We are in the process of discussing the five Khands in Japji. The first three namely Dharam Khand, the Realm of Duty, Giaan Khand the Realm of Knowledge and Saram Khand the Realm of effort were sequentially discussed in Pauris 34 to 36. These three lie in human domain in that they are to be done by the humans with the help of the guru.

The fourth and fifth Khands namely Karam Khand the Realm of Grace and Sach Khand the realm of Truth/ Eternity are sequentially discussed in Pauri 37. Both these lie in the domain of the Divine, first being the consequence of the second, and understandably discussed together. The purpose of human birth is to merge with God and that is possible with Divine grace.

Human beings have to work hard to achieve any thing but it must be acknowledged that for ultimate and lasting results Divine grace is necessary. The first part of Pauri 37 discusses this aspect covered under Karam Khand or the Realm of Grace. Pauri 6 had stated:

ਜੇਤੀ ਸਿਰਠਿ ਉਪਾਈ ਵੇਖਾ ਵਿਣੁ ਕਰਮਾ ਕਿ ਮਿਲੈ ਲਈ ॥

In the whole universe, let us see if any one can achieve any thing without Divine grace.

Pauri 33 discussed the subject of ਜੋਰੁ i.e. Power or strength and we learnt at the end of the Pauri:

ਜੋਰੁ ਨ ਸੁਰਤੀ ਗਿਆਨਿ ਵੀਚਾਰਿ ॥

We have no power on our consciousness, learning or contemplation;

ਜੋਰੁ ਨ ਜੁਗਤੀ ਛੁਟੈ ਸੰਸਾਰੁ ॥

The humans cannot achieve freedom from life and death on their own;

ਜਿਸੁ ਹਥਿ ਜੋਰੁ ਕਰਿ ਵੇਖੈ ਸੋਇ ॥

The One who has the powers makes all these happen and then watches;

ਨਾਨਕ ਉਤਮੁ ਨੀਚੁ ਨ ਕੋਇ ॥੩੩॥

There is none superior or inferior. 33.

In other words the human power or ability to achieve any thing is obtained by Divine grace.

Getting this ਜੋਰੁ, power or ability lies in the Realm of Grace or Karam Khand. Guru Nanak talks of what all can be achieved through grace:

ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥ ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ ॥

Spiritual power or strength is the domain of Karam Khand;

This power lies with only God and none else;

ਤਿਥੈ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥ ਤਿਨ ਮਹਿ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰ ॥

This applies to becoming powerful great warriors;

They have the Divine grace aplenty;

ਤਿਥੈ ਸੀਤੋ ਸੀਤਾ ਮਹਿਮਾ ਮਾਹਿ ॥ ਤਾ ਕੇ ਰੂਪ ਨ ਕਥਨੇ ਜਾਹਿ ॥

This grace comes by engaging in praising and imbibing virtues;

Their state is hard to describe;

ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥

Those who recognize God’s abode in their mind God –

Are neither killed (they do not fail) nor are they deceived (do not waver from the path).

ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥ ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ ॥

They are in the domain of devotion;

And are happy having God in mind.

Karam Khand therefore is the state of mind where one realizes that he does not do any thing; every thing is attributed to the Creator. This Divine grace enables one to enter the abode of the Eternal Lord, or Sach Khand described in the second part of the 37^th Pauri:

Such people or devotees receive the power to overcome impediments and proceed to be with God. They are able to have vision of the formless Lord – the inner vision, seeing God within:

ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥ ਕਰਿ ਕਰਿ ਵੇਖੈ ਨਦਰਿ ਨਿਹਾਲ ॥

ਤਿਥੈ ਖੰਡ ਮੰਡਲ ਵਰਭੰਡ ॥ ਜੇ ਕੋ ਕਥੈ ਤ ਅੰਤ ਨ ਅੰਤ ॥

ਤਿਥੈ ਲੋਅ ਲੋਅ ਆਕਾਰ ॥ ਜਿਵ ਜਿਵ ਹੁਕਮੁ ਤਿਵੈ ਤਿਵ ਕਾਰ ॥

ਵੇਖੈ ਵਿਗਸੈ ਕਰਿ ਵੀਚਾਰੁ ॥ ਨਾਨਕ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥੩੭॥

Sach Khand is the abode of the formless Lord;

It bestows Its grace on all Its creation;

God’s domain covers all planets, galaxies and universes;

No one can know the limits, because there is none;

This encompasses all creatures wherever they are;

They act as per Hukam, the laws of nature;

Thinking of this the Creator is pleased;

It is as hard to describe as steel is. 38.

So Sach Khand is where Divine commands, Hukam is obeyed. That is to say those who live by Hukam are in Sach Khand – with the Creator.

It is by Divine grace that one carries out Hukam. The third guru says:

ਹੁਕਮੁ ਭੀ ਤਿਨ੍ਹ੍ਹਾ ਮਨਾਇਸੀ ਜਿਨ੍ਹ੍ਹ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥

ਹੁਕਮੁ ਮੰਨਿ ਸੁਖੁ ਪਾਇਆ ਪ੍ਰੇਮ ਸੁਹਾਗਣਿ ਹੋਇ ॥੧॥੩੫੧੦

Only those who receive Divine grace carry out Hukam;

The fortunate ones obey Hukam and receive the Master’s love and be happy (SGGS, p 510).

In Pauri 38 Guru Nanak now sums up the five Khands taking the goldsmith’s workshop as a metaphor. The goldsmith works on gold. His workshop has bellows to blow air that feeds the fire in the furnace. He treats the gold with fire to remove dirt and impurities. He then places the melted gold in a mold to get the desired shape. He next places it on the anvil to give it the final form using tools.

The goldsmith makes fine jewelry. His work requires both concentration and patience. Similarly in the spiritual arena one needs to concentrate and for that one needs to overcome distractions. This is possible by self discipline. Self discipline involves control of the sensory organs. As in making jewelry there is no short cut and patience is a virtue needed in spirituality. This is necessary because nothing tangible seems to be happening; spirituality is experience and that takes time. The way the bellows blows air into the fire that removes impurities, complying with Hukam and contemplating keeps evil away. The way the gold is put in a mold to get the desired shape the mind has to receive Naam into the crucible of devotion. Then is the desired and lasting die cast. A comparison between the two is tabulated below followed by the translation of Pauri 38 from the spiritual angle:

ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥ ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥

ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥ ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥

ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥
ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥

Body and mind as the Goldsmith’s workshop

ਜਤੁ Control of senses ਪਾਹਾਰਾ Working in workshop

ਧੀਰਜੁ Patience ਸੁਨਿਆਰੁ  goldsmith

ਮਤਿ Understanding ਅਹਰਣਿ anvil

ਵੇਦੁ Scriptural teachings ਹਥੀਆਰੁ Tools

ਭਉ Fear/obeying Hukam ਖਲਾ (Fire responding to) bellows

ਤਪ ਤਾਉ Meditation ਅਗਨਿ Fire providing heat

ਭਾਉ Devotion ਭਾਂਡਾ Crucible

ਅੰਮ੍ਰਿਤੁ God’s virtues Gold

ਤਿਤੁ ਢਾਲਿ Melt it Melt it

ਘੜੀਐ Molding the mind Casting the die

ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ Create life of living by the Shabad

Controlling the senses and being patient;

With the mind responding to scriptural teachings, Shabad;

Obeying Hukam, remembering God’s virtues;

Making the mind an abode of God with devotion

And molding the mind with the Shabad;

These are done by those who are bestowed with Divine grace;

Such people ever enjoy the blessings of seeing God within. 38.

The 38^th Pauri has another interesting aspect. It summarizes the five Khands:

ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥

Let self discipline be the workshop and let the goldsmith show patience in what he does – dutifulness, Dharam Khand.

ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥

Let the mind be the anvil which receives the tools of scriptural teachings – knowledge, Gian Khand.

ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥ ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥ ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥

Make obedience to commands (described as bhau) the bellows, and heat, the remembrance; make love the crucible in which to put the nectar of Naam (melt the gold) and understand (mold) it with the Shabad – effort, Saram Khand.

ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥

This is done by those who receive Divine grace – Grace, Karam Khand.

ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥

With this grace they have vision of the Lord and happiness – Truth, God’s abode, Sach Khand.

The five khands thus are the final stages of the journey which starts with Gurparsadi (knowing through Guru’s grace), continues with living according to Hukam and finally receiving Divine grace leading to being one with the Creator.

Japji ends with the Slok which is the epilogue for the whole composition. Since life exists as long as the body breathes air which may be treated as the guru, water sustains like the father and the earth nurtures like the mother. Guru Nanak emphasizes that activities of all living beings are guided by nature which has been provided with day and night. All will be evaluated based on deeds. The Slok also explains the real meaning of remembering Naam as toiling based on Hukam:

ਸਲੋਕੁ ॥ The epilogue.
ਪਵਣੁ ਗੁਰੂ ਪਾਣੀ ਪਿਤਾ ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ ॥
Taking the air as the guru, the water as father and the earth as the great mother we are to live by their attributes. Air – maintains life and treats all equally, Water – sustains everything, adjusts to the shape of the container and seeks lower level – broad mindedness, no jealousy and humility. Earth – is the epitome of productivity and tolerance.

ਦਿਵਸੁ ਰਾਤਿ ਦੁਇ ਦਾਈ ਦਾਇਆ ਖੇਲੈ ਸਗਲ ਜਗਤੁ ॥
The world plays, i.e. the creatures’ activities are guided by day and night as the nannies – work during the day and rest at night.

ਚੰਗਿਆਈਆ ਬੁਰਿਆਈਆ ਵਾਚੈ ਧਰਮੁ ਹਦੂਰਿ ॥
Deeds good and bad are described by Dharam Rai in God’s presence; Dharam Rai is the metaphorical judge in God’s court. The soul is evaluated against the directions given and made aware of the results, before the decision is given as below.

ਕਰਮੀ ਆਪੋ ਆਪਣੀ ਕੇ ਨੇੜੈ ਕੇ ਦੂਰਿ ॥
As a result some are allowed near God and others kept away – depending on living by Naam/Hukam so there is a yardstick applied.

ਜਿਨੀ ਨਾਮੁ ਧਿਆਇਆ ਗਏ ਮਸਕਤਿ ਘਾਲਿ ॥
ਨਾਨਕ ਤੇ ਮੁਖ ਉਜਲੇ ਕੇਤੀ ਛੁਟੀ ਨਾਲਿ ॥੧॥
The toil of those who remember Naam ( obey Hukam) is successful;
They will be rewarded, numerous others being saved in their company.1.

In this connection Japji Paurri 34 is also relevant.
All others creatures and things carry out their roles naturally; it becomes their nature. For example the planets and stars perform their functions to give various seasons. Entities like air, water and fire all function according to their nature. The actions of insects, birds, animals and the like are predictable. All these and the humans are placed on the earth together. The human is expected to learn the Hukam and play his allotted role. This is the realm of duty or Dharam Khand as described in Pauri 34 which starts thus:

ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥
Day and night, seasons, phases of the moon, days of the week;

ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥
Air, water, fire and the lower regions;

ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥
In this environment is placed the earth, where all are to perform their duties;

So Sikh way of life is to be based on Naam/Hukam from beginning to end.

Japji is the first composition in Sri Guru Granth Sahib and is seen as the essence of the total scripture. It starts with the Mool Mantar (Not strictly part of Japji), emphasizing complying with Hukam to deserve Divine grace. That grace facilitates the soul getting near and finally merging in the Supreme Soul, God, the soul’s own home where it came from. This fulfills the purpose of human birth.