45. Waheguru Simran : Five Khands of Japji Sahib

In Japji Sahib five khands have been described. Khand means a part. These Khands can be described as five aspects or stages of spiritual life which Sikh has to move through to become ‘panch parvan”. These guide the Sikh towards spiritual direction that has to be taken. An understanding of these khands is imperative for awareness of spiritual direction. For a Sikh Vichar of Gurbani is a part of Simran. 

Simran is remembrance with an aim towards knowing, then closeness and then oneness with Waheguruji. The Vichar (thinking and dwelling on a topic for knowledge and understanding) of the five Khands described by Guru Nanak Devji in Japji Sahib gives understanding and clarity of the path.

Let us look how Guruji describes these Khands

       1. Dharam Khand  

This Khand refers to the karmic life of beings on earth and their daily tryst with Karma. Guru ji has called earth a Dharamshal (a home of Dharma). 

 Translation-

"The earth is a place where day, night, day and date have been created along with Air , water ,fire and the Sky. There is so much variety of living beings on earth. As are their deeds and actions, so is their result. The law of Karma thus is behind their life circumstances. The result of karma may look unjustified outwardly but is a corrective justice of the law as in HIS true court only truth prevails.  It is also the karma done while living on earth that attracts the Nadar (Grace), which is the sign that the person is now open to dwell in next khand. The Sikh receives the fruit of his thought and action and goes ahead through Jap and Simran. Such is the Dharma in the Dharam Khand." 

Comments: 

Guruji has pointed out how the beings are living the karmic life on earth  and has given the way out for moving on to other khands.  The working of law of Karma is closely connected with our thought and deeds. As are our thoughts so are our life circumstances. The direction our life is taking and events good or bad (as per our own interpretation) are all results of our thinking and feelings. It is the beliefs that our mind has which attract the circumstances. The five passions ( kam,kroth,lobh,moh and ahankar) in a hidden way dominate our minds thoughts and our behaviour so the results would obviously be in synchronicity.

 The way out is in shifting the minds thought pattern. It is in transforming the mind by changing the focus. We have to win our mind to shift towards the way of life of the Gurmukh. Guruji does not ask us to control the mind or resist the five passions but shift and change our lifestyle and thoughts. This is accomplished through embracing the lifestyle aligned with directions of Shree Guru Granth sahib ji.

 Guruji has referred to this way as ‘japeh jai”. Jap means to repeat. By repeating and doing an action again and again the change the transformation comes in. Here we are transforming the mind so the new thought is repeated. The way of the Gurmukh has to have regularity. These shifts comprise in having regularly a life where there is satsang, nitnem, Gurbani kirtan listening, Gurbani Vichar, Waheguru Simran, seva, sharing and truthful living. These bring Nadar – grace and the Sikh starts dwelling in other Khands.

2. Gyan Khand :

 The Gurbani although simple in words has meanings behind each and every word. As Vichar is done the Gurbani opens up doors and more doors of knowledge and wisdom. First let us see how Guruji has described the Gyan Khand:

 Translation-

“To  speak of is the Karma of Gyan Khand..  So many winds, waters and fires; so many Krishnas and Shivas.  So many Brahmas, fashioning forms of great beauty, adorned and dressed in many colors.  So many worlds and lands for working out karma. So very many lessons to be learned!  So many Indras, so many moons and suns, so many worlds and lands.  So many Siddhas and Buddhas, so many Yogic masters. So many goddesses of various kinds.  So many demi-gods and demons, so many silent sages. So many oceans of jewels.  So many ways of life, so many languages. So many dynasties of rulers.  So many aware people, so many devotees , says  O Nanak, His limit has no limit! || 35 || In the realm of wisdom, spiritual wisdom reigns supreme.  The Sound-current of the Naad vibrates, amidst the sounds and the sights of bliss. ”

Comments: 

It is often said that the spiritual path is travelled alone. Quite true the true seeker has to resist the minds inclinations to follow what masses are doing. In the beginning there may be like minded “satsangis” and later has to go further alone with only the Guru as company. The mind also has to be focused on the formless GOD not visible but in the all form. When the mind worships the form the devotee is not able to go beyond form. This is probably the reason Guruji asks the Sikh that the karma of Gyan Khand is to know vastness of creation and that forms that the  mind may be tempted to worship are only part of Waheguruji’s creation. 
The purpose of gyan is not simply to know but to transform as well. The spiritual knowingness transforms and bring the Sikh nearer to the Waheguru. The word waheguru itself directs the Sikh to look at the Hukam prevailing,the vastness of creation and the see the unseen in the creation. There is love (preet) that develops in this ever proximity . There is humbleness that builds up through dwelling in this gyan. The transformation is an  access to the world of Naad and Anand .

    3.   Saram khand

This is how Guruji describes the Saram khand.

 Translation-

“In the realm of humility, the Word is form.  These are fashioned with incomparable distinctness here.  These things cannot be described.  One who tries to speak of these regrets the past.  The surt (awareness), intellect and understanding of the mind are shaped here.  The consciousness of the spiritual warriors of spiritual perfection, are shaped there.”

Comments :

 This is the khand of humility. The self identity ( haume) within a created being is the cause that  the creation exists. The whole creation is resting on being having separate identity . So the creator is also distinct and separate.  The haume also is the way to come out. In the way through Waheguru Simran, the mind is reshaped to accept haume ( the consciousness of separateness vs oneness ) where jyote is in jyote.. How this comes about, cannot be fully described but has to get involved to get inkling. This is shabad-surt interplay. The awareness of the Sikh changes. The Sikh begins to intuitively know meanings. The mind of the Sikh is transformed. There is humbleness in words and action.

4. Karam Khand  

This is how Guruji has described Karam Khand 

 Translation-

“In the realm of karma, the Word is Effort.  No one else dwells there, except the great spiritual heroes.  They are totally imbued with the oneness consciousness.  They are sewn together with the creator filled with awe of HIS glory.  Their form (mind) cannot be described.  They do not die ( do not reincarnate)  and so neither are deceived (by maya) when  within whose minds the Lord abides.  Here (in Karam  Khand) devotees of many worlds dwell.  They are in anand (spiritual joy) as the True lord abides in their mind. “

Comments :

In Karam khand  fruit of effort is seen. What better way to teach than to show the goal of the effort. In the bani Arti  Guruji has said

“Thou have thousands of eyes, and yet Thou have no eyes. Thou have thousands of forms, and yet Thou do not have even one.  Thou have thousands of Lotus Feet, and yet Thou do not have even one foot. Thou have no nose, but Thou have thousands of noses. This Play of THEE entrances me.”

This is the Simran of devotees in Karam Khand. Imbued with oneness the one who sees through their eyes is HIM.one who walks is HIM. One who talks is HIM. One who hears is HIM. Here the haume which is self-identity creating illusion of separateness is relegated to back ground. We live in a contextual world. We have free will, but at the same time coming out of the context of our free will world, all will is HIS will. So our free will is HIS will. The devotee ever makes effort to live in oneness - in HIS presence within and outside.  This effort sews there awareness (ever attempting to remain outward in the material world) within with that of the creator and so become inner connected.

5. Sach Khand

 This is how Guruji has described Sach Khand 

 Translation-

“In the realm of Truth, the Formless Lord abides.  Having created the creation, HE watches over it and HIS Nadar ( Glance of Grace), bestows happiness( to the devotee) .  There are planets, solar systems and galaxies.  If one speaks of them, there is no limit, no end.  There are worlds upon worlds of His Creation.  As is HIS commands, so they operate.  Says Nanak, observe (this play of Hukam) and do Vichar . The effort is a hard path “

Comments :

The adobe of the Creator is Sach Khand. Sach (true) because all else is creation with no permanence. The created are ever changing. Everything is within the cycle of life and death. Nothing is same from moment to moment. Such is the play of Maya. Even time is an illusion. Creation comes and creation goes. Only permanence is the creator. So the Karta is Sach (truth) as compared to creation which is so big  and appears real but is not so .The play of creation is under HIS Hukam (command) as Guruji has described in japji sahib in the beginning pauries. The formless is to be found through observing and living through HIS Hukam raza. This is how the shackles of Maya are broken.

In Gurbani lot of importance is given to Vichar. In fact Vichar is part of Simran. Vichar and then the effort of Simran is the hard path a devotee travels. As when the fruit is ripe the farmer plucks it so the Creator bestows the nadar on the devotee . The devotee then is nearer to the creator with the illusion of maya and of Haume being lifted.