The Five Realms

Japji Sahib is generally regarded as the master piece of Guru Nanak Dev Ji. However for a Gursikh every word (i.e. shabad) uttered by the Sikh Gurus is a master piece in itself. Guru Nanak was ‘sarab kalaa smapooran’, that is, he was adept in every art and science of the spiritual world. In pauris 34-37 he dwells on the five realms (or levels) of spiritual existence (aatmik avastha).

Man’s existence on earth is fraught with distractions. The natural human instinct is to taste life through physical impulses and worldly desires – the mind is always looking outwards and seldom within. Only after persistent meditation and application will the initial urges for worldly comforts and pleasures will give way to sober thought and self-reflection. For this it is essential for an individual to glance into his soul. Gradually the real purpose of life will dawn upon the jeeva. Those who are lucky may find the real purpose of their human form. With the guidance of Satguru (the True Guru) he will soon start developing the spiritual aspect of his personality. With the Guru’s grace he will soon rise in spiritual status – from tammo gunn (the lowest strata of spiritual existence) he will progress to rajjo gunn (the middle strata of spiritual existence) and then gradually to satto gunn (the higher level of spiritual existence). The final goal, of course, is the Param Pad or Chautha pad (the highest status of spiritual being – the Supreme State).

In pauris 34-37 Guru Nanak outlines the Five Realms, the first four realms are the spiritual levels through which the soul has to progress before reaching, the fifth and the final Sach Khand (the realm of Truth) i.e. merging with the Supreme Soul thus attaining the highest spiritual accolade (Param Pad). These khands deal with the travel of the soul, spiritual consciousness, not of the body.

In the Lord’s Court jeevas are judged by their actions – karmi karmi hoe vichhaar.Those who receive His Grace reach His Abode (Sach Khand). Worldly accolades may mean very little in His Court. As and when man’s consciousness links to its real purpose, his outlook on life changes. He becomes less materialistic and inclined more towards spirituality. He starts rising above the worldly demands and begins to overcome the five stalwarts (thieves), i.e. kaam (lust) krodh (anger, rage), lobh (greed) moh (attachment) ahankar (ego). Clean living begins to nurture a clean mind and a sharp intellect. A clean mind will react like a processed film roll, receptive to pure thoughts which result in good and noble deeds. Pure intelligence is like the purest of paper ready for writing pure thoughts by burning the emotional attachment and grinding it into suitable ink for the task (jaal moh ghas mas kar maṯ kaagaḏ kar saar – Guru Nanak Sri Guru Granth Sahib Ji 16).

He realises that the emotional attachment to family and friends is futile as none of them will go along with him in the end - deykh kutamb mohi lobhaanaa chaldiaa naal na jaaee (M: 3 – GGS 32).A pure mind free of emotional attachments elevates the soul towards higher spiritual plains of bliss. The soul of such a person has successfully traveled to the Gian Khand (The Realm of Knowledge).

Once the jeeva is on the right path, the incentive for further spiritual advancement becomes a stronger goal. The relisation of constant spiritual progress is not achieved though intelligence but through change in disposition and consistent movement away from maya towards disciplines required for sehaj avastha. The mind must be remoulded to conform to the experiences of the spiritual world. Once the person is in Gian Khand, his innerself begins to undergo transformation. The mind and the transformed innerself begin to work together and, in the process, the soul takes the shape of grace and unparalleled beauty. In the saram khand the jeeva begins to think like devtas (deities).

The Lord’s continual Grace renders the jeeva free from negative forces and the soul stands rock solid against the onslaught of sinister, darker forces. The mind and the soul become so strongly interlinked that negative external forces are totally nullified.

Let us briefly consider each khand:

Dharam Khand- Realm of Dharma (spiritual law)

God created wind, water, fire and the nether regions and then regulated nights, days, weeks and the seasons. Amidst all this He established the earth as a home for Dharma. He placed the various species of beings whose names are countless. The jeeva has to perform its action on this khand and by these actions he shall be judged in His Court. The Lord of Truth sits in His True Court. The ripe and the unripe, the good and the bad, shall be judged there and only the true devotees will receive the Mark of His Grace. This Nanak says is the Dharam Khand, where all are judged by their righteous living. Dharam Khand signifies the philosophy of right thoughts and actions.

This is also the khand where our soul goes to after death unless the individual has already elevated himself to the status of a braham giani – i.e. has the knowledge of God – when a shorter route is determined by the Lord. Here, it is believed ‘’Dharam Rai’ holds his court. Dharam Rai with his staff - army of jammdoots - controls the whole Dharam Khand. The length of one’s stay in Dharam Khand is determined by the strength of the desires and attachments one possesses. The higher the spiritual status attained during the earthly existence the quicker the transition to the next level – Gian Khand. An enlightened soul will, depending on his faith, receive assistance in progressing to the other realms – in the case of devout Sikhs it is believed Guru Nanak will carry his devotee safely through to the highest of the realms Sach Khand.

Gian Khand - Realm of wisdom (knowledge)

In the Gian Khand, spiritual wisdom reigns supreme.

In this Khand there are numerous lands and mountains with air, water, fire and other elements. There are many deities like Krishna and Shiva. Many brahmas are carved out in a variety of forms, colours and shapes. There are many karam bhoomis (arenas of action) where a person can perform good and bad deeds (this means the jeeva is still being tested) and there are many saints like Dhru and the spiritual discourses to guide you. There are countless deities like Indra, siddhas, buddhas, Naths and prophets; there are countless galaxies with their own orbits including the Sun and the Moon.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/spiritual-articles/28344-the-five-realms.html
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=28344

Whilst many devas (knowledgeable and spiritually evolved souls) reside in this realm, surprisingly there are also many false gods (daanavs). Thus, this is a realm where souls are still tested by mixing fully evolved spirits with those which are still evolving and those which still tempt the soul with false desires. However, guidance and help is available from many agents of God who come down to assist, i.e. in this khand there are both disciples and gurus with divine knowledge. There are numerous gems and oceans as there are kings and emperors. Numerous banis (languages, means of communication) and modes of meditation and disciples who follow these exist in Gian Khand.

Spiritual knowledge is predominant in the Gian Khand. However, there is also an opportunity for its residents to experience the vibrations of naad (celestial music) and wondrous and miraculous (extraordinary) acts of spirituality (tamaasha, kautak) and sights of bliss (anand). Gian khand offers the opportunity for the souls to develop their spiritual consciousness and awareness.

Saram Khand - Realm of beauty, humility

In the realm of humility, there is grace and unparalleled beauty (saram khand kee banee roop). Here the term ‘bani’ means structure or creation, i.e. the Saram Khand is a creation of utmost beauty and grace; many forms of incomparable beauty are fashioned here. These aspects of beauty and grace cannot be described and anyone who dares will only regret failure. Here the spiritual consciousness of manush’s (jeeva’s) quintessence soul and mind are shaped and developed to a level of perfection equal to those of devtas (deities) and siddhas. This stage is essential before devotes can enter Karam Khand.

Karam Khand (Realm of Lord’s Piety/Grace – mehar, bakshish)

This is the realm where the manush receives God’s approval. The jeeva’s earlier battles are rewarded here by receiving the Lord’s Grace. Only the great spiritual warriors dwell here. The Lord resides in every particle of their souls, i.e. they are drenched in the nectar of Lord’s Essence. The soul experiences the force of spiritual vibrations – referred to by Guru Nanak as ‘joar’

Here souls of the highest virtue like Sita reside. Their souls are so beautiful and radiant that they cannot be described. Their majestic glory is such they can neither die nor be deceived. Saints of the highest order imbued in the Lord’s Name dwell here.

Sach Khand (Realm of Truth)

The Formless Lord resides in Sach Khand (Realm of Truth). He creates and then watches over His creation with love and compassion. The soul is completely absorbed in the Universal Soul. With His Grace the jeeva can see across the door to where only the Lord is seen – nothing else. The jeeva’s spiritual consciousness (surat, dhyan) is constantly engaged in Lord’s praise. With God’s Grace he is able to see numerous planets, solar systems and galaxies. These scenes cannot be expressed as there is no limit to His creations. By His command are created various worlds and forms of life. He rejoices watching over these with His merciful Grace. Nanak says it is impossible to describe these experiences i.e. these can be felt but not expressed.

Sach Khand is the ultimate spiritual plain. There is nothing else beyond this. There is no limit to the expanse and reach of the Realm of Truth – in fact it encompasses the entire creation of God including the other four realms. Sach Khand is waheguru and Waheguru is Sach Khand.


SUMMARY

Dharam Khand: Realm of Dharma (spiritual law).
Gian Khand: Realm of wisdom (knowledge)
Saram Khand: Realm of humility and beauty
Karam Khand: Realm of Grace (mehar)
Sach Khand: Realm of Truth


Author's notes:

1. Writing about the Five Realms is the most difficult task a writer can undertake. This is the FIRST EDITION of the article – it may undergo changes for quality and accuracy.

2. For simplicity, throughout this article, I have referred to the masculine gender but, wherever appropriate, this should be read as including the female gender.

3. Differences of opinion are inevitable when interpreting Gurbani. The author most humbly regrets any inaccuracy or errors in quoting or interpreting Gurbani and prays Sat Guru grants him the boon of greater insight into understanding the Guru’s word.


Copyright: ISBN 0 948522 02X
Rajinder Singh ’Arshi’

 
Do share your immediate thoughts or reactions on this issue? We value your views! Login Now! or Sign Up Today! to share your views with us.. Gurfateh!

Rajinder Singh Ji. Thank you for elaborating on the 'Pajh Khands'.I will share it with my friends and family.Regards

World’s saintly people have shown different transit stages of conscious for mankind. It is established that the path of Dharma is of spiritual consciousness. Ancient Rishis have suggested two transit stages and third as objective, first stage is Karam Khand (which is practiced by body) that can be taken as seed, second Upasana (by mind) its branch and third sphere is objective wisdom (enlightenment) which is the fruit. Similarly Islam suggests three transit stages and fourth the ultimate (objective). They are Shariat (Code of conduct), Triqat (sacrifice), Maarfat (Divine Knowledge) and fourth is Haqqikat (Truth) – the objective. Guru Nanak Ji wants to take us to Truth like the Islam. But unlike Islam and Hindus, it seems Guru Nanak has dived deeper than other and has detailed four transits stages and the fifth objective- the sach-khand where the conscious of selected pure has to reach.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=28344

In the first level, the seeker abandons vice and performs virtuous deeds and thereby ascends from Tamas to Rajas and Rajas to Satva Guna to pass and approve the first stage of righteousness – by the Dharma - the Department of justice. The seeker in this level sees God in all and nurtures Love. In the second stage(Gian Khand) the seeker dwells on the glory of God and has a yearning for union with Him. In the third stage(Saram Khand) chains of various vices (Vikars) are broken and the seeker becomes humility personified. Ego does not dare to encompass his heart. In the fourth stage(Karam Khand) he attains ‘blissful state’, state of nibbana equipoise and tranquility and renounces the desires and expectations arising from worldly life. By this time the devotee is almost merged into Him. In such a case, the fifth realm sachkhand does not belong to the devotee; but is rather a description of a vision of God. The Gurmukh who realizes the fourth state is called “the Turiya avastha or Parampad.” - Guru Granth ang.940.15. It is also called the Supreme State and Amara Pad or the Deathless stage (Guru Granth ang.725.9). It is beyond the cycle of birth and death (Guru Granth ang.1110.12) and of eternal wonder and celestial bliss (Guru Granth ang.1036.9). Therein lies ineffable glories and light. The merger is like the merger of the light of the individual into the light of God. Like the mingling of a drop of water in the ocean.” - Guru Granth ang.227.15.

Most of the authors consider these steps of Spiritual stages to be achieved in sequence one after the other. However, I have observed them to be with different approaches concurrently guiding the devotees to the goal. I think one cannot adopt any step for Dharam Khand or reach Gian Khand without the saram (efforts) and Grace (Karam Khand) of God. Further, if these five steps are to be put into sequence, believing them one after the other, in that case Saram Khand, making an effort by the devotee, should be the first. It is only after one decides to move on the path of God that one will take the step of practicing Dharam, the righteous deeds. It appears that all these steps work jointly to demolish the wall of ignorance, of course, with different intensity at different times with different individuals.

Guru Nanak in this stanza draws a wonderful picture of our earth, established by the Creator amidst the nights, seasons, air, water, fire and nether world whose beauty and comforts reminds us of His existence. All are performing under a maryada (code of conduct) and amidst earth is designated as Temple of Dharma to practice righteousness (This view is in contradiction of the Semitic view that Adam and Eve were exiled from the Heaven and sent to the earth to serve the punishment awarded to them for disobeying dictate of God). Guru Nanak regards the world not as a place of suffering, but as a meaningful creation of God wherein noble, truthful, and selfless actions can bring a person closer to realizing Him. This world according to Sikhism, is “the abode of God”.Dharam Saala’ ‘Inn’ - a place where people are on the move stay for some time and then leave; these travelers have no sense of belonging towards the ‘Dharam Saala. Ironically, he does not know from where he came and where will be go back but during this short transit period, the ego and pride leads him to believe that he is going to stay here forever and as such commits excesses, whereas God has assigned the earth for the humans to live a virtuous life.

In order to stage the world show, He has created numerous creatures with different habits and different names. The nights, seasons, air, water, fire provides them the needed environment to perform their responsibilities and practice righteousness. He says their names and colors are countless. Guru Nanak has used the word color for forms and shapes to convey the fact that no matter in which form and shape the different species are, in essence all form of lives are the same. They are told they will be judged by their deeds to pre-qualify upliftment for further stages. Since due to karama, the issue of noble and evil comes up, it is said they will be judged not by a biased but by the Truth Himself in His truthful court and, ‘EQY scy hI sic inbVY cuix viK kFy jjmwilAw ]Qwau n pwiein kUiVAwr - there, only the Truth is judged true; the sinners are picked out and separated no one can escape The false find no place there. Guru Nanak in this stanza clarifies the meaning of, “pMcy sohih dir rwjwnu” ] - the court of ‘rajan’ which we read in stanza 16 and says ‘sacha aap sacha darbar tithe sohen panch parvan” so this is the sphere of pure who are selected as true and not of kings. The blessed are marked and they are identified by expression of glow on their faces.” - Guru Granth ang.1096.14. One can raise a question, If they have these signs of acceptance and are already approved and selected as ‘panch’ then what are they doing in Dharm khand, they should be in sach khand. We will answer this in next pauries. Guru Nanak in next line says upon presentation of files of their deeds, here false and true (ripe and unripe) shall be differentiated by Justice Ministry.All this may seem like fiction but once we get in, we will realize it in Gian khand.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=28344

It is most heartening in spite of the very fact we know that we are not going to live on this earth forever, the consciousness of the wicked, faithless cynics wanders around in search of transitory wealth, unstable and distracted (The world is a transitory place of mortality - know this for certain in your mind - Guru Granth ang.721.5). We consider it as our permanent home and concentrate more on materialistic values and forget that what will go along with us are our deeds, nurturing of love and chanting of His Name only. And not the materialistic values which are like the shade of a tree. The devotees realizes all the worldly possessions are as good as huge pile of dry grass catching fire or as the transitory shadow casted by moving cloud. The summary of this stanza is that the devotees while chanting His Name shall understand that they have come on this earth to perform particular functions. Such a devotee would be called Dharma Khandi who taken the principle of law into his life while chanting His glorious virtues. The main purpose of these spheres is to shed light on the existence of God and His creation. (34)
Best regards
Mohinder Singh Sahni

Sahni Ji
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=28344

Gurfatheh and thank you for sharing your interpretation of the Five Khands.

Most of what you have written is in line with my own thoughts and understanding. However, there are a few differences in our analysis, but these are expected on a topic as vast as this. I remember once listening to a video recording of Maskeen Ji wherein he mentioned a scholar giving a very erudite, weighty and interesting performance on the Five Realms. When asked by Maskin ji, who was very impressed by the lecture, whether the scholar was quoting from experience, the learned man quite candidly and spontaneously replied no and that his talk was a purely based on an academic research.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=28344

Best wishes and chardhi Kala

Rajinder Singh ‘Arshi’

Arshi Ji

I would love to receive your input to enhance our knowledge and let us not close it by 'agree to disagree' statement before I submit my second part.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=28344
Best regards
Mohinder Singh Sahni

Sahni Ji

Gurfateh

I was not being intentionally dismissive or evasive in response to your learned contribution. I did not comment in detail for the following reasons:

(1) Your post did not directly allude to the contents of my article – it appeared to be a ‘stand alone’ contribution
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=28344

Another gentleman does something similar, i.e. cuts and pastes his article on the same topic without any reference to, or comment upon, the current article – I generally tend not analyse such posts. However in your case you have shown far greater interest and humility and requested further comment and I would most certainly oblige.

(2) I am undertaking 6/7 weeks travelling schedule in a week’s time and did not wish to be locked into a prolonged debate or discussion. Whenever I engage in any exchange of ideas I aim to learn myself and at the same time enhance my own spiritual awareness.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=28344

I agree with most part of your contribution and there are only one or two areas where I am unsure as to what you are exactly trying to say. I will come back on these soon. Meanwhile take care and God Bless.

Best wishes and chardhi Kala

Rajinder Singh ‘Arshi’

Mohinder Sahni ji

A unique insight is given by your comment: Most of the authors consider these steps of Spiritual stages to be achieved in sequence one after the other. However, I have observed them to be with different approaches concurrently guiding the devotees to the goal. I think one cannot adopt any step for Dharam Khand or reach Gian Khand without the saram (efforts) and Grace (Karam Khand) of God. Further, if these five steps are to be put into sequence, believing them one after the other, in that case Saram Khand, making an effort by the devotee, should be the first. It is only after one decides to move on the path of God that one will take the step of practicing Dharam, the righteous deeds. It appears that all these steps work jointly to demolish the wall of ignorance, of course, with different intensity at different times with different individuals.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=28344

You are speaking from your own experience and connecting your experience of observing and guiding others. I believe you are saying that you suspect that spiritual evolution may not be linear in every case as individuals come to grips with moving beyond the gunas, and progressing in various khands or realms.

It is hard to put your concept into words. Would you expand on this part of your earlier post.

This particular comment also seems to match up with arshi ji's description of Gyani Maskeen question about "personal experience," and that the lecturer in the scenario seemed to dismiss Gyani Maskeen's question. You however are comfortable with it. Personal experience seems also to have had great value for you because it inspired you to think and write deeply on this subject.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=28344

arshi ji will be unable to interact in this thread for a few weeks. Therefore, I hope you do not mind my questions and comments. Thank you.

Narayanjot Kaur Ji

Dhruv and Prahlad could find God without attempting any religious instruction, baani or guru. They were blessed with Divine Knowledge by birth from their guardian and from the age of five in their firm belief for the very existence of God and with that determination they went on chanting His Name single minded and merged in Him. In addition gurbani tells us, 'ghal na mileo save na mileo, mileo aaye achinta'.It is all His Grace and unfortunately there is no formula for grace, otherwise if american could send space shutle to moon, they could also have sent similar mission to different khand and had come back and said hey, just pay and drive in . It is not something physical but state of mind. Infinite love and devotion with total surrender to Him - hukam rajaayee chalna. can lead us for merger.

Mohinder Singh Sahni
Kuwait

Dharm Khand – Realm of Dharma (Spiritual Law)

Normally, we translate Gian into knowledge. But in the spiritual world, Gian is much higher than the knowledge. The academic knowledge which does not lead one to salvation but further entangle him in Maya is not Gian but is just information. Further that scholar who is full of greed, arrogant pride and egotism, is known to be a fool and not educated and is always confused within the perimeter of words. Thus there are two types of Gian. One is academic and the other is self realized or I would say who has taken personal experience or dip in it.

Generally it is the view of many authors that Guru Nanak has described five realms or stages in the Spiritual path leading to the ultimate merger of the Atma with Partmatma in the stanzas 34.37. For the proper comprehension of this view we may refer to his earlier message that “Precious stones, jewels and gems shall be treasured in your heart if you hearken One Word of the Guru -The Japji-6.” But my humble opinion is that these stanzas 34-37 contain very comprehensive view regarding the relation of Atma and Partmatma and the means for the merger of the Atma with Parmatma. At the very outset before we start it is established “Until God had not created the universe there was nobody or until there was no air there was no waves or bubbles in water.” Guru Granth ang.1427.16.

In earlier stanzas though the object of Guru Nanak was to worship God, but he had to start from where his audience was. The mythological concepts (Naad etc) and figures (Shiva, Vishnu, Brahma, Krishna etc) were all well ingrained in the mind of those who were seeking spiritual guidance from him. Though he was using the mythological name but at the same times he was conveying the message that all of them are from One and they have no independent role. This was essential for effective communication. But at the same time, use of these concept and name of the figure by Guru Nanak in explaining does not mean that those concepts and figures are true or Guru Nanak is endorsing the mythology to which they belong. Similarly Guru was using the old Indian terminology while referring to four khanis (In stanza 26) and so on. Now while coming to Gian Khand when his conscious had reached at the tenth door, he is dismissing this concept and their being avatar for worshiping in its total, by stating there are not one but millions of Brahmas, Vishnu, Inders etc. The beauty in Guru Nanak presentation is that he had the vision that in certain time scientists will authenticate about millions of Sun and Moon and other planets, thus in his state of consciousness he witnesses and added by saying millions of suns and moons along with Brahma, Vishnu etc. in order to give a hint for the accuracy of His vision.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=28344

The function of Gian khand is to make us aware that, “ibnu bUJy krm kmwvxy jnmu pdwrQu Koie ] - to carry out such deeds (hollow rituals) without understanding and following it as a tradition is to lose the treasure of this human life. i.e. Empty rituals are for empty mind – Guruji tried to fill our mind with Gian” - Guru Granth ang.33.2 and that millions of people had wasted their opportunity by wrong way of worship, let us not waste it. Gurbani further guides us, ‘PrIdw jn@I kMmI nwih gux qy kMmVy ivswir ] mqu srimMdw QIvhI sWeI dY drbwir ]Fareed, those deeds which do not bring merit - forget about those deeds. Otherwise, you shall be put to shame, in the Court of the Lord. Sri Guru Granth Sahib Ji. 1381.2.

Further, the heading of this stanza is Dharmkhand and it is combined with Gian Khand. This indicates any deed done without touchstone of Dharma, it turns out to be empty ritual. Thus my karma should stem from Gian. As, ‘DrmI Drmu krih gwvwvih mMgih moK duAwru ] jqI sdwvih jugiq n jwxih Cif bhih Gr bwru ] The righteous waste their righteousness, by asking for the door of salvation They call themselves celibate, and abandon their homes, but they do not know that walking in the experience of God is true brahmcharaya. Celibacy is not concerned with your body but more with your mind.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=28344

In earlier stanza Guru Sahib draws a wonderful picture of our earth, established by the Creator amidst the nights, seasons, air, water, fire and nether world. But over here he is talking many air, water, fire. What is the message he wants to pass to us?

Best regards
Mohinder Singh Sahni