Sudra and Antyaja2 – have honorable place in God’s court. In the last line of the preceding stanza Guru Nanak says that people are not born superior or inferior. Here he makes it clear that in God’s court the five are equal and every honest work is honorable. Earlier in the sixteenth stanza Guru Nanak has elaborated on the equality and “oneness” of the people divided into five categories by the caste system.

The five have Divine approval and leadership qualities. The five are honored in God’ s court. The five would bring honor to office of the King. The five have “One Source” of enlightenment. AGGS, Jap 16, p 3.

Gian Khand (Realm of Knowledge)

Such is the practice of the Realm of Righteousness (reference to the preceding stanza).

Now let us discuss the nature of the Realm of Knowledge. How many are the winds, waters and fires and how many are Krishnas and Shivas? How many are Brahmas constructing structures of different kinds, forms and colors? How many are lands for creative work, and how many are mountains and wandering preachers? How many are Indras, moons and suns and how many are solar systems and countries? How many are Siddhas, Buddhas and Nathas and how many are followers of goddesses? How many are gods, demons and munis (silent-sages) and how many are precious products of the ocean?

How many are species of life and their sounds and how many are emperors and kings? Nanak, countless are those who serve and contemplate on God; there is no end to creation. AGGS, Jap 35, p 7.

There are four messages in this passage:

1.  The limited human intellect in contrast to the infinite nature of the Cosmos.

2.  Mythical Hindus deities - Krishna, Shiva, Brahma and Indra are presented as mere human beings.

3.  Human intellect can comprehend only a little of the Cosmos-the immanent form of God.

4.  One realizes one’s smallness when one contemplates on the vastness of the Cosmos.

Saram Khand (Realm of Effort/ Transformation into a Gurmukh)

In the Realm of Knowledge, knowledge is supreme. There one experiences the pleasure of music, plays and wonders. But the Realm of Effort is the formation of a beautiful structure (mind). There the mind is reshaped into unsurpassing beauty. This transformation can’t be described. One would regret if one attempted to do so. There the mind develops higher level of God-consciousness, intellect and discernment. There one acquires the genius of a divine hero.c AGGS, Jap 36 , p 7.

[c]  A divine hero is one who has subdued his/her mind to control Haumai and its progeny of five: Kam (lust, sexual drive), Kroadh (anger), Lobh (covetousness, economic drive), Moh (attachment) and Ahankar (pride with arrogance).

Karam Khand (Realm of Grace)

The Realm of Grace is the uniond of a gurmukh with God. There a gurmukh merges his/ her identity completely with God. There are powerful and brave warriorse who are saturated with Divine spirit. There they are fully absorbed in the glory of God and their personality is beyond description. Whose minds are filled with God-consciousness, do not die spiritual death or led astray. In the Realm of Grace dwell bhagats (saints) who enjoy the bliss of the presence of the True One in their mind. AGGS, Jap 37, p 8.

[d]  Here (AGGS, M 5, p 238) jor means union (milap),3 as Guru Arjan has used it in the following verse.

O my mind! Fall in love with God. AGGS, M 5, p 238.

[e]  One who has subdued his/her mind to control Haumai and its progeny of five: Kam (lust, sexual drive), Kroadh (anger), Lobh (covetousness, economic drive), Moh (attachment) and Ahankar (pride with arrogance).

Sach Khand (Cosmos)

The Formless One pervades the Cosmos where It continuously creates and sustains and blesses the creation. The Cosmos contains continents, solar systems and galaxies, no one can describe it in totality as it contains countless bodies of different shapes and sizes, and it functions according to Cosmic Law. “I am happy to deliberate on what I have seen (what I understand about the Cosmos), but it is as hard as steel to describe it,” declares Nanak. AGGS, Jap 37, p 8.

A careful study of the khands reveals as if Guru Nanak discussed the subject of khands with the congregation. For example, he makes reference to Dharam Khand at the start of Gian Khand and makes reference to Gian Khand at the start of Saram Khand. This is similar to what a teacher does during the teaching of course. At the start of a new lecture, the teacher briefly draws the attention of the students to what was discussed in the previous lecture.

Conclusion

The five khands represent five different aspects of God-consciousness (Cosmic-consciousness), not five different stages of spiritual development in ascending order as described in earlier interpretations. Similarly, panch in Dharam Khand means five categories of people divided by the caste system. The word bani in both Saram Khand and Karam Khand does not mean Word, it means description/explanation and jor in Karam Khand means union/ bringing together, not power. Saram Khand is the development of mind with higher level of God-consciousness, intellect and discernment. Becoming a gurmukh is the highest state of human spiritual evolution. Sach Khand means Cosmos.

REFERENCES

¹ Chahal, D. S. Jap (The Essence of Nankian Philosophy): A Scientific And Logical Interpretation, Institute For Understannding Sikhism, 2003, p vii: “Dr. Joginder Singh has enlisted over 150 such interpretations only in Punjabi and some in Hindi, Urdu and many in English about 25 years ago.”

² India by Al-Biruni, Ed., Qeyamuddin Ahmad, third reprint, National Book Trust, India, 1995, p 45- 6: The Hindu society is divided into four castes: Brahman, Kshatriya, Vaisya and Sudra. “ After the Sudra follow the people called Antyaja, who render various kind of services, who are not reckoned among any caste, but only as members of a certain craft or profession. They are eight classes of them, who freely intermarry with each other, except the fuller, shoemaker, and weaver, for no others would condescend to have anything to do with them. These eight guilds are the fuller, shoemaker, juggler, the basket and shield maker, the sailor, fisherman, the hunter of wild animals and birds and the weaver.”

³ Nabha, K. S. Encyclopaedia of Sikh Literature (Mahan Kosh), National Book Shop, 1996, p 537. p. 98.


Copyright©2006 Baldev Singh. About the author