A beginner's guide to Japji Sahib: Pauri 34 to 37

Note: In the following verses the five inhabitable spiritual realms (Khands) are described, which gives a glimpse of the unseen creation beyond this world. These spiritual realms are where souls can go in the world beyond. These realms are not only the journey of the soul in the world beyond but also indicates the soul’s spiritual development in this world. The souls in the different spiritual realms reflect the individual’s stages of consciousness whilst alive. For the purpose of beginners the translation of the Khands given below relates the Khands to five spiritual stages of spiritual seekers.
 

raa-tee⁽ⁿ⁾  ru-tee⁽ⁿ⁾, thit-ee⁽ⁿ⁾  vaar.
(In the first spiritual stage of living the righteous path - Dharam Khand - one accepts) Vaheguru created the nights, seasons, moon cycle, days,

pavaN  paa-Nee,  ag-nee  paa-taal.
wind, water, fire, and regions belowâ.

tis  vich  Dhar-tee,  thaap  rakh-ee  Dharam saal.
They accept that within this, the Earth was set up as a place of spiritual learning and growth.
A ‘Dharam-Saal’ refers to a place where people learn about Dharam (spiritual living), as well as a place of accommodation and rest without a fee. Similarly, the world is like a rest house and spiritual school for us to develop and grow into beautiful spiritual beings.

tis  vich, jee^a  jugat  key  rang.
Within it, they accept Vaheguru made various forms and colours of species.

tin  key  naam  a-ney’k  a-nant.
They recognise that there are unaccountable names of created life.

kar-mee  kar-mee,  ho-e  vee-chaar.
They accept that each and every action of theirs is judged Vaheguru,

sach-aa  aap,  sach-aa  dar-baar.
Vaheguru True (i.e, just), and True is Their Divine-Court.
Vaheguru is just, and Their Divine-Court is also just. Vaheguru does not do injustice to anybody.

tith-ai  so-han  pann’ch  par-vaaN.
There (in Vaheguru’s Court), the saints who listened and obeyed the Guru’s Wisdom look beautiful and are accepted.

nad-ree  karam,  pav-ai  nee-shaaN.
They (the saints) are marked with the sign of the Merciful Vaheguru’s Grace (blessing).ò
With the blessings of Vaheguru, the saints shine with glory and greatness.

kach  p-kaa-ee,  oh-thai  paa-e.
The ripe (i.e. good) and unripe (i.e. bad) are judged there.

naa-nak  gayaa⁽ⁿ⁾,  jaa-pai  jaa-e.  ||34||
(Guru) Nanak (Ji) says- when you will arrive at this place (in the world beyond), you will get to know this. ||34||
There is an afterlife without a doubt and a place of judgment (the court of Dharam Khand). Everyone will come to experience it. The spiritually wise listen to the Guru’s Wisdom and prepare for this eventual reality.

Dharam  khann’d,  kaa  ey-ho  Dharam.
This (i.e. the above narration) is what happens in Dharam Khand, the spiritual stage of living the righteous life (the first spiritual stop on the journey towards Vaheguru).

gi-yaan  khann’d,  kaa  aakh-hu karam.
And now what happens in Gian Khand, the stage of knowledge, (the second spiritual stop on the journey towards Vaheguru,) is narrated.

key-tey  pavaN  paa-Nee  vai-sann-tar,
key-tey  kaan  m-hey’sh.
In the second stage, one gains awareness of –
numerous winds, waters, and fires, as well as numerous Krishnasâ and destructive forces (i.e. invisible forces and powers);

key-tey  bar-mey  ghaa-Rat  gha-Ree-eh,
roop  rang  key  vey’s.
numerous creative forces fashioning different kinds of forms, colours, and appearances;

key-tee-yaa  karam  bhoo-mee, mey’r  key-tey,
key-tey  Dhoo  up-dey’s.
numerous worlds for acting karma, numerous mountains, and numerous exemplary saints like Dhru;

key-tey  inn’d  chann’d, soor  key-tey,
key-tey  mann-dal  dey’s.
numerous skies, numerous moons and suns, and numerous galaxies and lands;

key-tey  siDh  buDh, naath  key-tey,
key-tey  dey-vee  vey’s.
numerous Sidhs (spiritual achievers) and Buddhas (Buddhist monks), numerous masters of Yoga, and numerous feminine forces of nature of various kinds;

key-tey  dey’v  daa-nav  mun  key-tey,
key-tey  ratan  s-munn’d.
numerous godly-minded and demon-minded powers, numerous sages, and numerous jewels and oceans;

key-tee-aa  khaa-Nee,  key-tee-yaa  baa-Nee,
key-tey  paat  n-rinn’d.
numerous ways of how life is born, numerous ways of communicating, and numerous dynasties of rulers;

key-tee-yaa  sur-tee,  sey-vak  key-tey,
naa-nak  ann’t  na  ann’t.  ||35||
and, numerous conscience beings and numerous selfless servants. (Guru) Nanak (Ji says) – (in this stage one becomes aware that) Vaheguru’s limit has no end! ||35||
In the stage of knowledge, one gets spiritual awareness of the vastness of the creation and realises that despite the diversity and vastness of the creation, there is a Oneness within it all, i.e. Vaheguru.

gi-yaan  khann’d  meh,  gi-yaan  par-chann’d.
In Gian Khand, the stage of spiritual knowledge, one is completely filled with spiritual knowledge.
One living in the stage of spiritual knowledge is fully aware of what has happened and what is going to happen.

tith-ai  naad  binod, ko’dd a-nand.
In this stage, one experiences the melody of the universe, amazing wonders, and joy.

saram  khann’d  kee,  baa-Nee  roop.
Saram Khand, the stage of effort, (the third spiritual stop on the journey towards Vaheguru,) is where spiritual beauty is formed.

tith-ai  ghaa-Rat  ghaRee-yai,  b-hut  a-noop.
In this stage, many forms of matchless beauty are fashioned.

taa  kee-aa⁽ⁿ⁾  gal-aa⁽ⁿ⁾,  k-thee-yaa  naa  jaa-eh.
Talk about this stage cannot be described.

jey  ko  keh-ai,  pishh-ai  p-shhu-taa-e.
One who tries to describe it regrets the attempt (as it is impossible).

tith-ai  ghaRee-yai,  su-rat  mat  man  buDh.
In this stage, awareness, intellect, thoughts, and wisdom are moulded (i.e. they are elevated and shaped to become beautiful).

tith-ai  ghaRee-yai,  su-raa  siDh-aa  kee  suDh. ||36||
In this stage, one’s awareness becomes that of angels and spiritual achievers. ||36||

karam  khann’d  kee,  baa-Nee  jo’r.
(The fourth spiritual stop on the journey towards Vaheguru,) Karam Khand, the stage of Graceâ, is made of spiritual strength.
When one receives the Grace or one receives the blessings of Vaheguru, they develop such inner strength that they can overcome their desires and vices and ensure they don’t come under their influence.

tith-ai,  ho’r  na  ko-ee  ho’r.
Other than the spiritually strong, no one else lives in this stage.

tith-ai,  joDh  m-haa-bal  soor.
Those in this stage are warriors of great power and spiritual heroes,

tin  meh,  raam  reh-yaa  bhar-poor.
because within, they are totally filled with Vaheguru’s presence.

tith-ai,  see-to  see-taa  meh-maa  maa-eh.
In this stage, the souls of the devotees are firmly woven with Vaheguru’s Praises.

taa  key  roop,  na  kath-ney  jaa-eh.
Their spiritual beauty is beyond description.
The faces of such blessed souls radiate and glow with light.

naa  oh-eh  mar-eh,  na  Thaa-gey  jaa-eh.
Neither death (of conscience) nor deception comes to those,

jin  kai  raam,  vas-ai  man  maa-eh.
within whose minds Vaheguru abides.

tith-ai  bhagat,  vas-eh  key  lo^a.
There are devotees of many worlds living in this stage,

k-reh  a-nand  sach-aa  man  so-e.
who rejoice because the True One fills their heart.

sach  khandd  vas-ai  nirann-kaar.
In Sach Khand, the ultimate stage of union with Vaheguru, (i.e. the final stop to Vaheguru), the Formless Lord Themself comes to abide within,
When one’s ego and falsehood leave them, what is left is Vaheguru alone. This is the ultimate stage of union and also describes Vaheguru’s House beyond this world.

kar  kar  vey-khai,  nadar  ni-haal.
who having created the creation, watches over it and with Their Glance of kindness.

tith-ai  khann’d,  mann-dal,  var-bhann’d.
In this stage, one can see numerous planets, galaxies, and universes.
Before the invention of telescopes and satellites, many spiritually progressed holy mystics and saints had knowledge of the stars, planets and galaxies through inner-knowledge gained from God.

jey  ko  kath-ai,  ta ann’t, na ann’t.
If one were to speak about this, there would be no limit to its end.

tith-ai lo^a lo^a, aa-kaar.
In this stage, one sees many universes.
Alternative translation: In this stage, one sees all forms of creations and forms of the divine-light.

jiv  jiv  hukam,  tiv-ai  tiv  kaar.
(In this stage,) as Vaheguru commands, so do they act and behave.
A person in this stage does not act on ego or follow their own way, but instead acts and lives in accordance with Vaheguru’s way, as prescribed in Sri Guru Granth Sahib Ji.

vey-khai  vig-sai,  kar  vee-chaar.
(In this stage one sees that) Vaheguru thoughtfully watches over (i.e. cares for) all and is happy.

naa-nak, kath-naa,  kar-Raa  saar.  ||37||
(Guru) Nanak (Ji) says- it is as hard as steel, i.e. very hard, to describe this stage. ||37||

---

â ‘Paataal’ refers to regions below, which is also known as the underworld. ‘Paataal’ refers to the area or region below the surface of the earth.

ò Alternative translation: “With the Grace (blessings) of the Merciful Lord, their forehead is marked with the sign of approval.”

â In the Hindu tradition, Krishan, also referred as Krishna, is a personification of the Divine.

â Grace (Nadar or Prasaad) is the opposite of karma, which is all about getting what you deserve. Grace is getting what you do not deserve. It is one of the most important concepts in the Sikh tradition. Grace is the unconditional love of God shown to the unlovely; the peace of God given to the restless; the unmerited favour of God; God’s favour toward the unworthy; or God’s kindness to the undeserving. In Their Grace, God is willing to forgive us and bless us, even though we fall short of being perfect.