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Guru Granth Sahib
Composition, Arrangement & Layout
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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<blockquote data-quote="Astroboy" data-source="post: 56677" data-attributes="member: 4990"><p><strong>FIVE KHANDS</strong> or <strong>Panj Khand</strong> literally means as follows: <strong>Panj = five</strong> and <strong>khands</strong> = <strong>regions</strong> or <strong>realms</strong>. These signify in the <a href="http://www.sikhiwiki.org/index.php/Sikh" target="_blank"><u><span style="color: #0000ff">Sikh</span></u></a> tradition the five stages of spiritual progress leading man to the Ultimate Truth. The supporting text is a fragment from <a href="http://www.sikhiwiki.org/index.php/Guru_Nanak" target="_blank"><u><span style="color: #0000ff">Guru Nanak</span></u></a>’s <a href="http://www.sikhiwiki.org/index.php/Japji_Sahib" target="_blank"><u><span style="color: #0000ff">Japji Sahib</span></u></a>, <a href="http://www.sikhiwiki.org/index.php/Pauri" target="_blank"><u><span style="color: #0000ff">Pauris</span></u></a> (Stanzas) 35 to 37 inclusive. </p><p>The Five Realms described in the <a href="http://www.sikhiwiki.org/index.php/Bani" target="_blank"><u><span style="color: #0000ff">Bani</span></u></a> are: </p><ul> <li data-xf-list-type="ul">1. <strong><a href="http://www.sikhiwiki.org/index.php/Dharam_Khand" target="_blank"><u><span style="color: #0000ff">Dharam Khand</span></u></a></strong>: the realm of righteous action (<a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=7&L=14&id=336" target="_blank"><u><span style="color: #0000ff">pauri 35</span></u></a>),</li> </ul> <ul> <li data-xf-list-type="ul">2. <strong><a href="http://www.sikhiwiki.org/index.php/Gian_Khand" target="_blank"><u><span style="color: #0000ff">Gian Khand</span></u></a></strong>: the realm of knowledge (<a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=7&L=19&id=346" target="_blank"><u><span style="color: #0000ff">pauri 36</span></u></a>),</li> </ul> <ul> <li data-xf-list-type="ul">3. <strong><a href="http://www.sikhiwiki.org/index.php/Saram_Khand" target="_blank"><u><span style="color: #0000ff">Saram Khand</span></u></a></strong>: the realm of spiritual endeavour (<a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=8&L=3&id=354" target="_blank"><u><span style="color: #0000ff">pauri 36</span></u></a>),</li> </ul> <ul> <li data-xf-list-type="ul">4. <strong><a href="http://www.sikhiwiki.org/index.php/Karam_Khand" target="_blank"><u><span style="color: #0000ff">Karam Khand</span></u></a></strong>: the realm of grace, (<a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=8&L=3&id=354" target="_blank"><u><span style="color: #0000ff">pauri 37</span></u></a>) and</li> </ul> <ul> <li data-xf-list-type="ul">5. <strong><a href="http://www.sikhiwiki.org/index.php/Sach_Khand" target="_blank"><u><span style="color: #0000ff">Sach Khand</span></u></a></strong>: the realm of Truth (<a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=8&L=3&id=354" target="_blank"><u><span style="color: #0000ff">pauri 37</span></u></a>).</li> </ul><p>The concept of the spiritual journey running into several stages is found in other religious traditions as well. The number of stages and the nomenclature may vary, but the broad features of the journey remain the same. The seven muqamat of the Sufis, the eight angas of Patanjal <a href="http://www.sikhiwiki.org/index.php/Yoga" target="_blank"><u><span style="color: #0000ff">yoga</span></u></a>, the five kosas of Vedanta and dash bhumis of Buddhism run on parallel lines though they are embedded each in a different cultural milieu. </p><p> </p><p>The Panj Khands in the <a href="http://www.sikhiwiki.org/index.php/Japji_Sahib" target="_blank"><u><span style="color: #0000ff">Japji Sahib</span></u></a> delineate the different stages of spiritual ascent tracing the evolution of human consciousness on different planes involving man’s thought, emotions and action. Though <a href="http://www.sikhiwiki.org/index.php/Guru_Nanak" target="_blank"><u><span style="color: #0000ff">Guru Nanak</span></u></a> does not explicitly deal with these transformations and only touches upon the core characteristics of each stage (khand), yet the emphasis on one aspect does not exclude the others. In each stage, the status or position of the individual is set forth in a social setting. The seeker is not conceived of as a recluse or ascetic: social obligations and moral qualities form an essential core of the spiritual path. The empirical mind is first emancipated from the grip of desire and purified by a rigorous moral discipline. When it learns to stand still, it is brought to the Divine Portal which it can enter only with the divine grace. There it finds itself face to face with the Truth Eternal, i.e. God. </p><p> </p><p>The delineation of the <strong>Panj Khands</strong> is preceded by two introductory remarks in the two preceding stanzas. First, there is the term pavarian, i.e. rungs of a ladder, denoting stages of the mystical ascent. <a href="http://www.sikhiwiki.org/index.php/Guru_Nanak" target="_blank"><u><span style="color: #0000ff">Guru Nanak</span></u></a> relates this ascent to the constant remembrance of God's Name. Then occurs another insight which implies that all the endeavours that the spiritual aspirant makes and all the means that he employs during these endeavours have their ultimate source in divine grace without which he may not even feel the initial impulse towards spiritual life. </p><p> </p><p>The first stage is the <strong>dharam khand</strong>. “The earth exists for dharma to be practised.” The word dharam has been employed in the sense of duty. Duty is usually performed either out of a sense of social responsibility or through moral awareness. <a href="http://www.sikhiwiki.org/index.php/Guru_Nanak" target="_blank"><u><span style="color: #0000ff">Guru Nanak</span></u></a> links this sense of duty to man’s consciousness of divine justice. This is the stage in which a sense of inquisitiveness is aroused in the mind of the devotee who is now no longer a casual onlooker of the world around but can perceive the divine purpose behind the creation of this planet of ours, the earth, which is set in the cosmic cradle of time and space and is sustained by the vital elements. Man has been placed in this world to respond to the Creator’s purpose. In His court, he will be judged according to his moral response. </p><p> </p><p>The next is <strong>gian khand</strong>. “In the realm of knowledge, knowledge is ignited, i.e. illumination dawns.” The seeker here becomes aware of the universe and the mystery of existence. Through the creation, he gains knowledge of the Creator from whom it emanates. Knowledge here is not merely intellectual or sensual; it is intuitive awareness, a spiritual consciousness which expands the vision of the seeker. His sense of wonder is born not merely of his awareness of the many forms of life or the ordered movement of numerous celestial spheres, but of his perception of God who is the sole force behind all. In front of this limitless variety of cosmic life, he feels humble. This simultaneous experience of expansion of vision and of the sense of humility leads to vismaya or vismad (wonder). </p><p><strong>Saram Khand</strong> is the sphere of spiritual endeavour. Here man strives against the last remnants of his ego which still afflict him in spite of his experiencing strong emotions of humility in the <strong>gian khand</strong>. If the sense of awe and wonder is not accompanied or followed by discipline, the experience might become a mere emotion, something remembered with nostalgia but having no permanent worth. To become worthy of receiving the divine grace, one must chisel one’s surati (consciousness) which is a unifying thread for all human faculties. This chiselling of intellect and wisdom would erase even the subtlest layers of ego from one’s mind. </p><p> </p><p><strong>Karam Khand</strong> (the realm of grace) is the sphere where reigns the Divine grace. The process of liberation with grace initiated is now brought to completion. All sense of dualism ends. The devotee is one with the Lord and with those who have attained this state of bliss. One reaches here only after achieving a heroic victory over the evils. Yet he is not a passive devotee, but a man of awakened courage and great deeds. </p><p> </p><p>The final stage of spiritual ascent, i.e. <strong>sach khand</strong> (the realm of the Truth), defies description. “Hard as steel is the story of this state to narrate.” Described as the abode of the <a href="http://www.sikhiwiki.org/index.php/Nirankar" target="_blank"><u><span style="color: #0000ff">Nirankar</span></u></a>, the Formless One, sach khand is not a geographical spot, but the final state of the evolution of human consciousness. One can only experience it, but not describe it, for here words cease to have any meaning and no analogies can help in describing the Unique. Here in the Divine Court, the perfect ones rejoice in His presence. It is from here that His Will (<a href="http://www.sikhiwiki.org/index.php/Hukam" target="_blank"><u><span style="color: #0000ff">hukam</span></u></a>) goes out to the universe, and the liberated, grace-filled souls perform it joyously and effortlessly. The devotee becomes one with Him and realizes Him as a unifying force working through all objects of His creation. This way he attains to the non-spatial sach khand and to the Dweller therein, the Nirankar, who is nowhere outside his own heart.</p><p> </p><p>The following extracts are sourced from Sikhnet Discussion Forums:</p><p> </p><p>As much as has been discovered about the universe, still more eludes our science. It has been shown that the universe is not comprised of visible matter alone. The existence of dark matter, invisible to the eye, has been known to exist in the universe since the early thirties. Not only has its existence been proven, but it has also been shown that 90% of the universe is in fact comprised of dark matter. Since dark matter is not visible, its existence is measured by its gravitational effect upon other celestial bodies. If we measure the velocities of visible matter in a particular galaxy cluster, sufficient mass and therefore gravitational force, must exist to prevent the matter from escaping. Evidence shows that in fact, there exists more mass than is explicable by the visible matter alone. It is thus inferred that invisible or dark matter must exist in the galaxy and therefore in the universe, to account for this anomaly. As we learn more about dark matter, the further are the established scientific theories thrown into question.</p><p> </p><p>But how does this all tie in with a general religious philosophy or with Sikh philosophy in particular? We know that the World created by God, constitutes a transitory phase of our existence.[1] We enter the World as a soul bearing the human form for an allotted time. In this physical existence, as humans we occupy space and time and thus by definition, we are subject to the theory of relativity. However, the paradox exists as to whether the soul is in fact a form of energy and therefore comprised of matter and if so, whether God can be conceived to exist also in this state. Also, is time, whether absolute or not, also applicable in the Kingdom of God? If not, then how does relativity impact our notion of God and the Cosmic regions? If the convergence of space and time implies existence, according to relativity, the absence of any one of these coordinates or even both, must imply non-existence. Is dark matter or dark energy, a crucial key to the puzzle? Is the soul comprised of dark matter or dark energy that remains unseen yet has attributes that are capable of influencing visible matter? By making such an assumption, we must also therefore assume that God exists also as dark matter or dark energy and thus, he had to be created by some means at some point in time. This directly contradicts the basic Sikh teaching that God existed before time, sitting alone in the primal void that he himself had created.[2] The Sikh standpoint is in fact that God is, whatever he wishes to be, at any time. It is therefore unfeasible to describe him in terms of any single known composition.</p><p> </p><p>ਆਪੇ ਕੁਦਰਤਿ ਕਰਿ ਕਰਿ ਦੇਖੈ ਸੁੰਨਹੁ ਸੁੰਨੁ ਉਪਾਇਦਾ ॥੧॥ </p><p>aapay kudrat kar kar daykhai sunnahu sunn upaa-idaa. ||1|| </p><p>He Himself exercised His Creative Power, and He gazes upon His creation; from the Primal Void, He formed the Void. ||1||[1037:11]</p><p> </p><p>ਸੁੰਨ ਕਲਾ ਅਪਰੰਪਰਿ ਧਾਰੀ ॥ </p><p>sunn kalaa aprampar Dhaaree. </p><p>In the Primal Void, the Infinite Lord assumed His Power. [1037:10]</p><p> </p><p>ਦੀਪਕ ਤੇ ਦੀਪਕੁ ਪਰਗਾਸਿਆ ਤ੍ਰਿਭਵਣ ਜੋਤਿ ਦਿਖਾਈ ॥੭॥ </p><p>deepak tay deepak pargaasi-aa taribhavan jot dikhaa-ee. ||7|| </p><p>From the lamp of God, the lamp within is lit; the Divine Light illuminates the three worlds. ||7|| [907:7]</p><p> </p><p>ਸਹਸ ਅਠਾਰਹ ਕਹਨਿ ਕਤੇਬਾ ਅਸੁਲੂ ਇਕੁ ਧਾਤੁ ॥ </p><p>sehas athaarah kahan kataybaa asuloo ik Dhaat. </p><p>The scriptures say that there are 18,000 worlds, but in reality, there is only One Universe. [5:3]</p><p> </p><p>ਖੰਡ ਬ੍ਰਹਮੰਡ ਪਾਤਾਲ ਅਰੰਭੇ ਗੁਪਤਹੁ ਪਰਗਟੀ ਆਇਦਾ ॥੧੫॥ </p><p>khand barahmand paataal arambhay guptahu pargatee aa-idaa. ||15|| </p><p>He formed the planets, solar systems and nether regions, and brought what was hidden to manifestation. ||15|| [1036;8]</p><p> </p><p>The mystery of the black hole ranks amongst the greatest unknowns, known to man. Perhaps it is this mystery that holds the clue. Satguru Nanak Sahib Ji, described God to exist in the realm of Shunya or in a state of nothingness.[3] The physical description of such a place is a vacuum bereft of all matter. Is the phenomenon of the black hole a passage to this realm? Satguru Ji also described the journey that the soul takes on its ascension, as a formidable, lonely passage doomed by darkness lit only by the lamp of previous Naam.[4] Does this in fact allude to a black hole in which light or matter ceases to exist, according to relativity? Also, is the act of meditation a preparation to empty the mind in readiness for this journey for the fortunate few? [5] Is the passage to the center of the black hole and beyond, the revelation of a new, unknown dimension? Is it there that lies the Kingdom of God? [6] Does the journey to the center of a black hole lead to the Dhasam Dwar through which lies this Celestial Kingdom?</p><p>Since historical records began, the evidence shows that we have continued to be fascinated by the mystery of the universe. It is believed that other galaxies exist that support life. However, despite the continual visitations of alien craft to the planet, actual contact with alien life forms continues to elude us. No doubt, such contact could provide valuable clues to the make up of the universe if it were ever to be made. Sikh philosophy knows these alien craft to be tasked by God to take away souls after death. Given the extraordinary flight capabilities of these vehicles, which wantonly defy the established laws of motion; could they be conceived as delivering souls through the space-time continuum into a new universe or dimension? Why is it that God did not grant man the ability to reach the nether regions when Satguru Nanak Sahib clearly referred to their existence? [7,8] Is the universe in which we exist, just a fractional part of a much larger system, just as at the molecular level, electrons revolve around atoms as the planets revolve around the Sun? Is our universe also revolving around a much larger source of energy that could point to God? Satguru Nanak has stated that there is only one, single universe in which exists the whole of creation.[9] However, before creation, God sat alone in the primal void[10] and now his presence pervades the entire universe.[11] We must therefore assume that the primal void is not in fact a specific place, but a direct reference to God himself. It is to the “primal void” that we must ultimately return. In life, the entry point to the “primal void” is the Dhasam Dwar. By entering it, we merge with God in the final union.</p></blockquote><p></p>
[QUOTE="Astroboy, post: 56677, member: 4990"] [B]FIVE KHANDS[/B] or [B]Panj Khand[/B] literally means as follows: [B]Panj = five[/B] and [B]khands[/B] = [B]regions[/B] or [B]realms[/B]. These signify in the [URL="http://www.sikhiwiki.org/index.php/Sikh"][U][COLOR=#0000ff]Sikh[/COLOR][/U][/URL] tradition the five stages of spiritual progress leading man to the Ultimate Truth. The supporting text is a fragment from [URL="http://www.sikhiwiki.org/index.php/Guru_Nanak"][U][COLOR=#0000ff]Guru Nanak[/COLOR][/U][/URL]’s [URL="http://www.sikhiwiki.org/index.php/Japji_Sahib"][U][COLOR=#0000ff]Japji Sahib[/COLOR][/U][/URL], [URL="http://www.sikhiwiki.org/index.php/Pauri"][U][COLOR=#0000ff]Pauris[/COLOR][/U][/URL] (Stanzas) 35 to 37 inclusive. The Five Realms described in the [URL="http://www.sikhiwiki.org/index.php/Bani"][U][COLOR=#0000ff]Bani[/COLOR][/U][/URL] are: [LIST] [*]1. [B][URL="http://www.sikhiwiki.org/index.php/Dharam_Khand"][U][COLOR=#0000ff]Dharam Khand[/COLOR][/U][/URL][/B]: the realm of righteous action ([URL="http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=7&L=14&id=336"][U][COLOR=#0000ff]pauri 35[/COLOR][/U][/URL]),[/LIST][LIST] [*]2. [B][URL="http://www.sikhiwiki.org/index.php/Gian_Khand"][U][COLOR=#0000ff]Gian Khand[/COLOR][/U][/URL][/B]: the realm of knowledge ([URL="http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=7&L=19&id=346"][U][COLOR=#0000ff]pauri 36[/COLOR][/U][/URL]),[/LIST][LIST] [*]3. [B][URL="http://www.sikhiwiki.org/index.php/Saram_Khand"][U][COLOR=#0000ff]Saram Khand[/COLOR][/U][/URL][/B]: the realm of spiritual endeavour ([URL="http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=8&L=3&id=354"][U][COLOR=#0000ff]pauri 36[/COLOR][/U][/URL]),[/LIST][LIST] [*]4. [B][URL="http://www.sikhiwiki.org/index.php/Karam_Khand"][U][COLOR=#0000ff]Karam Khand[/COLOR][/U][/URL][/B]: the realm of grace, ([URL="http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=8&L=3&id=354"][U][COLOR=#0000ff]pauri 37[/COLOR][/U][/URL]) and[/LIST][LIST] [*]5. [B][URL="http://www.sikhiwiki.org/index.php/Sach_Khand"][U][COLOR=#0000ff]Sach Khand[/COLOR][/U][/URL][/B]: the realm of Truth ([URL="http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=8&L=3&id=354"][U][COLOR=#0000ff]pauri 37[/COLOR][/U][/URL]).[/LIST]The concept of the spiritual journey running into several stages is found in other religious traditions as well. The number of stages and the nomenclature may vary, but the broad features of the journey remain the same. The seven muqamat of the Sufis, the eight angas of Patanjal [URL="http://www.sikhiwiki.org/index.php/Yoga"][U][COLOR=#0000ff]yoga[/COLOR][/U][/URL], the five kosas of Vedanta and dash bhumis of Buddhism run on parallel lines though they are embedded each in a different cultural milieu. The Panj Khands in the [URL="http://www.sikhiwiki.org/index.php/Japji_Sahib"][U][COLOR=#0000ff]Japji Sahib[/COLOR][/U][/URL] delineate the different stages of spiritual ascent tracing the evolution of human consciousness on different planes involving man’s thought, emotions and action. Though [URL="http://www.sikhiwiki.org/index.php/Guru_Nanak"][U][COLOR=#0000ff]Guru Nanak[/COLOR][/U][/URL] does not explicitly deal with these transformations and only touches upon the core characteristics of each stage (khand), yet the emphasis on one aspect does not exclude the others. In each stage, the status or position of the individual is set forth in a social setting. The seeker is not conceived of as a recluse or ascetic: social obligations and moral qualities form an essential core of the spiritual path. The empirical mind is first emancipated from the grip of desire and purified by a rigorous moral discipline. When it learns to stand still, it is brought to the Divine Portal which it can enter only with the divine grace. There it finds itself face to face with the Truth Eternal, i.e. God. The delineation of the [B]Panj Khands[/B] is preceded by two introductory remarks in the two preceding stanzas. First, there is the term pavarian, i.e. rungs of a ladder, denoting stages of the mystical ascent. [URL="http://www.sikhiwiki.org/index.php/Guru_Nanak"][U][COLOR=#0000ff]Guru Nanak[/COLOR][/U][/URL] relates this ascent to the constant remembrance of God's Name. Then occurs another insight which implies that all the endeavours that the spiritual aspirant makes and all the means that he employs during these endeavours have their ultimate source in divine grace without which he may not even feel the initial impulse towards spiritual life. The first stage is the [B]dharam khand[/B]. “The earth exists for dharma to be practised.” The word dharam has been employed in the sense of duty. Duty is usually performed either out of a sense of social responsibility or through moral awareness. [URL="http://www.sikhiwiki.org/index.php/Guru_Nanak"][U][COLOR=#0000ff]Guru Nanak[/COLOR][/U][/URL] links this sense of duty to man’s consciousness of divine justice. This is the stage in which a sense of inquisitiveness is aroused in the mind of the devotee who is now no longer a casual onlooker of the world around but can perceive the divine purpose behind the creation of this planet of ours, the earth, which is set in the cosmic cradle of time and space and is sustained by the vital elements. Man has been placed in this world to respond to the Creator’s purpose. In His court, he will be judged according to his moral response. The next is [B]gian khand[/B]. “In the realm of knowledge, knowledge is ignited, i.e. illumination dawns.” The seeker here becomes aware of the universe and the mystery of existence. Through the creation, he gains knowledge of the Creator from whom it emanates. Knowledge here is not merely intellectual or sensual; it is intuitive awareness, a spiritual consciousness which expands the vision of the seeker. His sense of wonder is born not merely of his awareness of the many forms of life or the ordered movement of numerous celestial spheres, but of his perception of God who is the sole force behind all. In front of this limitless variety of cosmic life, he feels humble. This simultaneous experience of expansion of vision and of the sense of humility leads to vismaya or vismad (wonder). [B]Saram Khand[/B] is the sphere of spiritual endeavour. Here man strives against the last remnants of his ego which still afflict him in spite of his experiencing strong emotions of humility in the [B]gian khand[/B]. If the sense of awe and wonder is not accompanied or followed by discipline, the experience might become a mere emotion, something remembered with nostalgia but having no permanent worth. To become worthy of receiving the divine grace, one must chisel one’s surati (consciousness) which is a unifying thread for all human faculties. This chiselling of intellect and wisdom would erase even the subtlest layers of ego from one’s mind. [B]Karam Khand[/B] (the realm of grace) is the sphere where reigns the Divine grace. The process of liberation with grace initiated is now brought to completion. All sense of dualism ends. The devotee is one with the Lord and with those who have attained this state of bliss. One reaches here only after achieving a heroic victory over the evils. Yet he is not a passive devotee, but a man of awakened courage and great deeds. The final stage of spiritual ascent, i.e. [B]sach khand[/B] (the realm of the Truth), defies description. “Hard as steel is the story of this state to narrate.” Described as the abode of the [URL="http://www.sikhiwiki.org/index.php/Nirankar"][U][COLOR=#0000ff]Nirankar[/COLOR][/U][/URL], the Formless One, sach khand is not a geographical spot, but the final state of the evolution of human consciousness. One can only experience it, but not describe it, for here words cease to have any meaning and no analogies can help in describing the Unique. Here in the Divine Court, the perfect ones rejoice in His presence. It is from here that His Will ([URL="http://www.sikhiwiki.org/index.php/Hukam"][U][COLOR=#0000ff]hukam[/COLOR][/U][/URL]) goes out to the universe, and the liberated, grace-filled souls perform it joyously and effortlessly. The devotee becomes one with Him and realizes Him as a unifying force working through all objects of His creation. This way he attains to the non-spatial sach khand and to the Dweller therein, the Nirankar, who is nowhere outside his own heart. The following extracts are sourced from Sikhnet Discussion Forums: As much as has been discovered about the universe, still more eludes our science. It has been shown that the universe is not comprised of visible matter alone. The existence of dark matter, invisible to the eye, has been known to exist in the universe since the early thirties. Not only has its existence been proven, but it has also been shown that 90% of the universe is in fact comprised of dark matter. Since dark matter is not visible, its existence is measured by its gravitational effect upon other celestial bodies. If we measure the velocities of visible matter in a particular galaxy cluster, sufficient mass and therefore gravitational force, must exist to prevent the matter from escaping. Evidence shows that in fact, there exists more mass than is explicable by the visible matter alone. It is thus inferred that invisible or dark matter must exist in the galaxy and therefore in the universe, to account for this anomaly. As we learn more about dark matter, the further are the established scientific theories thrown into question. But how does this all tie in with a general religious philosophy or with Sikh philosophy in particular? We know that the World created by God, constitutes a transitory phase of our existence.[1] We enter the World as a soul bearing the human form for an allotted time. In this physical existence, as humans we occupy space and time and thus by definition, we are subject to the theory of relativity. However, the paradox exists as to whether the soul is in fact a form of energy and therefore comprised of matter and if so, whether God can be conceived to exist also in this state. Also, is time, whether absolute or not, also applicable in the Kingdom of God? If not, then how does relativity impact our notion of God and the Cosmic regions? If the convergence of space and time implies existence, according to relativity, the absence of any one of these coordinates or even both, must imply non-existence. Is dark matter or dark energy, a crucial key to the puzzle? Is the soul comprised of dark matter or dark energy that remains unseen yet has attributes that are capable of influencing visible matter? By making such an assumption, we must also therefore assume that God exists also as dark matter or dark energy and thus, he had to be created by some means at some point in time. This directly contradicts the basic Sikh teaching that God existed before time, sitting alone in the primal void that he himself had created.[2] The Sikh standpoint is in fact that God is, whatever he wishes to be, at any time. It is therefore unfeasible to describe him in terms of any single known composition. ਆਪੇ ਕੁਦਰਤਿ ਕਰਿ ਕਰਿ ਦੇਖੈ ਸੁੰਨਹੁ ਸੁੰਨੁ ਉਪਾਇਦਾ ॥੧॥ aapay kudrat kar kar daykhai sunnahu sunn upaa-idaa. ||1|| He Himself exercised His Creative Power, and He gazes upon His creation; from the Primal Void, He formed the Void. ||1||[1037:11] ਸੁੰਨ ਕਲਾ ਅਪਰੰਪਰਿ ਧਾਰੀ ॥ sunn kalaa aprampar Dhaaree. In the Primal Void, the Infinite Lord assumed His Power. [1037:10] ਦੀਪਕ ਤੇ ਦੀਪਕੁ ਪਰਗਾਸਿਆ ਤ੍ਰਿਭਵਣ ਜੋਤਿ ਦਿਖਾਈ ॥੭॥ deepak tay deepak pargaasi-aa taribhavan jot dikhaa-ee. ||7|| From the lamp of God, the lamp within is lit; the Divine Light illuminates the three worlds. ||7|| [907:7] ਸਹਸ ਅਠਾਰਹ ਕਹਨਿ ਕਤੇਬਾ ਅਸੁਲੂ ਇਕੁ ਧਾਤੁ ॥ sehas athaarah kahan kataybaa asuloo ik Dhaat. The scriptures say that there are 18,000 worlds, but in reality, there is only One Universe. [5:3] ਖੰਡ ਬ੍ਰਹਮੰਡ ਪਾਤਾਲ ਅਰੰਭੇ ਗੁਪਤਹੁ ਪਰਗਟੀ ਆਇਦਾ ॥੧੫॥ khand barahmand paataal arambhay guptahu pargatee aa-idaa. ||15|| He formed the planets, solar systems and nether regions, and brought what was hidden to manifestation. ||15|| [1036;8] The mystery of the black hole ranks amongst the greatest unknowns, known to man. Perhaps it is this mystery that holds the clue. Satguru Nanak Sahib Ji, described God to exist in the realm of Shunya or in a state of nothingness.[3] The physical description of such a place is a vacuum bereft of all matter. Is the phenomenon of the black hole a passage to this realm? Satguru Ji also described the journey that the soul takes on its ascension, as a formidable, lonely passage doomed by darkness lit only by the lamp of previous Naam.[4] Does this in fact allude to a black hole in which light or matter ceases to exist, according to relativity? Also, is the act of meditation a preparation to empty the mind in readiness for this journey for the fortunate few? [5] Is the passage to the center of the black hole and beyond, the revelation of a new, unknown dimension? Is it there that lies the Kingdom of God? [6] Does the journey to the center of a black hole lead to the Dhasam Dwar through which lies this Celestial Kingdom? Since historical records began, the evidence shows that we have continued to be fascinated by the mystery of the universe. It is believed that other galaxies exist that support life. However, despite the continual visitations of alien craft to the planet, actual contact with alien life forms continues to elude us. No doubt, such contact could provide valuable clues to the make up of the universe if it were ever to be made. Sikh philosophy knows these alien craft to be tasked by God to take away souls after death. Given the extraordinary flight capabilities of these vehicles, which wantonly defy the established laws of motion; could they be conceived as delivering souls through the space-time continuum into a new universe or dimension? Why is it that God did not grant man the ability to reach the nether regions when Satguru Nanak Sahib clearly referred to their existence? [7,8] Is the universe in which we exist, just a fractional part of a much larger system, just as at the molecular level, electrons revolve around atoms as the planets revolve around the Sun? Is our universe also revolving around a much larger source of energy that could point to God? Satguru Nanak has stated that there is only one, single universe in which exists the whole of creation.[9] However, before creation, God sat alone in the primal void[10] and now his presence pervades the entire universe.[11] We must therefore assume that the primal void is not in fact a specific place, but a direct reference to God himself. It is to the “primal void” that we must ultimately return. In life, the entry point to the “primal void” is the Dhasam Dwar. By entering it, we merge with God in the final union. [/QUOTE]
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