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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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The Five Realms
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<blockquote data-quote="arshi" data-source="post: 116502" data-attributes="member: 9479"><p style="text-align: center"><span style="font-family: 'Arial Black'"><span style="font-size: 18px">THE FIVE REALMS</span></span></p><p></p><p style="text-align: center"><strong><em><span style="font-family: 'Verdana'">by Rajinder Singh ‘Arshi’</span></em></strong></p><p></p><p><span style="font-family: 'Verdana'">Japji Sahib is generally regarded as the master piece of Guru Nanak Dev Ji. However for a Gursikh every word (i.e. <em>shabad</em>) uttered by the Sikh Gurus is a master piece in itself. Guru Nanak was <em>‘sarab kalaa smapooran’</em>, that is, he was adept in every art and science of the spiritual world. In <strong><em>pauris 34-37</em></strong> he dwells on the five realms (or levels) of spiritual existence <em>(aatmik avastha).</em></span></p><p> </p><p><span style="font-family: 'Verdana'">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 <em>jeeva</em>. Those who are lucky may find the real purpose of their human form. With the guidance of <em>Satguru</em> (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 <em>tammo gunn</em> (</span><span style="font-family: 'Arial'">the lowest strata of spiritual existence) </span><span style="font-family: 'Verdana'">he will progress to <em>rajjo gunn</em> (</span><span style="font-family: 'Arial'">the middle strata of spiritual existence)</span><span style="font-family: 'Verdana'"> and then gradually to <em>satto gunn (</em></span><span style="font-family: 'Arial'">the higher level of spiritual existence)</span><span style="font-family: 'Verdana'">. The final goal, of course, is the <em>Param</em> <em>Pad</em> or <em>Chautha pad </em></span><span style="font-family: 'Arial'">(the highest status of spiritual being – <strong>the Supreme State</strong>).</span></p><p> </p><p><span style="font-family: 'Verdana'">In <strong><em>pauris</em> 34-37</strong> 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 <em>Sach Khand</em> (t</span><span style="font-family: 'Arial'">he realm of </span><span style="font-family: 'Verdana'">Truth) i.e. merging with the Supreme Soul thus attaining the highest spiritual accolade <em>(Param Pad).</em> These <em>khands</em> deal with the travel of the soul, spiritual consciousness, not of the body.</span></p><p> </p><p><span style="font-family: 'Verdana'">In the Lord’s Court <em>jeevas</em> are judged by their actions – <em>karmi karmi hoe vichhaar</em>.Those who receive His Grace reach His Abode <em>(Sach Khand). </em>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. <em>kaam</em> (lust) <em>krodh</em> (anger, rage), <em>lobh</em> (greed) <em>moh</em> (attachment) <em>ahankar</em> (ego). </span><span style="font-family: 'Verdana'">C</span><span style="font-family: 'Verdana'">lean 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 <strong><em>(<span style="color: black">jaal moh <u>gh</u>as mas kar ma</span></em></strong></span><strong><em><span style="color: black"><span style="font-family: 'Tahoma'">ṯ</span></span></em></strong><strong><em><span style="color: black"><span style="font-family: 'Verdana'"> kaaga</span></span></em></strong><strong><em><span style="color: black"><span style="font-family: 'Tahoma'">ḏ</span></span></em></strong><strong><em><span style="color: black"><span style="font-family: 'Verdana'"> kar saar – Guru Nanak Sri Guru Granth Sahib Ji 16).</span></span></em></strong></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">He realises that the emotional attachment to family and friends is futile as none of them will go along with him in the end - </span></span><strong><em><u><span style="font-family: 'Verdana'">d</span></u></em></strong><strong><em><span style="font-family: 'Verdana'">ey<u>kh</u> kutamb mohi lo<u>bh</u>aa<u>n</u>aa chal<u>d</u>iaa naal na jaaee (M: 3 – GGS 32).</span></em></strong><span style="font-family: 'Verdana'">A pure mind<span style="color: black"> free of emotional attachments elevates the soul towards higher spiritual plains of bliss. The soul of such a person has successfully traveled to the <em>Gian Khand</em> (The Realm of Knowledge). </span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">Once the <em>jeeva</em> 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 <em>maya</em> towards disciplines required for <em>sehaj avastha</em>. The mind must be remoulded to conform to the experiences of the spiritual world. Once the person is in <em>Gian Khand</em>, 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 </span></span><span style="font-family: 'Verdana'">grace and unparalleled beauty. In the <em>saram khand</em> the jeeva begins to think like <em>devta</em>s </span><span style="font-family: 'Tahoma'">(deities)</span><span style="font-family: 'Verdana'">. </span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">The Lord’s continual Grace renders the <em>jeeva </em>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.</span></span></p><p> </p><p><strong><span style="color: black"><span style="font-family: 'Verdana'">Let us briefly consider each <em>khand:</em></span></span></strong></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Arial Black'">Dharam Khand</span><span style="font-family: 'Arial Black'">- </span><span style="font-family: 'Arial Black'">Realm of Dharma (spiritual law)</span></span></p><p> </p><p><span style="font-family: 'Verdana'">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 <em>Dharma</em>. He placed the various species of beings whose names are countless. The <em>jeeva</em> has to perform its action on this <em>khand</em> 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. <strong>This Nanak says is the <em>Dharam Khand</em>, where all are judged by their righteous living<em>. </em></strong></span><strong><em><span style="font-family: 'Arial'">Dharam Khand</span></em></strong><strong><span style="font-family: 'Arial'"> signifies the philosophy of right thoughts and actions.</span></strong></p><p> </p><p><span style="font-family: 'Verdana'">This is also the <em>khand</em> where our soul goes to after death unless the individual has already elevated himself to the status of a <em>braham giani –</em> 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 <em>jammdoots </em>- controls the whole <em>Dharam Khand</em>. The length of one’s stay in <em>Dharam Khand</em> 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 – <em>Gian Khand</em>. 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 <em>Sach Khand</em>.</span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Arial Black'">Gian Khand </span><span style="font-family: 'Arial Black'">- Realm of wisdom (knowledge)</span></span></p><p> </p><p><strong><span style="font-family: 'Tahoma'">In the </span><em><span style="font-family: 'Verdana'">Gian Khand</span></em><span style="font-family: 'Tahoma'">, spiritual wisdom reigns supreme.</span></strong></p><p> </p><p><span style="font-family: 'Verdana'">In this <em>Khand</em> 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 <em>karam bhoomis</em> (arenas of action) where a person can perform good and bad deeds (this means the <em>jeeva</em> 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.</span></p><p> </p><p><span style="font-family: 'Verdana'">Whilst many <em>devas</em> (knowledgeable and spiritually evolved souls) reside in this realm, surprisingly there are also many false gods <em>(daanavs). </em><strong>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.</strong> However, guidance and help is available from many agents of God who come down to assist, i.e. in this <em>khand </em>there are both disciples and gurus with divine knowledge. There are numerous gems and oceans as there are kings and emperors. Numerous <em>banis</em> (languages, means of communication) and modes of meditation and disciples who follow these exist in <em>Gian Khand</em>.</span></p><p> </p><p><strong><span style="font-family: 'Verdana'">Spiritual knowledge is predominant in the <em>Gian Khand</em>. However, there is also an opportunity for its residents to experience the vibrations of <em>naad</em> (celestial music) and wondrous and miraculous (extraordinary) acts of spirituality <em>(tamaasha, kautak)</em> and sights of bliss <em>(anand). Gian khand</em> offers the opportunity for the souls to develop their spiritual consciousness and awareness.</span></strong></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Arial Black'">Saram Khand - R</span><span style="font-family: 'Arial Black'">ealm of beauty, humility</span></span></p><p> </p><p><span style="font-family: 'Verdana'">In the realm of humility, there is grace and unparalleled beauty <strong><em>(saram <u>kh</u>and kee ba<u>n</u>ee roop)</em>.</strong> Here the term <em>‘bani’</em> means structure or creation, i.e. the <em>Saram Khand</em> 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 <em>manush’s (jeeva’s)</em> quintessence soul and mind are shaped and developed to a level of perfection equal to those of <em>devtas</em> (deities) and <em>siddhas.</em> This stage is essential before devotes can enter <em>Karam Khand</em>.</span></p><p> </p><p><span style="font-family: 'Arial Black'"><span style="font-size: 12px">Karam Khand (Realm of Lord’s Piety/Grace – mehar, bakshish)</span></span></p><p> </p><p><span style="font-family: 'Verdana'">This is the realm where the <em>manush</em> receives God’s approval. The <strong><em>jeeva’s </em></strong>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 <em>‘joar’</em></span></p><p> </p><p><span style="font-family: 'Verdana'">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.</span></p><p> </p><p><span style="font-family: 'Arial Black'"><span style="font-size: 12px">Sach Khand (Realm of Truth)</span></span></p><p> </p><p><span style="font-family: 'Verdana'">The Formless Lord resides in <em>Sach Khand</em> (Realm of Truth). He creates and then watches over His creation with love and compassion. </span><span style="font-family: 'Verdana'">The soul is completely absorbed in the Universal Soul. With His Grace the <em>jeeva</em> can see across the door to where only the Lord is seen – nothing else. The <em>jeeva’s</em> </span><span style="font-family: 'Verdana'">spiritual consciousness <em>(</em></span><em><span style="font-family: 'Verdana'">surat</span></em><em><span style="font-family: 'Verdana'">, dhyan)</span></em><span style="font-family: 'Verdana'"> is constantly engaged in Lord’s praise. With God’s Grace he is able to see numerous </span><span style="font-family: 'Verdana'">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. </span></p><p> </p><p><strong><em><span style="font-family: 'Verdana'">Sach Khand</span></em></strong><strong><span style="font-family: 'Verdana'"> 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.</span></strong></p><p> </p><p> </p><p><strong><span style="font-family: 'Verdana'"><span style="font-size: 12px">SUMMARY</span></span></strong></p><p> </p><p><span style="font-family: 'Arial Black'">Dharam Khand: </span><span style="font-family: 'Arial'">Realm of </span><span style="font-family: 'Arial Black'">Dharma</span><span style="font-family: 'Arial'"> (spiritual law)</span><span style="font-family: 'Arial'">.</span></p><p><span style="font-family: 'Arial Black'">Gian Khand: </span><span style="font-family: 'Arial'">Realm of </span><span style="font-family: 'Arial Black'">wisdom</span><span style="font-family: 'Arial'"> (knowledge)</span></p><p><span style="font-family: 'Arial Black'">Saram Khand: </span><span style="font-family: 'Arial'">Realm of </span><span style="font-family: 'Arial Black'">humility and beauty</span></p><p><span style="font-family: 'Arial Black'">Karam Khand: </span><span style="font-family: 'Arial'">Realm of </span><span style="font-family: 'Arial Black'">Grace <em>(mehar)</em></span></p><p><span style="font-family: 'Arial Black'">Sach Khand: </span><span style="font-family: 'Arial'">Realm of </span><span style="font-family: 'Arial Black'">Truth</span></p><p> </p><p> </p><p><strong><u><span style="font-family: 'Verdana'">Author's notes:</span></u></strong></p><p> </p><p><span style="font-family: 'Verdana'">1. </span><span style="font-family: 'Verdana'">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. </span></p><p> </p><p><span style="font-family: 'Verdana'"><strong>2</strong>. </span><span style="font-family: 'Verdana'">For simplicity, throughout this article, I have referred to the masculine gender but, wherever appropriate, this should be read as including the female gender.</span></p><p> </p><p><span style="font-family: 'Verdana'">3. </span><span style="font-family: 'Verdana'">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.</span></p><p> </p><p> </p><p><strong><span style="font-family: 'Arial'"><span style="font-size: 9px">Copyright: ISBN 0 948522 02X</span></span></strong></p><p><strong><span style="font-family: 'Arial'"><span style="font-size: 9px">Rajinder Singh ’Arshi’</span></span></strong></p></blockquote><p></p>
[QUOTE="arshi, post: 116502, member: 9479"] [CENTER][FONT=Arial Black][SIZE=5]THE FIVE REALMS[/SIZE][/FONT][/CENTER] [CENTER][B][I][FONT=Verdana]by Rajinder Singh ‘Arshi’[/FONT][/I][/B][/CENTER] [FONT=Verdana]Japji Sahib is generally regarded as the master piece of Guru Nanak Dev Ji. However for a Gursikh every word (i.e. [I]shabad[/I]) uttered by the Sikh Gurus is a master piece in itself. Guru Nanak was [I]‘sarab kalaa smapooran’[/I], that is, he was adept in every art and science of the spiritual world. In [B][I]pauris 34-37[/I][/B] he dwells on the five realms (or levels) of spiritual existence [I](aatmik avastha).[/I][/FONT] [FONT=Verdana]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 [I]jeeva[/I]. Those who are lucky may find the real purpose of their human form. With the guidance of [I]Satguru[/I] (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 [I]tammo gunn[/I] ([/FONT][FONT=Arial]the lowest strata of spiritual existence) [/FONT][FONT=Verdana]he will progress to [I]rajjo gunn[/I] ([/FONT][FONT=Arial]the middle strata of spiritual existence)[/FONT][FONT=Verdana] and then gradually to [I]satto gunn ([/I][/FONT][FONT=Arial]the higher level of spiritual existence)[/FONT][FONT=Verdana]. The final goal, of course, is the [I]Param[/I] [I]Pad[/I] or [I]Chautha pad [/I][/FONT][FONT=Arial](the highest status of spiritual being – [B]the Supreme State[/B]).[/FONT] [FONT=Verdana]In [B][I]pauris[/I] 34-37[/B] 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 [I]Sach Khand[/I] (t[/FONT][FONT=Arial]he realm of [/FONT][FONT=Verdana]Truth) i.e. merging with the Supreme Soul thus attaining the highest spiritual accolade [I](Param Pad).[/I] These [I]khands[/I] deal with the travel of the soul, spiritual consciousness, not of the body.[/FONT] [FONT=Verdana]In the Lord’s Court [I]jeevas[/I] are judged by their actions – [I]karmi karmi hoe vichhaar[/I].Those who receive His Grace reach His Abode [I](Sach Khand). [/I]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. [I]kaam[/I] (lust) [I]krodh[/I] (anger, rage), [I]lobh[/I] (greed) [I]moh[/I] (attachment) [I]ahankar[/I] (ego). [/FONT][FONT=Verdana]C[/FONT][FONT=Verdana]lean 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 [B][I]([COLOR=black]jaal moh [U]gh[/U]as mas kar ma[/COLOR][/I][/B][/FONT][B][I][COLOR=black][FONT=Tahoma]ṯ[/FONT][/COLOR][/I][/B][B][I][COLOR=black][FONT=Verdana] kaaga[/FONT][/COLOR][/I][/B][B][I][COLOR=black][FONT=Tahoma]ḏ[/FONT][/COLOR][/I][/B][B][I][COLOR=black][FONT=Verdana] kar saar – Guru Nanak Sri Guru Granth Sahib Ji 16).[/FONT][/COLOR][/I][/B] [COLOR=black][FONT=Verdana]He realises that the emotional attachment to family and friends is futile as none of them will go along with him in the end - [/FONT][/COLOR][B][I][U][FONT=Verdana]d[/FONT][/U][/I][/B][B][I][FONT=Verdana]ey[U]kh[/U] kutamb mohi lo[U]bh[/U]aa[U]n[/U]aa chal[U]d[/U]iaa naal na jaaee (M: 3 – GGS 32).[/FONT][/I][/B][FONT=Verdana]A pure mind[COLOR=black] free of emotional attachments elevates the soul towards higher spiritual plains of bliss. The soul of such a person has successfully traveled to the [I]Gian Khand[/I] (The Realm of Knowledge). [/COLOR][/FONT] [COLOR=black][FONT=Verdana]Once the [I]jeeva[/I] 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 [I]maya[/I] towards disciplines required for [I]sehaj avastha[/I]. The mind must be remoulded to conform to the experiences of the spiritual world. Once the person is in [I]Gian Khand[/I], 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 [/FONT][/COLOR][FONT=Verdana]grace and unparalleled beauty. In the [I]saram khand[/I] the jeeva begins to think like [I]devta[/I]s [/FONT][FONT=Tahoma](deities)[/FONT][FONT=Verdana]. [/FONT] [COLOR=black][FONT=Verdana]The Lord’s continual Grace renders the [I]jeeva [/I]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.[/FONT][/COLOR] [B][COLOR=black][FONT=Verdana]Let us briefly consider each [I]khand:[/I][/FONT][/COLOR][/B] [SIZE=3][FONT=Arial Black]Dharam Khand[/FONT][FONT=Arial Black]- [/FONT][FONT=Arial Black]Realm of Dharma (spiritual law)[/FONT][/SIZE] [FONT=Verdana]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 [I]Dharma[/I]. He placed the various species of beings whose names are countless. The [I]jeeva[/I] has to perform its action on this [I]khand[/I] 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. [B]This Nanak says is the [I]Dharam Khand[/I], where all are judged by their righteous living[I]. [/I][/B][/FONT][B][I][FONT=Arial]Dharam Khand[/FONT][/I][/B][B][FONT=Arial] signifies the philosophy of right thoughts and actions.[/FONT][/B] [FONT=Verdana]This is also the [I]khand[/I] where our soul goes to after death unless the individual has already elevated himself to the status of a [I]braham giani –[/I] 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 [I]jammdoots [/I]- controls the whole [I]Dharam Khand[/I]. The length of one’s stay in [I]Dharam Khand[/I] 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 – [I]Gian Khand[/I]. 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 [I]Sach Khand[/I].[/FONT] [SIZE=3][FONT=Arial Black]Gian Khand [/FONT][FONT=Arial Black]- Realm of wisdom (knowledge)[/FONT][/SIZE] [B][FONT=Tahoma]In the [/FONT][I][FONT=Verdana]Gian Khand[/FONT][/I][FONT=Tahoma], spiritual wisdom reigns supreme.[/FONT][/B] [FONT=Verdana]In this [I]Khand[/I] 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 [I]karam bhoomis[/I] (arenas of action) where a person can perform good and bad deeds (this means the [I]jeeva[/I] 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.[/FONT] [FONT=Verdana]Whilst many [I]devas[/I] (knowledgeable and spiritually evolved souls) reside in this realm, surprisingly there are also many false gods [I](daanavs). [/I][B]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.[/B] However, guidance and help is available from many agents of God who come down to assist, i.e. in this [I]khand [/I]there are both disciples and gurus with divine knowledge. There are numerous gems and oceans as there are kings and emperors. Numerous [I]banis[/I] (languages, means of communication) and modes of meditation and disciples who follow these exist in [I]Gian Khand[/I].[/FONT] [B][FONT=Verdana]Spiritual knowledge is predominant in the [I]Gian Khand[/I]. However, there is also an opportunity for its residents to experience the vibrations of [I]naad[/I] (celestial music) and wondrous and miraculous (extraordinary) acts of spirituality [I](tamaasha, kautak)[/I] and sights of bliss [I](anand). Gian khand[/I] offers the opportunity for the souls to develop their spiritual consciousness and awareness.[/FONT][/B] [SIZE=3][FONT=Arial Black]Saram Khand - R[/FONT][FONT=Arial Black]ealm of beauty, humility[/FONT][/SIZE] [FONT=Verdana]In the realm of humility, there is grace and unparalleled beauty [B][I](saram [U]kh[/U]and kee ba[U]n[/U]ee roop)[/I].[/B] Here the term [I]‘bani’[/I] means structure or creation, i.e. the [I]Saram Khand[/I] 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 [I]manush’s (jeeva’s)[/I] quintessence soul and mind are shaped and developed to a level of perfection equal to those of [I]devtas[/I] (deities) and [I]siddhas.[/I] This stage is essential before devotes can enter [I]Karam Khand[/I].[/FONT] [FONT=Arial Black][SIZE=3]Karam Khand (Realm of Lord’s Piety/Grace – mehar, bakshish)[/SIZE][/FONT] [FONT=Verdana]This is the realm where the [I]manush[/I] receives God’s approval. The [B][I]jeeva’s [/I][/B]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 [I]‘joar’[/I][/FONT] [FONT=Verdana]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.[/FONT] [FONT=Arial Black][SIZE=3]Sach Khand (Realm of Truth)[/SIZE][/FONT] [FONT=Verdana]The Formless Lord resides in [I]Sach Khand[/I] (Realm of Truth). He creates and then watches over His creation with love and compassion. [/FONT][FONT=Verdana]The soul is completely absorbed in the Universal Soul. With His Grace the [I]jeeva[/I] can see across the door to where only the Lord is seen – nothing else. The [I]jeeva’s[/I] [/FONT][FONT=Verdana]spiritual consciousness [I]([/I][/FONT][I][FONT=Verdana]surat[/FONT][/I][I][FONT=Verdana], dhyan)[/FONT][/I][FONT=Verdana] is constantly engaged in Lord’s praise. With God’s Grace he is able to see numerous [/FONT][FONT=Verdana]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. [/FONT] [B][I][FONT=Verdana]Sach Khand[/FONT][/I][/B][B][FONT=Verdana] 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.[/FONT][/B] [B][FONT=Verdana][SIZE=3]SUMMARY[/SIZE][/FONT][/B] [FONT=Arial Black]Dharam Khand: [/FONT][FONT=Arial]Realm of [/FONT][FONT=Arial Black]Dharma[/FONT][FONT=Arial] (spiritual law)[/FONT][FONT=Arial].[/FONT] [FONT=Arial Black]Gian Khand: [/FONT][FONT=Arial]Realm of [/FONT][FONT=Arial Black]wisdom[/FONT][FONT=Arial] (knowledge)[/FONT] [FONT=Arial Black]Saram Khand: [/FONT][FONT=Arial]Realm of [/FONT][FONT=Arial Black]humility and beauty[/FONT] [FONT=Arial Black]Karam Khand: [/FONT][FONT=Arial]Realm of [/FONT][FONT=Arial Black]Grace [I](mehar)[/I][/FONT] [FONT=Arial Black]Sach Khand: [/FONT][FONT=Arial]Realm of [/FONT][FONT=Arial Black]Truth[/FONT] [B][U][FONT=Verdana]Author's notes:[/FONT][/U][/B] [FONT=Verdana]1. [/FONT][FONT=Verdana]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. [/FONT] [FONT=Verdana][B]2[/B]. [/FONT][FONT=Verdana]For simplicity, throughout this article, I have referred to the masculine gender but, wherever appropriate, this should be read as including the female gender.[/FONT] [FONT=Verdana]3. [/FONT][FONT=Verdana]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.[/FONT] [B][FONT=Arial][SIZE=1]Copyright: ISBN 0 948522 02X[/SIZE][/FONT][/B] [B][FONT=Arial][SIZE=1]Rajinder Singh ’Arshi’[/SIZE][/FONT][/B] [/QUOTE]
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