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Talking Stick

The Spiritual Ascent
The Talking Stick Colloquium XVII, Stanzas 34-37, Apr 26 - May 2

Convenor: RAVINDER SINGH TANEJA

 


The Spiritual Ascent - Metaphors of Psychological Change

 

THE DIALOGUE - TO DATE

Last week's stanzas (32-33) evoked good discussion but we did not dwell enough on the idea of "jugat" or method. Naam Japna or Simran, the subject of stanza 32 was, I believe, the Jugat that Guru Nanak was advocating. It seems that Guru Nanak was offering a technique and a practice that was in sharp contrast to the existing modes of worship.

We have seen in our ongoing discussion that Guru Nanak rejected external piety, renunciation of the world and esoteric practices. The distance to be bridged between us and God is not physical nor is it dependent on time: it follows that there is no need to travel on pilgrimages, and no need to subject the body to yogic exercises.

In short, no merit is to be gained by going to another physical place or allocating fixed times for religious worship.

Stanza 32 actually offers the jugat or way for a householder life style that is a revolutionary sanctification of the everyday - an everyday that includes every time and every person. Think of the implication for women, the aged and the infirm - especially 500 hundred years ago.

In contrast to the wanderings of the ascetic, the everyday endeavor of the householder's ordinary activities express the extraordinary - "Vismaad" in the daily round of life.

THE MESSAGE - Stanzas 34-37

The Japji is probably the most recited, discussed and translated text from the Guru Granth Sahib. Within the Japji, stanzas 34 -37 have been the subject of particular attention because it is felt that, taken together, they not only reiterate, review, and amplify the message of the Japji, but also offer a kind of roadmap - a landscape and a spiritscape, if you will - to guide us in our quest to evolve and grow.

With Guru Nanak as our Guide, let's proceed up the inner Mount Sinai or, depending on your preference, the inner Sumer.

There are five stages or spheres or realms that we will traverse: Dharam Khand, Gyan Khand, Saram Khand, Karam Khand and Sach Khand or the spheres, respectively, of Duty (righteous action), Knowledge, Creative Potency, Grace and Ultimate Reality.

At the outset, we find ourselves located in Dharam Khand, the world of time, space and mind which we inhabit and are most familiar with. The planet Earth is seen as an arena for the practice of Dharma or righteous action.

Similarly, the human body is also seen as Dharam, since it is infused by the same divine spark that animates the universe. It is in this body that we make choices that determine our fate in the Court of the True One. 

Note that the noun Dharam is used both in its verbal sense, dhri, (to hold together) to indicate the natural order of things, but also as the moral imperative (actions) that humans are faced with in making choices.

The Hindu notion of adhering to one's caste laws was seen as akin to the laws of action that govern the various animal species: by conforming perfectly to ones dharma, as do the animal species, as do the plants and the stars, it was thought that one was doing one's bit in holding the natural order together.

Guru Nanak rejected the idea of a fixed course of action based on caste affiliations. Humans, unlike the rest of the species, can make conscious, deliberate choices and are expected to make them to be engaged in an internal battle, the "Dharam Yudh." .

Dharam Khand can be viewed as "awakening" to the right orientation: Liv vs. dhat, Manmukh vs. Gurmukh.

The next stanza (35) moves on to the realm of knowledge. A couple of things that are noteworthy: stylistically, Guru Nanak emphasizes the continuity between action and knowledge by not discretely breaking up the stanzas. The first line of stanza 35 is actually a carryover of the discussion on Dharam Khand - a reminder that knowledge and action go hand in hand, that one without the other is futile.

The awakening of knowledge through all its modes reveal the vastness of creation and our relative smallness: we are like a speck (if that) in this vast physical world. While a seeker is expected to seek all modes of knowledge, such a pursuit also reveals the limits of human understanding - a step in the direction of erasing one's inflated sense of self. It is interesting that "knowledge blazes forth." It is a purifying experience.

Saram Khand (stanza 36) has been translated variously. To this writer, creative potency seemed most gratifying. The word "ghariai" or sharpen with respect to the mind, intellect, awareness and sense of discrimination all suggest deepening ones connection with the creative force behind everything so that one can become creative in one's life.

Karam Khand and Sach Khand both share the same stanza, suggesting their close relationship. Guru Nanak's description evokes images of spiritual warriors, those who have wrestled with their base nature and risen above it. In this stanza, the use of the term, "seeto seeta" has been the source of some confusion. This will be one of the points to ponder over.

Sach Khand or the House of the Formless One reveals Infinity and for that reason, Guru Nanak concedes that the nature of this experience cannot really be told.

LET'S CONSIDER:

The somewhat confusing choice of the header for this week's discussion is deliberate. We need to discuss whether these are distinct stages of spiritual development or are they metaphors for different states of consciousness.

Could it be that at any given time what are being referred to as separate stages are in fact present in us at the same time?  The state of our consciousness changes quite rapidly in the course of a day. We could be in a "Gurmukh" like consciousness one moment and a Manmukh the next.

The term "seeto seeta mehima maai," needs some clarification. I have used 'stitched and hewed' in the sense of conformance, as in hewing to a line. Thoughts would be welcome.

THE TEXT - RENDERED IN ENGLISH

Rātī rutī thiti vār

The nights and seasons, dates and days,

Pavan Pānī Agni pātāl

Air, water, fire and the regions below,

Ŧis vichī dharti thāp rakhī dharam sāl

To them is bound the Earth for the practice of righteousness.

Ŧis vich jīa jugat ke rang

Here, all species with their myriad of ways abound,

Ŧin ke nām anek anant

Infinite their forms, beyond count.

KarmÄ«  karmÄ« hoe vÄ«chār

Our deeds will we be weighed,

Sachā āp sachā Darbār

For You are the Truth and true Your Court.

Ŧithai sohan panch parvān

There, the Panch, the exemplars, stand radiant in acceptance,

Nadrī karam pavai nīsān

Bearing the mark of Your benevolent gaze.

Kach pakāī othai pāe

There, the half baked are separated from the fully made,

Nānak gaiā jāpai jāe

Nanak, this truth is revealed there. //34//

 

Dharam khand kā eho dharam

Such is the law on the plane of Dharam

Giān khand kā ākhhu karam

Hear now the workings of the realm of Knowledge

Kete pavan pani vaisantar kete kān mahes

Where endless varieties of air, water and fire are revealed,

      Where an infinite array of Krishnas, Shivas,

Kete Barme ghārat gharīahi rūp rang ke ves

And Brahmas create endless forms, colors and appearances.

Ketīā karam bhūmī mer kete kete dhū updes

Where endless earths and mountains exist,

      And Dhruvas utter sermons without end.

Kete Ind chand sūr kete kete mandal des

Where countless Indras, moons and suns,

      And countless spheres and lands proliferate.

Kete sidh budh nāth kete kete devī ves

Where countless Siddhas, Buddhas, Naaths

      And goddesses live in infinite garbs

Kete Dev dānav mun kete kete ratan samund

Where countless angels, demons and silent sages,

      And precious jewels and deep oceans abound.

Ketīān khānī ketīān banī kete pāt narind

How many sources of Creation, varieties of speech and rulers and kings,

Ketīān surtī sevak kete Nānak ant na ant

How many the forms of consciousness and how many that strive to serve,

Says Nanak, there is no end, simply no end. ||35||

 

ān khand mėh giān parchand

In the realm of Knowledge, the light of knowledge blazes forth

Ŧithai nād binod kod anand

There, mystic melodies and spectacles galore, joy and unalloyed bliss.

Saram khand kī banī rūp

In the Creative realm the rapture of beautiful form is resplendent,

Ŧithai ghārat gharīai bahut anūp

Here forms of unequalled splendor are fashioned.

Ŧā kīā galā kathīā nā jāhi

Indescribable is the realm of Creativity

Je ko kahai pichhai pachhutāe

To speak of it is regrettable folly.

Ŧithai gharīai surat mat man budh

Here awareness is heightened, perception is sharpened and the mind awakened.

Ŧithai gharīai surā sidhā kī sudh.

Here wisdom is deepened and transcendental knowledge gained.//36//

 

Karam khand kī banī jor.

In the realm of Grace, the force of Spirit reigns

Ŧithai hor na koī hor

Here, nothing else prevails

Ŧithai jodh mahābal sūr

Save the bravest of the brave

Ŧin mėh rām rahiā bharpūr

Soaked with the Spirit of Love

Ŧithai sīto sītā mahimā māhi

And hewed in Divine praise

Ŧā ke rūp na kathne jāhi

Their beauty cannot be phrased.

Nā  ohi marÄ—h na thāge jāhi

Death and deceit touches them not,

Jin kai rām vasai man māhi.

In whose hearts You live.

Ŧithai bhagat vasėh ke loa

Here dwell Your loved, no matter where they are from,

Karahi anand sachā man soe

Rejoicing in Your presence.

Sach khand vasai nirankār

In the realm of Truth is the Formless One

Kar kar vekhai nadar nihāl

Gazing upon all Creation with Grace and Joy

Ŧithai khand mandal varbhand.

Here are many regions, universes and galaxies,

Je ko kathai ta ant na ant.

To attempt a count would be to count the countless

Ŧithai loa loa ākār.

Here are a multitude of luminous forms

Jiv jiv hukam tivai tiv kār

To Hukam they conform,

Vekhai vigsai kar vīchār

The Formless One watches, rejoices and contemplates Creation

Nānak kathnā  kararā sār

Says Nanak, to describe this is hard as nails. ||37||

Conversation about this article

1: Pashaura Singh (Riverside, California, U.S.A.), April 26, 2010, 9:58 AM.

The process towards mystical union with Waheguru begins with a meaningful and creative life in the world. The five mystical stages are described in Guru Nanak's Japji in a most systematic manner. They are not mentioned anywhere else in the Adi Granth. In fact, these five spiritual realms (panj khand) provide us with the original contribution of Guru Nanak since they do not occur in the literature of any contemporary religious tradition. Indeed, Guru Nanak's bani became the main inspiration behind the bani of the later Gurus, who were also responding to the needs of the growing Sikh community in their own historical situation. They reinterpreted the message of Guru Nanak in new contexts and laid the foundation of its living survival. Occasionally, they offer interpretation and elaboration of some important themes of Guru Nanak's Japji in their works. The first stage of mystical experience is known as the 'Realm of Duty' (dharam khand). Here, dharam represents the law of cause and effect that applies to both the physical universe and moral sense. In fact, Guru Nanak describes this earth as a 'place of earning righteousness' (dharti dharamsal). It is the physical existence on this planet where 'time and space' play crucial roles in the form of 'nights and seasons and dates and days', including all the elements - air, water, fire and earth. All the colorful species add to the beauty and wonder of this world: 'In it are colorful beings and their lifestyles; infinite are their names and infinite their forms.' The mystic acknowledges that divine justice is based upon the retributive model, a model which follows closely the laws of cause and effect in both moral and the physical world: 'Each must be judged for the deeds one performs by a faultless judge in a perfect court. Those who are justified stand in glory, bearing upon them the mark of grace.' Not surprisingly, understanding scientific laws and discoveries and following ethical rules deepen one's appreciation of Guru Nanak's description of the first stage of mystical experience.

2: Ravinder Singh Taneja (Westerville, Ohio, U.S.A.), April 26, 2010, 12:38 PM.

A question for anyone: how is a deed judged in the court of the Faultless One? On earth, there exist different judicial systems, laws, customs, etc; what is considered "bad" in one culture may be "desirable" in another. How are deeds calibrated? Which ones are counted and which are not? We are performing deeds all the time. Is going out to get a coke a deed that will be judged? Does anyone know?

3: Jasvinder (Hamilton, New Zealand), April 26, 2010, 5:46 PM.

To your first question. I think there are different stages of spiritual development which are equivalent to different levels of consciousness, meaning when we reach a particular stage of development, we achieve a certain level of consciousness. If someone have achieved the third stage, then they might be able to work at all three levels at a particular time. In response to your other question, I think there is no judgment, there is no court as such, there is only spiritual laws in place. Waheguru is not the judge, He is just 'maat pita', He just wants us to follow the laws. Then it becomes our choice, how we act so as to get the desired result. The most universal law is: you reap as you sow. Then there is the law of attraction, and the law of belief too. I am no scholar of gurbani at all, these are just my beliefs based on the information I have, and as I believe so, I live my life. In that sense, what we believe in becomes hugely important, we even interpret gurbani accordingly too.

4: Aryeh Leib (Israel), April 26, 2010, 6:08 PM.

Far be it for me to comment from within the Sikh context, but it would seem reasonable to me to say that it all depends on the intention behind the deed. If I go out to get a Coke in order to refresh myself, the better to serve my Creator, it stands to reason that this wouldn't be judged the same way as it would if my intention is just for my own physical gratification. How deeds are calibrated can't be within our purview; otherwise, the small, "insignificant" deeds would be ignored, while everyone would run to perform only those carrying great significance. I don't know how Sikhi answers this question, but it appears to me that there must be a universal standard of justice, bestowed from Above, and therefore safe from the subjective tinkerings of man. Otherwise, it all boils down to, "Sez me - sez you".

5: Ravinder Singh Taneja (Westerville, Ohio, U.S.A.), April 27, 2010, 7:31 AM.

I want to touch on Dharam Khand or the sphere of Duty: noteworthy, first, is the idea of "duty" that is tied to the individual as opposed to the old Hindu idea of a fourfold division of society with a fixed set of caste-centric duties that individual members were obliged to adhere to. Second, the sense of duty is rooted in inner qualities like compassion and contentment (here, I mean respecting boundaries) open and available to all - not given by some hierarchical notion of society. Third, the association of Earth as an arena for dharam and individual bodies as agents expressing that dharam - harmoniously with the vast diversity of species.

6: Ravinder Singh Taneja (Westerville, Ohio, U.S.A.), April 27, 2010, 7:39 AM.

Thank you, Jaswinder ji, and welcome, Mr. Aryeh Leib, to this discussion. Would like to draw the attention of the readers to the title we chose for this weeks discussion: The Spiritual Ascent. Is it really an ascent, since that assumes distance whereas we saw in last week's discussion that there really was no physical distance to be traversed because the Infinite was in the self. Would it be more appropriate to think of the spheres as an inward journey - a spiral inwards? Thoughts?

7: Jasvinder (Hamilton, New Zealand), April 27, 2010, 5:36 PM.

Even if we take Waheguru as the judge, as mentioned by Paushura Singh ji - "we are judged by a faultless judge in a perfect court" - the judge only delivers judgment according to the laws of the nation, so maybe we should only act according to the law and not be fearful of the judge at all. Then may the statement sometime we use - "rabb toh(n) darroh" (be afraid of God) should be corrected in our consciousness and in our society, we should be fearful of our deeds and not the judge. In terms of deeds, intentions are the deciding factor, as mentioned by Aryeh ji, whether they are good or bad, like if someone kills another person in self defence, we never say it was a bad deed. In my opinion, the journey that Ravinder ji is mentioning is a journey of self-realization and of detaching ourselves from our body and realizing ourselves as energy, as "atma", and the we get closer to the ultimate reality which is like us too but without any form. It is a journey of going to the backstage of the drama, and realizing what is back there, the real you instead of the actor who is acting on the stage out front. This makes us realize our real potential, we start learning to detach ourselves from this worldly drama, then we try to play our part as "social renunciates", as we discussed earlier.

8: Pashaura Singh (Riverside, California, U.S.A.), April 27, 2010, 8:36 PM.

The description of the five realms (panj khand) in the Japji itself defies any idea that these stages are separate from each other. They are not. The mentioning of two realms in one stanza clearly indicates that they are intertwined. The second mystical stage is referred to as the 'Realm of Knowledge' (gyan khand). The frequent use of the phrase 'ketey ketey' (Many, Many) widens one's intellectual horizons chiefly due to a developing appreciation of the vastness of creation and creates the feeling of immense awe and wonder. It further results in the shattering of one's self-centered pride (haumai) in the larger scheme of the cosmos. Guru Nanak describes this experience as an outburst of a sudden illumination: 'Knowledge blazes in the Realm of Knowledge. Here is where one experiences the music of the divine Word (nada), wonderful sights, myriad sports and joy of bliss.' Indeed, this revelation comes at the divine initiative and it comes with suddenness which pierces every layer of delusion in the mind of the individual whose total life is then transformed for all times to come. It is an internal transformation. The intuitive experience of this knowledge goes beyond any scientific discoveries or information gathered by means of rational thought processes. The third stage is the 'Realm of Effort' (saram khand) where beautification of human faculties and sensibilities take place by means of the divine Word: 'There are fashioned creations of surpassing wonder. None can describe them. Were one to try one would rue the effort.' Indeed, the nature of the mystic experience in this realm is indescribable. Nevertheless, Guru Nanak further describes the indescribable: 'There, consciousness (surat), reason (mutt), mind (munn) and discernment (budhi) are honed. There, the understanding (sudh) of a divine hero or a mystic is developed.' On the whole, the mental, aesthetic, intellectual and spiritual faculties of the mystic are sharpened in this realm. Throughout this process of transformation, the divine Word (bani) plays the central role.

9: Yadwinder Singh (Pickerington, Ohio, U.S.A.), April 27, 2010, 9:23 PM.

We are on the last pauris. It'll be great if someone can shed light on the five stages of human life and evolution elaborated in the Japji Sahib. It has been an extremely spiritual and intellectual discussion for me. Thanks to the cyber sangat and sikhchic.com.

10: Nirmal Singh Nilvi (Texas, U.S.A.), April 27, 2010, 10:15 PM.

The concept of establishing five khands/ regions or realms within ourselves is the highlight of this discussion. Dharam khand is the most important one because that it is where we remain occupied most of our life. Every aspect of our thought and action matters and determines the outcome of what we accomplish, gain or lose. Our intent, mind conditioning, approach, style, decisions and many other faculties play a critical role and the outcome is a reflection of the maturity, training and orientation of these faculties. The gyan khand leads us towards spirituality, divine aspects, to understand and appreciate the knowledge, spiritual as well as cosmic. The critical role of saram khand is to appreciate and realize the role played by 'surat, mutt, munn and budh', all internal intellectual aspects of a human being. Karam khand within us is to appreciate the strength and beauty of spiritual power and grace that accompanies it. Of coarse, 'sach khand' is the ultimate realization and use of the Truth. One line in these stanzas has always remained a question in my mind and that is interpreting Guru Nanak's approach in "karmi karmi hoi vichaar'. Who is doing the contemplation/ judging and about whom. Generally accepted concept of Him doing the judging appears foggy, because of Him being Formless and He being within us and all around us. Guru Nanak also said earlier: 'uttam neech na koi'. The only answer, logically or in mystic state I can conjure, is that the outcome of our actions is the 'karmi vichaar'. The results of our actions is the judgment we receive with His grace. This is the approach I have adopted thus far. But I remain open to a more logical/ mystical alternative that may evolve out of this discussion.

11: Manjit Singh Barapindia (Canada), April 28, 2010, 4:11 AM.

In one of the posts in the previous weeks, S. Pashaura Singh ji has mentioned the five stages as the description of a spiritual journey. In one of the posts above, Jasvinder ji has also expressed a somewhat similar view. I also think along the same lines. For every sargun life-form, there is nirgun impression created in the naam domain. Guru Nanak had this unique mystic ability to form the impression of nirgun state of things. Here, Guru Nanak is describing the journey of human beings starting from their doing dharam as dogma, (duty or merely engaging in rituals). As they start to understand themselves, about the Creator and progress spiritually, the focus of their consciousness changes from that on earthly matters (dharam-saal) towards the Creator. The five stages are the description of the nirgun counterpart of the sargun form. So, we can say that, in a way, Guru Nanak is giving us an eye-witness account of the nirgun part of the human being in his spiritual ascent. Some of the words I used in the paragraph above, perhaps, need some more explanation. S. Daljeet Singh, in his book "Sikhism - Its Theology and Mysticism" - (I do not have the book with me now. I believe that is the title of the book) - says that before an entity is created, the Creator becomes naam. He is using the term naam as related to the universe. So, there is a nirgun domain that exists around the universe which can be called the naam domain. This domain seems to be the same thing what gurbani calls the 'sunn' domain. However, I think that each entity that gets created has its own naam which comes into existence because of the converging of all the attributes of Hukam that are relevant to the creation of the entity. The nirgun part and the sargun parts are connected through a channel/ stream. The communicating stream of shabad between the two states is naad. Naad is vibratory (meaning that it is transmitted by a pulse of energy) within Maya (capsule within which time-space dimensions exists). However, in the nirgun state, it is just an awareness of that pulse (un-struck sound - impression of sound without a physical wave). Gurbani tells us that shakti (energy) does not exist in the sunn state as there is no concept of time and form there. This is also what scientists say that the concept of energy cannot be defined without the concept of time and space (length and velocity). When a sargun entity is created, it is created within a shroud/ wrapping/ bubble/ capsule or enclosure of a sort. In gurbani, that capsule is called Maya. Gurbani describes several attributes of Maya. When an entity takes the sargun form, it comes into existence within the capsule of Maya. It is within this capsule that time (kaal - the span of time from its birth to its death) and space (form) is awarded to the entity. When its kaal elapses, its form also changes. So the reality created by the entity and reality created for the entity, both come to an end for the entity. So, it is a fleeting reality. Another important attribute of maya, that may be relevant here, is that the capsule of maya acts somewhat like a filter through which we can see only certain things. It allows us to see only the things that are sargun. It does not let us see the nirgun state. Maya creates an impression of separation between nirgun and sargun states. Consider the following analogy that may explain what I am trying to say in this regards. Consider at night, there are many boats floating and moving in a large body of water (a large lake or sea). Each boat is displaying lights of different colours and other markers that display their shapes. The occupants of the boats are so impressed by the beauty and shapes of the boats that they want to make their own boats like the other boats or want to posses one or several that they like most. Their focus is only on the reality created by the boats. All this time, they have 'forgotten' that their boats are supported on water (floating in water). In their enthusiasm, they are paying attention to only the fancy around the boats rather than take notice of the water which is supporting the boats. Those who, by the grace of God, can have mystical experiences, sometimes can pierce a window through the veil of maya that surrounds them for a few moments.

12: Ravinder Singh Taneja (Westerville, Ohio, U.S.A.), April 28, 2010, 2:06 PM.

Yadwinder, over the course of this week, we expect the cyber sangat to weigh in on the five khands. Stay tuned. As Pashaura Singh ji has stated, it is pretty clear that there is not a visible demarcation between the stages and should not be viewed as separate; rather, I would submit that these are deeper psychological states of the mind. We are ordinarily in the realm of dharam because it pertains to the physical world and by extension our physical structures. We know much about our physical structure but not so much about the structure of our inner world - the place from where the impetus for our actions springs. It is much like looking for a precious pearl: one has to swim away from shallow waters and dive deep; similarly, one has to dive deep into oneself to discover the treasure locked behind our conscious mind. More later.

13: Pashaura Singh (Riverside, California, U.S.A.), April 28, 2010, 5:52 PM.

The judgment on our actions is continuously taking place when we succeed or fail in our goals. I agree with Nirmal Singh ji's observation that the result of our actions is its own judgment. When we perform actions with complete dedication to Akal Purakh, we can see the functioning of divine grace in the results. As Guru Ram Das proclaims in the Gaund raga: "If one reposes hope in the Lord with complete faith and consciousness, one's heart's innumerable desires are fulfilled. The Lord knows all that occurs in the mind; He does not let go waste even a sesame grain of anyone's efforts" [GGS:859]. Therefore, intention is important in performing actions. Let us continue the thread. The fourth stage on the mystic path is the 'Realm of Grace' (karam khand) where the power and authority of the divine Word is established in the life of the mystic. This is the abode of 'divine heroes and mighty warriors' who pass beyond error and transmigration. They are in full control of themselves since they have conquered their 'self', an achievement that goes beyond the conquest of nations and people. In fact, the saintly people (bhagats) of all continents enjoy this 'Realm of Grace': "They know eternal bliss, for the True One is imprinted on their minds." Such people speak with the 'authority and power' of the divine Word (karam khand ki bani jor). But this power is completely different from the one based upon one's status, health, wealth, intellect or any worldly accomplishment (i.e., political power, economic power, intellectual power, mental power, financial power and so on). The fifth and final stage is the 'Realm of Truth' (sach khand). This is the dwelling-place of the 'Formless One' (nirankar). It is here where the soul of the mystic finds mystical union with Akal Purakh. Indeed, this is the ultimate climax of the search for Truth, for in this stage one achieves complete harmony with the divine Order (hukam): "As the divine Order, so too the deed!" This condition, however, can be known only through personal mystic experience: "To describe it, O Nanak, is as hard as steel." Here, the divine Word (bani) is identified with the 'Formless One' (nirankar): "Hail, hail the bani, which itself is the Formless One. There is nothing else its equal" [GGS:515]. Thus the divine Word is represented here not as a gross speech but as subtle impulses of sound reverberating forth from the Formless One. In other words, the divine Word functions as the 'living voice' of the Akal Purakh that resounds throughout creation. In the 'Realm of Truth' there are countless 'continents, worlds and universes whose limit cannot be told'. It is no wonder that the divine Word functions in the form of primordial wisdom as a living force and the immediate source of creation. Most instructively, in the description of the ultimate stage, there is no mention of the individual identity of the mystic. The main emphasis is on complete harmony with the divine command, an experience through which the mystic becomes an agent of the divine will.

14: Nirmal Singh Nilvi (Texas, U.S.A.), April 28, 2010, 11:56 PM.

Besides the importance of the five realms (khands), there are other nuggets to recognize and assimilate in these stanzas. Guru Nanak has not let up emphasizing on 1) realization of Him in every imaginable way; 2) acceptance of Him as the ultimate reality in its truthful and benevolent realm; 3) submit to Him, to overcome and suppress our minds' need and desire to overpower or prevail over every thing; 4) learn and recognize many natural and add-on capabilities granted by Him to do whatever we decide to do as long as our intent is noble and not hurtful to others; 5) expand our faculties by His Grace in as many spheres as we desire to satisfy curiosity and real needs; and 6) include the need and welfare of others and His other creation in our duty. In these stanzas also, he keeps repeating the same theme in many ways by using many real life examples. The suggested five realms are structured to impress upon the same theme from every angle and prism one wants to view. Three of the most easily misunderstood words in Sikh scriptures include 'guru, karam and hukam'. Understanding the context in which they are implied in a shabad is critical and a challenge. Because the colloquial cultural reference in which karam and hukam have been used for long before Guru Nanak's time, on the subcontinent, is the source of the problem. In the case of the word 'guru', the challenge continues to be its frequent use for Him with its limited reference to the living Gurus. We all are made different, grow differently, educate and train differently and pursue different values. However, in many ways, our needs, approach, goals and objectives remain the same. We can and should learn from each other as much as practical and beneficial. In this study, for example, Pashaura Singh ji may prefer viewing Guru Nanak's message from a mystic angle but he recognizes, understands and accepts the above-emphasized points in the message in its totality. It does not mean that Guru Nanak's message is limited to the mystic mind only. It is equally applicable and available to a regular Joe as well. Which, in my humble view, is the most critical but easy to miss challenge in reality. Because we all have grown under the influence of other cultural influences or perceived messages, it is hard to sort out in our mind. It is a matter of training our most selfish, self-centered, free willed and hard-to-control mind. No wonder, Guru Nanak advised us 'munn jeetey jugg jeet'.

15: Ravinder Singh Taneja (Westerville, Ohio, U.S.A.), April 29, 2010, 1:29 PM.

Guru Nanak's message, if correctly understood, has profound implications on how we live individually and socially: one of these (in my mind) is how the temporal, spatial and eternal are united in the teaching. It follows that working this out cannot be done anywhere else except in daily life - it is a daily matter. We saw at the start of this dialogue (in the Mool Mantar) how all human faculties are enlisted in praise of God - walking the way with open eyes, with attentive ears, singing and savoring the Word and tasting truth, contentment and reflection. It is on the broad highway (gadhi rah) of daily life and existence that such a life is possible. Guru Nanak's teaching above all shows us how the two dimensions of human existence intersect and connect - the horizontal dimension of daily existence and the vertical spiritual ascent - these stanzas bring this out so very clearly.

16: Guravtar (Johnson City, TN, U.S.A.), April 29, 2010, 4:24 PM.

In recapitulating stanzas 34-37, we noticed myriads of variable allegories, metaphors and similes mentioned to signify the spiritual realization by accomplished persons. The five realms listed uniquely by Guru Nanak are progressive stages to transform the mind (munn) for the ability to discern (bibek budh) the 'Truth' from worldly entanglements by application of the conscious (surat) in listening, accepting and sorting with the logical intellect (mutt). 1) Dharam Khand - comprehending the purpose of life through the blessings and empirical intellect learned from actions. 2) Gyaan Khand - gathering knowledge to enrich wisdom and enlightenment to appreciate the wonderful creation reflecting happiness in every aspect of nature. 3) Saram-Khand - accomplished humility in a blissful expression communicating love, joy and contentment. 4) Karam Khand - with realization of the discerning intellect, accomplishment of an unparallel powerful feeling dwells in the mind that is akin to the serenity and harmony of nature achieved by the braves and nobles. 5) Sach Khand - an unfathomable harmony revealed in the manifestation of nature is realized through eternal bliss. Sometimes it has been explained as establishing 'jog/jug'(union/ unity) with the Creator. Ravinder ji has mentioned a couple of times to discuss the terms 'jog', 'jugti', 'jugtae', etc. To keep this discussion short and to the point, may I request to discuss the latter as a separate topic?

17: Nirmal Singh Nilvi (Texas. U.S.A.), April 30, 2010, 8:14 PM.

Contemplating upon the five khands, we appear to agree that in them, mind orientation towards duty, responsibility and knowledge are critical elements. Since this discussion is in the religious context, I have a question. What is religion all about? The dictionary provided me a fairly complex but intriguing answer. It varies from beliefs about the universe, creation of a superhuman agency, moral codes for conduct of human affairs, state of monks/ nuns, etc. In its evolution as an institution, religion has become a complex mix of many things with a focus predominantly on divinity and it shows from the rituals and practices of all religions, including Sikhism. That is where the disconnect between 'dharma' and divinity emerges. Our duty under religious beliefs requires daily action for our survival. But the religious rituals advise and expect the action to be divine laced in a practically unrealistic and possibly only monastic ways. Which was never the intent of someone like Guru Nanak or the principles of the Guru Granth. We have felt this conflict in this study perhaps due to our mentally accepted narrow view of scriptures being for divine a purpose only. The point is, once we cross this mental barrier, scriptures are a rich source of information and knowledge of practical utility. It is sad that religious institutions preach duty and divinity, but fall short in 'how to' part, perhaps due to their own myopia. By 'how to part', I mean more detailed dissemination on self understanding, listening, attitude/ behavior development, conflict resolution, speaking kindly, compassion development, becoming a better human being, etc; all the elements that religion considers essential for divine orientation. Religion is a powerful institution without a focused mission or there is a disconnect between the mission and the methods used. It is evident from lack of pin-pointing a single accomplishment which has proven of extra-ordinary value to humanity. It is a service with unaccounted results. This is not against the concept, but we must reflect upon the practice vs. benefits. Is it about this life, next life, about Him, becoming better human being, forming a more cohesive well-functioning society. I hope it is a valid question and you can help provide an answer, because I don't. But there is an answer in Guru Nanak's stanzas under study. He came up with a concept and a practical approach to orient the human mind towards self understanding, develop attitude and behavior to better relate with others and the universal force; and in the process, learn to lead a balanced moral and spiritual life. However, in our zeal to demonstrate the higher divine and spiritual quotient in the Japji, we have adopted mediums and channels to preach mostly a ritualized divine angle; instead of making it a valuable knowledge source and guide to enrich life lived every day. It has been evident in this discussion as well. We need to understand the need to highlight more of humanity-related knowledge aspects latent in the Japji and the Guru Granth, practical useful knowledge in it and balance its spiritual and divine aspects. And, in the process, develop a highway of life journey anyone can drive with comfort and confidence and get to the destination of his choice and enjoy the ride. It does not matter whether we call it horizontally straight, vertically uplifting, spiritually soothing, mystically divine, as long as it provides its core benefit: to learn to lead life which is little bit better understood, better lived from the knowledge attained, knowledge has an aura of spirituality and divinity all in one package. Guru Nanak's bani does provide such a package and Japji is the course 101. We need to shift our approach and orientation.

18: Ravinder Singh Taneja (Westerville, Ohio, U.S.A.), May 01, 2010, 3:16 PM.

There are quite a few strands in Nirmal Singh ji's post and I hope others will chime in. My only hope is that this discussion has been valuable to the readers - as it has to me, personally. The different viewpoints have helped to enlarge - and in some instances, change - the way I have understood Japji. Nirmal Singh ji: I am not sure that I understand or am qualified to answer all the points you have raised - or if at all there are final answers to such perennial questions. Suffice to say that to me there is no special "religious context" apart from our daily lives and struggle. That is what I understand Guru Nanak to be saying. Other thoughts please?

19: Jasvinder (Hamilton, New Zealand), May 01, 2010, 11:05 PM.

It is commendable what Nirmal Singh ji has mentioned. We are lost in the woods in terms of what we should learn from our religion, and some are busy delving in meaningless rituals again. There is a lack of practicality. From my personal experience, I never understood much from gurbani and its translations, but other organizations (I won't name them here) made me understand so many aspects about how to live life. When I understood them, it ignited a zeal in me to come back to gurbani, raised curiosity about my religion, to find out if there is any practicality in my religion. The discussion here gave me some clues somewhere, and reinforced my learning from other places. We pay so much emphasis on making everything sacred and pompous (as you can see from the article on the reception of the Guru Granth Sahib saroops in New Zealand. Religion is just an label, like a Nike or Adidas shirt we wear. We are just protecting and applying soap on the shirt and cleaning it all the time, rather than cleansing the soul within.

20: Ravinder Singh Taneja (Westerville, Ohio, U.S.A.), May 02, 2010, 1:41 PM.

Thank you, Jaswinder ji, for your response to Nirmal Singh ji. There are deeper issues here that need constant attention and vigil; obviously, we are not going to solve our problems here. But what is encouraging is that we have a dialogue going. As we proceed to the final stanza of Japji next week (tomorrow), we will try and revisit (ponder) some more on some of these themes - as well as some of the terms that Guravtar ji has mentioned. A retrospective on what we talked about, what was obvious, what was a little less clear and what we should focus on in the future - should all form part of this discussion.

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The Talking Stick Colloquium XVII, Stanzas 34-37, Apr 26 - May 2"









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