If we were to state the purpose of human birth, and the method for accomplishing it in a few words it would be: ‘to consciously reunite the soul with the Creator through the experience of  Divine grace’. 

The first composition in Sri Guru Granth Sahib, ‘Japji Sahib’, describes that path. 

The process starts with Gurparsad (Guru’s grace) in the Mool Mantar, nadree mokh duaar (salvation through grace) and culminates in “Nanak nadree nadar nihaal”, vision of the Creator through His grace. 

Guru Nanak has used two words nadar and nihaal. 

Nadar is the Punjabi version of the Persian ‘Nazray karam’ meaning looking favorably or showing grace, and is used in Gurbani to denote Divine grace. Nihaal also means seeing or sight and is normally used to indicate the blessing of nadar and the resulting happiness that comes from it. 

So Japji Sahib is the song of the soul that has experienced profound happiness through Divine grace. 

Japji Sahib has 38 Pauris or stanzas followed by an epilogue, the Slok. The culmination of the process of experiencing grace is described in the last six Pauris out of which the 32^nd and 33^rd Pauris are a preparation for the ascent to the high state or level which is the abode of the formless Creator. The 32^nd Pauri says that in order to be one with the Master one must have the longing to return home and that it is that deep longing that leads us to that experience of grace.

ਇਕ ਦੂ ਜੀਭੌ ਲਖ ਹੋਹਿ ਲਖ ਹੋਵਹਿ ਲਖ ਵੀਸ ॥ ਲਖੁ ਲਖੁ ਗੇੜਾ ਆਖੀਅਹਿ ਏਕੁ ਨਾਮੁ ਜਗਦੀਸ ॥ ਏਤੁ ਰਾਹਿ ਪਤਿ ਪਵੜੀਆ ਚੜੀਐ ਹੋਇ ਇਕੀਸ ॥ ॥ ਸੁਣਿ ਗਲਾ ਆਕਾਸ ਕੀ ਕੀਟਾ ਆਈ ਰੀਸ ॥ ਨਾਨਕ ਨਦਰੀ ਪਾਈਐ ਕੂੜੀ ਕੂੜੈ ਠੀਸ ॥੩੨॥ ੧  à©­

 From one tongue there came thousands more, and millions came from them. Millions of tongues are turning and churning, repeating the One Lord's Name. On the Master's Path are many steps. Climb them, and come back Home. Even worms who hear of heavenly things are longing to come back Home. O Nanak! We get to come back Home only by the One God's Grace. But the liars all boast: "I did it myself!" 

The 33^rd Pauri, continuing in the same vein, emphasizes that the experience of grace does not lie in our own power or efforts. 

No power to be silent. No power to speak. No power to beg. No power to give. No power to die. No power to live. No power lies in worldly might. No power lies in earthly treasure. They only increase your mental chatter. No power to meditate or know the unknown. No power to leave this world and go Home. One Power. One Actor. One Doer. One Knower. O Nanak! No one is higher or lower. 

The next four Pauris describe the five Khands which are actual etheric realms. These realms involve progressive aspects of identity finally experiencing oneness with the Creator within every thing that exists. In that state one merges into the flow of nature and all our actions become divine. 

The five realms are those of dharma, spiritual understanding, work and action, grace, and finally, Truth. 

For success in any field it is necessary to have commitment and dedication to achieve the goal. Accordingly the first step is to identify what is to be done and then to do it well. This is the earth, the realm of dharma or Dharam Khand. Dharam, which in English language is referred to as Dharma, also means a right way of living. i.e., living in harmony with one’s own true nature and with the nature of all things. 

The 34^th Pauri says:

ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥ ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥ ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥ ਤਿਸੁ ਵਿਚਿ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰਗ ॥ ਤਿਨ ਕੇ ਨਾਮ ਅਨੇਕ ਅਨੰਤ ॥ ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥ ਤਿਥੈ ਸੋਹਨਿ ਪੰਚ ਪਰਵਾਣੁ ॥ ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ ॥ ਕਚ ਪਕਾਈ ਓਥੈ ਪਾਇ ॥ ਨਾਨਕ ਗਇਆ ਜਾਪੈ ਜਾਇ ॥੩੪॥  ੧  à©­   

Nights... days... weeks... seasons... winds… water and fire... all earthly regions... Here live souls of countless colors and names, for this planet earth is the Realm of Dharma, and here is where we reflect on our Karma. True is He, and True is His Court. There all are beautiful — perfect equals. Grace covers their Karmas. They see the sign. Even those whose fruits aren't yet ripe can see it. O Nanak! When you go Home you shall see it. 

The words ‘ਕਚ ਪਕਾਈ’ used above literally mean raw or ripe, immature or mature. This concept is frequently employed in Gurbani using Chaupar, a game of dice as metaphor. Briefly stated, the pieces which move according to throw of dice can get home if they have matured. Similarly the souls have matured enter their true Home, the abode of the Creator. 

The first two lines of the 35^th Pauri indicate that the next stage is the realm of knowledge, thus:

ਧਰਮ ਖੰਡ ਕਾ ਏਹੋ ਧਰਮੁ ॥ ਗਿਆਨ ਖੰਡ ਕਾ ਆਖਹੁ ਕਰਮੁ ॥

Such is life in the Realm of Dharma, but now let us speak of the Realm of True Wisdom. 

Whereas Dharam Khand relates life on the earth, Gian Khand is the realm of inner experience and understanding. 

ਕੇਤੇ ਪਵਣ ਪਾਣੀ ਵੈਸੰਤਰ ਕੇਤੇ ਕਾਨ ਮਹੇਸ ॥ ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥ ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥

So many waters, winds and fires! So many Krishnas! So many Shivas! So many Brahmas creating colors shapes and forms of countless kinds. So many ways to learn devotion. 

ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥

So many Indras, suns and moons! So many galaxies! So many places! 

ਕੇਤੇ ਸਿਧ ਬੁਧ ਨਾਥ ਕੇਤੇ ਕੇਤੇ ਦੇਵੀ ਵੇਸ ॥ ਕੇਤੇ ਦੇਵ ਦਾਨਵ ਮੁਨਿ ਕੇਤੇ ਕੇਤੇ ਰਤਨ ਸਮੁੰਦ ॥ ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ ॥ ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤੁ ਨ ਅੰਤੁ ॥੩੫॥

So many souls of power and wisdom! So many goddesses! So many yogis! So many gods and demons and sages! So many jewels! So many oceans! So many sources and manners of speaking! So many kingdoms! So many kings! So many ways to tune in and to serve! O Nanak! So many things! || 35 || 

The experience of the inner nature of all things blossoms into wisdom. Then one’s life becomes wisdom in action and word. Wisdom in action brings grace, beauty and a sense of the sacred. 

This is described in Gyan Khand and then Saram Khand in the 36^th Pauri:

ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥ ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥ ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥ ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥ ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ ॥੩੬॥

True Knowledge gains strength in the Realm of Wisdom, where there are so many joyful sounds and sights. In the Realm of Realization the word is Beauty! To speak of this, no one has any might. So incredibly beautiful is this realm, that to speak of it just sounds trite. From here comes all power to listen and know. From here the saints come. To here the saints go. || 36 ||

The mind is now able to resist temptations and is not distracted from the path for which he (or she) has been chosen. From here comes the strength to embark on the final ascent. This stage can only be reached by Divine grace. 

Thus one enters the realm of Action the Karam Khand described in the first part of Pauri 37:

ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ ॥ ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ ॥ ਤਿਥੈ ਜੋਧ ਮਹਾਬਲ ਸੂਰ ॥ ਤਿਨ ਮਹਿ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰ ॥ ਤਿਥੈ ਸੀਤੋ ਸੀਤਾ ਮਹਿਮਾ ਮਾਹਿ ॥ ਤਾ ਕੇ ਰੂਪ ਨ ਕਥਨੇ ਜਾਹਿ ॥ ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥ ਤਿਥੈ ਭਗਤ ਵਸਹਿ ਕੇ ਲੋਅ ॥ ਕਰਹਿ ਅਨੰਦੁ ਸਚਾ ਮਨਿ ਸੋਇ ॥

In the Realm of Action the word is Power! Here are the warriors. Men of the hour! Full of God's strength! Completely fulfilled! And here are the cool and graceful ladies whose beauty is beyond compare. They live far beyond deception and death. Their minds full of God — aware! 

Karam Khand therefore is the state of consciousness in which one realizes that one does not personally do anything; every action flows in the will of the Creator and we stand in awe of his power and grace as it flows through us. This state of Divine grace enables us to enter the abode of the Eternal Lord, Sach Khand described in the second part of the 37^th Pauri:

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॥
੧  à©®
In the Realm of Truth lives the Formless One. He watches and blesses everyone. Planets... stars... galaxies spinning... Far beyond speech... No end... No beginning. Here all things are filled with Light! As His command comes forth, all things are born. Reflecting deeply, He sees and rejoices! O Nanak! I can't describe it! || 37 ||

So Sach Khand is where we see the flow of the Divine will and how the entire creation dances in tune with it. 

We read in the first Pauri:

ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥ ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥  ੧  ੧

How can I cut through the net of lies? Walk in God's Will within and without. 

Further it is by Divine grace that one lives in this state:

ਹੁਕਮੁ ਭੀ ਤਿਨ੍ਹ੍ਹਾ ਮਨਾਇਸੀ ਜਿਨ੍ਹ੍ਹ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥ ਹੁਕਮੁ ਮੰਨਿ ਸੁਖੁ ਪਾਇਆ ਪ੍ਰੇਮ ਸੁਹਾਗਣਿ ਹੋਇ ॥੧॥  à©©  ੫੧੦

Only those who receive Divine grace live in the flow of God’s Hukam; accepting God’s will they become blessed — filled with God’s love and comfort (SGGS, p 510). 

The 38^th  Pauri of Japji Sahib summarizes the work of a divine human life and the realms of the Khands by using the metaphor of a goldsmith’s shop in which he melts and casts the precious metal:

ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥ ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥

Working over the forge of self-control the goldsmith of patience pounds the hammer of wisdom upon the anvil of deep understanding. 

Through Tapas one lives Dharam (a life in harmony with one’s path) through which one gains Gyan (inner wisdom) 

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

With the bellows of awe and reverence, he fans the flames of his body's inner heat. In the crucible of love, he melts the golden nectar and mints the True Coin of the Word.

This leads to Saram  (realization of one’s true purpose and the nature of all things)  

ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥

This is the labor of those who've been blessed.  â€“ They work in God’s will (hukam) Karam Khand.

ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥

O Nanak, The Giver of blessings has made them truly happy! – Truth, God’s abode, Sach Khand. 

The five khands thus are the sequential realms of the journey which starts with Gurparsadi (the experience of Guru’s grace (Kirpaa), continues with living according to His Will (Hukam) and blossoms into complete union with the One Creator. 

By Rawel Singh and Guruka Singh