The Five Khands in Japu

If we were to state the purpose of human birth, and the method to achieve it, in a few words it would be ‘to reunite the soul with the Creator and this is possible through Divine grace’. The first composition in Sri Guru Granth Sahib, ‘Japu’, leads us on 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 Karam or just 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 benefit of nadar and the resultant happiness. So Japu leads the soul to profound happiness through Divine grace.

Japu has 38 Pauris or stanzas followed by an epilogue, the Slok. The culmination of the process of gaining grace is described in the last six Pauris out of which the 32^nd and 33^rd Pauris are in preparation of the ascent to the high state or level which metaphorically is the abode of the formless Creator. The 32^nd Pauri says that in order to be one with the Master one must remember and imbibe His virtues endlessly to be entitled to His 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 ੭

May I have my one tongue multiplied a million times, then twenty million, and with each of them I utter Naam, the Name of the Master, a million times; these are the steps of the staircase that raise me to be one with Him. This is so motivating that hearing the Divine virtues even the worms (those who never thought so) also wish to join; but this is possible by grace; otherwise it is pointless waffle.

The 33^rd Pauri, continuing in the same vein, emphasizes the need for grace stating that no one can achieve this by personal strength.

The next four Pauris describe the five Khands meaning realms or stages of spiritual advancement. The process involves progressive widening of the thought horizon with the individual identifying himself as part of the cosmos and therefore the total creation, finally seeing the Creator in every thing that exists. In that state one conforms to the laws of nature, accepting them as Divine commands.

The five stages are of dutifulness, knowledge, toil or effort, grace and finally the 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 do it well. This is the realm of dutifulness or Dharam Khand. Dharam, which in English language is referred to as Dharma, also means religion and righteousness. The latter two also boil down to dutifulness as one needs to carry out what is expected in the given environment. As in any practical situation one is judged based on deeds or performance. The 34^th Pauri says:

ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥ ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥ ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥---

Night (and day), the seasons, the lunar movements, days of the week; the air, water, fire and the nether regions; in their company the earth has been created to perform one’s Dharam;

ਤਿਸੁ ਵਿਚਿ ਜੀਅ ਜੁਗਤਿ ਕੇ ਰੰਗ ॥ ਤਿਨ ਕੇ ਨਾਮ ਅਨੇਕ ਅਨੰਤ ॥---

On the earth there are creatures of various types and hues with innumerable names; (this indicates that one should act in the awareness that other creatures also exist and one has responsibilities towards them).

ਕਰਮੀ ਕਰਮੀ ਹੋਇ ਵੀਚਾਰੁ ॥ ਸਚਾ ਆਪਿ ਸਚਾ ਦਰਬਾਰੁ ॥---

They are all judged based on their deeds, past and current; the Judge is just and so is His court;

ਤਿਥੈ ਸੋਹਨਿ ਪੰਚ ਪਰਵਾਣੁ ॥ ਨਦਰੀ ਕਰਮਿ ਪਵੈ ਨੀਸਾਣੁ ॥---

Those whose performance is accepted are glorified; they are marked for Divine grace.

ਕਚ ਪਕਾਈ ਓਥੈ ਪਾਇ ॥ ਨਾਨਕ ਗਇਆ ਜਾਪੈ ਜਾਇ ॥੩੪॥ ੧ ੭

Whether the soul has matured to receive this grace is decided only when one reaches the Master’ abode.

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 in this game the pieces which move according to throw of dice can get home if they have matured. Similarly the souls whose deeds are acceptable are considered mature and entitled to enter 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 ॥

Having learnt about dutifulness in Dharam Khand let us talk about Gian khnd the realm of knowledge.

Whereas Dharam Khand talks in terms of the earth, our solar system and individual conduct, Gian Khand enlarges the vision to include the belief systems, different types of life forms, their sounds and scientific facts including those about other solar systems:

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

There are many types of air (gases), water (liquids), fire (sources of heat and light); there are many Krishnas, Maheshs, many Brahmas with creations in different forms and colors. There are numerous places to perform duties and many disciples like Dhru and teachers (like Naarda);

It is interesting to note that unlike one each of the gods like Brahma, Vishnu and Mahesh in the Hindu belief there are many of them. This confirms that the adjective One applies only to the Creator.

ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥

There are numerous clouds, moons, suns, solar systems and planets.

This says that there are numerous solar systems, a fact not known to the scientist when it was stated by Guru nanak.

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॥

There are numerous Sidhas, Buddhas, yogis, goddesses, gods, demons; many silent ascetics, many valuables in the sea. There are many life forms, types of speech and chains of kings, Many have wisdom and devotional service; there is no limit to all this.

With this knowledge one is motivated to listen to the celestial music i.e. the Divine Word. This acts as motivation to fashion one’s life and to be part of all this. This leads to the realm of effort or diligence, the Saram Khand described 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॥

In Saram Khand one aims at beauty (the method the bride adopts to be attracted by the husband); the soul fashions itself into incomparable beauty that cannot be described; the consciousness, thinking and understanding are molded and purified to be like those of the gods and the sidhas.

The mind so molded is able to resist temptations and is not distracted from the path he (or she) has chosen. He gets the strength to embark on the final ascent. This stage can only be reached by Divine grace; he has thus entered the realm of Grace 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 ॥

Karam Khand is characterized by one seeing none else but the Creator (in nature). Ever imbued with praises of the Master and Naam in mind one gets strength like that of the great warriors; their form cannot be described; those in whose mind God abides do not perish or get led astray, there is devotion and presence of the True Lord in their minds makes them happy.

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, the 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 ੮

Sach Khand is the abode of the Formless lord; He creates and bestows His grace; He pervades all planets, solar systems and the entire universe which has no limits; it covers all the planets and existence; every thing happens according to Divine commands, thinking of this the Creator is pleased. This state is as hard to describe as is iron.

So Sach Khand is where Divine commands, Hukam is obeyed. That is to say one who lives by Hukam is in Sach Khand. We read in the first Pauri:

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

How do we break the wall of falsehood and be one with the Truth?

Live according to the preordained Hukam.

Further it is by Divine grace that one carries out Hukam:

ਹੁਕਮੁ ਭੀ ਤਿਨ੍ਹ੍ਹਾ ਮਨਾਇਸੀ ਜਿਨ੍ਹ੍ਹ ਕਉ ਨਦਰਿ ਕਰੇਇ ॥ ਹੁਕਮੁ ਮੰਨਿ ਸੁਖੁ ਪਾਇਆ ਪ੍ਰੇਮ ਸੁਹਾਗਣਿ ਹੋਇ ॥੧॥ ੩ ੫੧੦

Only those who receive Divine grace carry out Hukam; accepting Hukam they become the fortunate recipients of the Master’s love and comfort (SGGS, p 510).

The 38^th Pauri of Japu summarizes the five Khands using the metaphor of a goldsmith’s shop where he melts and casts the precious metal:

ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥---

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

ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥---

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

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

Make carrying out 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 – Realm of 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.

Sri Guru Granth Sahib

Sri Guru Granth Sahib

Sri Guru Granth Sahib is the sacred scripture of the Sikh faith which is the youngest of the organized religions of the world. The Sikhs had ten Gurus in physical form but SGGS has the hymns of the first five and the ninth Gurus only. Also included are the compositions of 15 Hindu and Muslim Bhagats (saints), and 15 bards. The scripture is all in verse and is laid out according to Raags of the Indian musical tradition. Each guru kept a record of his hymns and collected those of the saints during their sojourns. The next guru added his own compositions and collections and passed on to his successor. These compositions were authenticated and have been preserved. Its compilation was completed in two stages. In the first stage the fifth Guru compiled the hymns of the first five Gurus, the saints and bards in 1604 CE. He called this volume “Pothi Sahib” and said “Pothi Parmesar ka Thaan” (Pothi is the place where one can find God - p 1226) and gave it status above his own. Foundation for a venerated status for the sacred hymns was therefore laid in accordance with Guru Nanak’s description of Shabad (Word) as Guru “Shabad Guru surt dhun chayla“(Shabad is the Guru and consciousness the disciple – p 943).

We do not have record of the hymns of the sixth, seventh and eighth Gurus. The tenth Guru added the hymns of the Ninth Guru, and gave final shape to the scripture that exists now without including any of his own. The record of his hymns is available separately.

Before shedding his physical form in 1708 CE, the tenth Guru conferred the status of Guru on the scripture and the scripture is thus called Sri Guru Granth Sahib (SGGS), the eternal Guru of the Sikhs. It is eternal for two reasons. One, the scripture does not die and second its contents are not based on historical stories like in the Ramayana, Mahabharata, or the Bible and are thus not a function of time. Instead, it represents universal truths that do not change. SGGS is not just a book and is treated with veneration as the living Guru. It presides over all religious functions and in Gurdwaras.

It has a unique position among the scriptures of all the religions in that its contents were authenticated by the Gurus themselves. Since it contains the hymns of not only the Sikh Gurus but also those of Hindu and Muslim saints it has universal appeal. It is devoid of rituals, dogmas and superstitions. It incorporated numerous scientific phenomena particularly about millions of planets and the infinite nature of the universe, as also the Big bang theory of creation, centuries before science articulated them. It may therefore be rightly be called the universal modern scripture of all religions.

SGGS is a revealed scripture in that the Gurus received communication direct from God. The Guru says:

Jaisi main aavay Khasm ki Baani taisra kari giaan vay Laalo.

I say as the Word comes to me from the Master O Lalo - p 722.

Haun aapho boli na jaanda main kahiaa sabhu hukmaao jio.

I can say nothing by myself; I speak as commanded by the Almighty - p 722.

It teaches respect for all religions and asks people not to find fault with the scriptures of other religions but rather try to understand them:

Bayd katayb kaho mati jhoothay , jhootha jo na bicharai.

Do not find fault with the Eastern or Semitic scriptures, the fault lies with one who does not try to understand them - p 1350).

The essence of its teachings is given in the Mool Mantar or the root mantra at the beginning of the scripture thus:
<> siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI sYBM gur pRswid ] 1 (One), All Pervasive Lord, the Universal Truth, Creator, Beyond Fear or Jealousy, Timeless and deathless, Does not Incarnate, Self Existent, Known through the Grace of the True Guru - p 1).

The numeral 1 signifies that God is indivisible, there is only one God Who has the virtues given above.

SGGS teaches the straightforward path of a productive and clean life based on truth; the major teachings in outline are summarized below.

Sachu orai sabhu ko upar sachu aachaaru.
Truth is higher than everything else but higher still is truthful living - p 62).

There is no merit in giving up a householder's life and taking to sanyas i.e. renunciation; one still depends on the householders for food and clothing. Instead one should spend time on doing one's duties to the profession, family and the society.
The three fundamental principles of virtuous life are to remember God’s virtues and commands (Naam Japna), earning honestly (Khatay Ghaalay, Dharam di Kirt), and sharing (Vand Chhakna). There should be no controversy about which is the best religion:

Sarab dharam meh srayst dharam ; Hari ko Naam japu Nirmal karam.
The supreme religion is to remember Naam and do good deeds - p 266).
Ghaali khaaey kichh hathuh dayi.
Work hard to earn and share - p 1245).
It is thus teaches to lead a life of practical spirituality with social responsibility.

We can remember someone who has a form, but God is formless (Nirankaar). He is Spirit whose nature remains unchanged in time and space. God is therefore all pervasive in the same form for ever. We can remember such a Master only through His virtues and then try to emulate them to become God-like. Remembering the virtues thus leads to:
Gun kah Guni samaavniaa.
Merging in the Praise-worthy Master through remembering His virtues - p 110).
The pronoun 'He' indicates male gender and has been used in generic terms, but God is gender-neutral. He is at once both father and mother; is neither man nor woman.

It teaches belief in fatherhood of one God and brotherhood of all mankind, thus:
Ek Pita Ekas kay hum baarik.
One father, we are all His children - p 611).

It teaches to pray not only for the self but all:
Sabhay jea smaali apni mehr karu; ann paani much upaaey dukh daaladu bhann taru.
O Lord, pray look after all creatures and show your compassion; produce plenty of grain and water; remove suffering and misery of all and enable them to successfully go across the world ocean – p 1251)

The human soul is an off-shoot of the Supreme Soul (God).
Mann tu joti saroopu hain apna moolu pacchaanu.
O my mind you are the embodiment of the Divine light, recognize your roots - p 441).

Every birth is to serve the purpose of the Creator. The soul has a role to play which is told to him before birth. This is Hukam or Divine commands. Because of his ego the soul forgets these and goes his own way. This results in the soul not being able to reunite with God after the granted period of life and keeps going through cycles of deaths and rebirths. The concept of reincarnation and karma is thus endorsed:
Udam kareh anayk Hari Naamu na gavhee; bharmeh joni asankh mari janmeh aavahee.
Man strives in numerous ways but does not remember Naam; this results in his wandering in innumerable life forms going through deaths and rebirths – p 705).

In Japu ji Guru Nanak asks a question and answers:
Kiv sachiaara hoeeai kiv koorai tutai paali?
Question:How can the wall of falsehood be broken so that one can reach the Truth?
Answer: Hukam razaaee chalna Nanak likhiaa naali.
Live life according to the preordained commands - p 1.

The soul came from God and has a close relationship with the Creator as between spouses. This gets soured due to soul’s ego and the wall mentioned above results. The Guru can help overcome this:
Dhan pir ka ik hi sungi vaasa vichi haumai bheeti karaari; Guri poorai haumai bheet tori jan Nanak milay Banvaari:

The spouses live together but are separated by a strong wall of ego; the accomplished Guru breaks this wall of ego and the soul-bride meets the Creator - p 1263).

We must therefore follow the directions of the Guru for:
Mati koyee bharam bhulay sansaar; gur bin koay na utrasi paar.
Lest any one should be lost in delusion; no one gets across the world ocean without following the Guru - p 864)

Union of the soul with God is possible only in human birth which is the opportunity for union with God and facilitated by participating in holy congregations;
Bhaee Prapat manukh dehureeaa; Gobind milan ki ih teri bareeaa;avar kaaj teray kitai na kaam; mil saadh sangat bhaj keval Naam.
You have obtained human birth. This is your chance to be with the Master. Other methods are of no use, participate in the Sadh Sangat - the holy congregation - and remember Naam - p 12.

When we remember Naam we not only recount God's virtues but are reminded of the tasks that God gave to the soul before birth - Hukam. Naam thus has a dual meaning.

Eastern scriptures talk of three modes of human behavior. These are called the three gunas namely Tamsik (denoting inertia and ignorance or darkness), Rajsik (aspirations and diligence to achieve) and Satmik (Goodness). The Guru asks humans to transcend these into the fourth state called Turia (meaning the fourth). This is the stage of Sahj or equipoise and is the state in which one does not strive to be good but goodness comes naturally:
Trihu gunaa vich sahj na paaeeai trai gun bharam bhulaaey: parheeai guneeai kiaa katheeai ja mundhu ghuthaa jaaey; chauthai padd mah sahj hai gurmukh palai paaey.
Equipoise is not possible through the three gunas, they cause delusion; what use is reading, contemplating and speaking about the scriptures when one breaks with the source; Sahj is obtained at the fourth stage achieved through the Guru – p 68.

When one makes remembrance of Naam a part of life one gets entitled to Nadar or Divine grace, which is the ultimate facilitator for a successful life leading to merger with the Creato

All achievement in life is attained by nadari (Divine grace or approval):
Sabh nadree karam kamaavday nadree baahri na koay: jaisee nadari kari daykhai Sacha taisaa hee koee hoay.
Every one performs according to Divine approval, none is beyond it; One is as the Master’s grace – p 66.

Other teachings in brief are as follows:

· Gur Parmesar eko jaan (know the Guru and God as one –p 864) because it is through the Guru that one can know God.

· The four things needed for a successful life are Dharam (religion, dutifulness, righteousness), Arth, (economic well being), Kaam (fulfillment of desires) and Mokh(salvation). These are granted by God: Arth Dhram Kaam Mokh ka Daata (God grants the benedictions of Arth, Dharam, kaam and Mokh- p 805)

· The five things to imbibe are: Sat, Santokh, Daya, Dharam and Sach I apnay hrih bheetar vaaray (Imbibe sharing, contentment, compassion righteous living, and truthfulness. - p 379).

· The five things to avoid are: Kaam, Krodh, Lobh, Moh and Abhimaan bikhai ras in sangat tay tu rahu ray (Avoid the poisonous potion of lust, anger, greed, attachment and vanity- p 111.

· The major impediments to avoiding reincarnation and achieving union with God are: Par tann par dhann par ti ninda par apbaad na Chhootai; aavaagavan hot hai phuni phuni ih parsang na tootai (If looking viciously at the beauty or wealth of others, slander, conflict, jealousy and backbiting are not given up; there is reincarnation again and again and this story never ends - p 971).

· There are no places called hell or heaven: Kavan narak kia surg bichaara santan douoo raaday (God's saints reject both hell and heaven - p 969). Not being able to merge with God and going through reincarnations is hell, merging is heaven: "Lakh chauraaseeh narak na daykhhu raski raski gun gaaee hay (Those who forget God, go through 84 lakh joona - Life forms, but those who remember God escape that - p 1072).

· All superstition is rejected; Sagun Apsagun tis kau lagai jis cheet na aavai (Good and bad omens are for those who do not remember God - p 401).

· Depend on God alone for all your needs, dence dependence on any person is not fruitful: Maagau Raam tay sabh thok. Manukh kau jaachat sramu paaeeai Prabh kai simrani mokh (I ask every thing from God; One feels ashamed asking others but asking from God one obtains liberation - p 682).

· Extra-marital relationship is taboo: Jaisa sangu biseear siau hai ray taisaa hi ihu par grihu (Extramarital relationship is poison, like company of a snake - p 403).

Sadh Sangat - The Holy Congregation

Sadh Sangat - The Holy Congregation

All humanity created by the One Creator is one brotherhood. All human beings are therefore equal in the eyes of God and all differences based on economic status, religion, caste or creed do not have Divine sanction.This is the underlying principle in Sikh practice of Sangat (company or congregation) and Pangat (eating together). The two go together. When we go by what God desires us to do, we become holy. When we get together to be reminded of His commands, reflect on His virtues, identify the brotherhood under the fatherhood of the Creator and be of use (service) to one another, we form a holy congregation, Sadh Sangat or Sat Sangat. Sadh means a holy person and Sangat means company or gathering. Sadh Sangat is therefore holy congregation. It is also called Sat Sangat, Sat meaning truth. Sadh Sangat or Sat Sangat is therefore holy congregation in search of truth.

In the Sadh Sangat one does not find fault with another but every one joins in praising and listening to the praises of the Creator. We are therefore advised
ਨਿੰਦਉ ਨਾਹੀ ਕਾਹੂ ਬਾਤੈ ਏਹੁ ਖਸਮ ਕਾ ਕੀਆ ॥ ਜਾ ਕਉ ਕ੍ਰਿਪਾ ਕਰੀ ਪ੍ਰਭਿ ਮੇਰੈ ਮਿਲਿ ਸਾਧਸੰਗਤਿ ਨਾਉ ਲੀਆ ॥੩॥ ੫ ੬੧੧
Do not slander any one in any way; all are created by the same Creator; this is understood by one who is blessed to remember God in holy congregation, Sadh Sangat (p 611).

Holy congregation has two aspects, ‘Simran’ or remembrance of God’s virtues and ‘Seva’ or service. Service may be physical, intellectual or monetary. Simran and Seva form the bedrock of a true spiritual life, which is ‘spirituality with social responsibility’.

Remembrance is done both individually and in a congregation. Both these aspects are part of spiritual advancement and have been described in Japu Ji. In the third Pauri (stanza) we learn how an individual starts praising God for which the term Gaavai (praising) is used. Pauris eight through eleven advocate Suniai ( listening), which is what we do in a congregation. This leads to happiness (Sadaa Vigaas) and keeping away from vice (Dookh Paap Ka Naas). We can remember someone or something that we knew but may have forgotten. This is the case with Divine commands; forgetting the commands is forgetting the Creator and remebering Him is remebering the commands.

Every one is born to fulfill God’s purpose and that purpose is made known to the soul by Divine commands before birth. The family and faith we are born into, the friends we make, the profession we adopt and so on are predestined. It is the duty of the soul to perform his functions in the given environment well. Man is required to earn to ensure his economic well being. However he is not a robot; he has emotions and desires that must be fulfilled by having a family, earning wealth and enjoyment. In this context there are likely to be distractions from the primary function of duty and if he succumbs to these, he forgets God’s commands. The distractions mentioned above are strong and inebriating:

ਨੈਨਹੁ ਨੀਦ ਪਰ ਦ੍ਰਿਸਟਿ ਵਿਕਾਰ ॥ ਸ੍ਰਵਣ ਸੋਏ ਸੁਣਿ ਨਿੰਦ ਵੀਚਾਰ ॥ ਰਸਨਾ ਸੋਈ ਲੋਭਿ ਮੀਠੈ ਸਾਦਿ ॥ ਮਨੁ ਸੋਇਆ ਮਾਇਆ ਬਿਸਮਾਦਿ ॥੧॥ ੫ ੧੮੨
The eyes are inebriated looking viciously at others’ wealth and beauty; the ears by listening to slander and thinking about it; the tongue overindulges in tasty food; the mind thus sleeps in the grip of transitory pleasures (p 182).

The mind needs to be kept awake and this is done by Simran, i.e. reminder. Participants in a congregation do that by praising and reflecting on the Name or Naam i.e. the virtues of God. A holy congregation emphasizes only on God’s Name and does not believe in praising gods, goddesses or people:
ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥ ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥ ੧ ੭੨
How is the holy congregation known? It is where the only subject of discourse is the Holy Name; this is the command of the true Guru (SGGS, p 72).

Some people say “God is within me, my mind is clean; I have no need to go to a congregation or meditate”. Such a person may be well meaning but it is also true that when at cross-roads for a decision, he will always take one that suits him, that may be detrimental to others, and not necessarily ethical. We can look at this in another way. Man makes many resolutions at different times, sticks to them for a while and then forgets mostly because of reasons that are self-serving. Recounting God’s virtues in meditation and going to congregations i.e. Sadh Sangat refreshes his mind and he is reminded of them. The need for the holy congregation in this regard may be understood by a metaphor:
ਜੈਸੀ ਧਰਤੀ ਊਪਰਿ ਮੇਘੁਲਾ ਬਰਸਤੁ ਹੈ ਕਿਆ ਧਰਤੀ ਮਧੇ ਪਾਣੀ ਨਾਹੀ ॥ ਜੈਸੇ ਧਰਤੀ ਮਧੇ ਪਾਣੀ ਪਰਗਾਸਿਆ ਬਿਨੁ ਪਗਾ ਵਰਸਤ ਫਿਰਾਹੀ ॥੧॥ ੩ ੧੬੨
The clouds drop rain on the earth. Isn’t’ water already there in the earth? The water from the earth travels as clouds and showers rain (SGGS, p 162),

The earth has water under and on it. But this cannot ensure that plants and crops bloom; they will wither if the land they grow on is not irrigated. This is achieved by rain water which either directly or through canals irrigates the land. This is exactly what happens to the mind. It withers if it is not refreshed by the Naam through the rain of ambrosial discourses and singing in congregations. Simran or meditation is similar to the water being pumped from under the earth. The way underground water gets depleted unless it is replenished by rains, individual meditation must be supplemented by attending congregations That is because confining only to oneself one develops a sense of being good and this self importance or Haumai becomes a liability. Simran both as individual meditation and congregational is therefore necessary. Going to the congregation helps in developing humility because it inculcates the spirit of service, listening rather than telling, and participation instead of just being oneself:
ਮਨੁ ਸੁਕਾ ਹਰਿਆ ਹੋਇਆ ਮੇਰੀ ਜਿੰਦੁੜੀਏ ਹਰਿ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ਰਾਮ ॥ ਹਰਿ ਭਾਗ ਵਡੇ ਲਿਖਿ ਪਾਇਆ ਮੇਰੀ ਜਿੰਦੁੜ ਜਨ ਨਾਨਕ ਨਾਮਿ ਸਮਾਏ ਰਾਮ ॥੧॥ ੪ ੫੩੮
The withered mind becomes fresh again when Naam is remembered; this comes by good fortune and one merges into the Lord (SGGS, p 538).

ਤਹ ਮਰਣੁ ਨ ਜੀਵਣੁ ਸੋਗੁ ਨ ਹਰਖਾ ॥ ਸਾਚ ਨਾਮ ਕੀ ਅੰਮ੍ਰਿਤ ਵਰਖਾ ॥੩॥ ੫ ੭੩੯
In the holy congregation one experiences the nectar of Naam being showered; this rids one of feelings of pain or pleasure, of births and deaths (SGGS, p 739).

We are all subject to the effects of evil thoughts and deeds. Holy company keeps them at bay. They are indeed fortunate who join the holy congregation:
ਵਡਭਾਗੀ ਹਰਿ ਸੰਗਤਿ ਪਾਵਹਿ ॥ ਭਾਗਹੀਨ ਭ੍ਰਮਿ ਚੋਟਾ ਖਾਵਹਿ ॥ ਬਿਨੁ ਭਾਗਾ ਸਤਸੰਗੁ ਨ ਲਭੈ ਬਿਨੁ ਸੰਗਤਿ ਮੈਲੁ ਭਰੀਜੈ ਜੀਉ ॥੩॥ ੪ ੯੫
Those who are fortunate get to join holy congregation; the unfortunate go through painful wanderings. One does not find holy congregation without good fortune and without it remains under the influence of evil (SGGS, p 95).

In holy congregation we see people listening with devotion and serving with humility. They listen attentively, serve food, gather used plates andlook after shoes of the Sangat. Such examples are not lost on the participants and act as motivation. They relish the Divine presence thus seen within; they are truly fortunate:
ਜਿਨ ਹਰਿ ਜਨ ਸਤਿਗੁਰ ਸੰਗਤਿ ਪਾਈ ਤਿਨ ਧੁਰਿ ਮਸਤਕਿ ਲਿਖਿਆ ਲਿਖਾਸਿ ॥ ਧਨੁ ਧੰਨੁ ਸਤਸੰਗਤਿ ਜਿਤੁ ਹਰਿ ਰਸੁ ਪਾਇਆ ਮਿਲਿ ਜਨ ਨਾਨਕ ਨਾਮੁ ਪਰਗਾਸਿ ॥੪॥੪॥ ੪ ੧੦
Those with good fortune get to join the true Guru's holy congregation; glory to such holy company of God's servants in which the mind is illumined and we relish Divine presence within (SGGS, p 10)

One then gets to a state when evil thoughts leave the mind. Meditation then becomes part of one's nature. This leads the soul on the path to merger with the Creator, thus avoiding reincarnation, which is the aim of human birth. This is achieved through Sadh Sangat:
ਸਾਧਸੰਗਤਿ ਕੈ ਬਾਸਬੈ ਕਲਮਲ ਸਭਿ ਨਸਨਾ ॥ ਪ੍ਰਭ ਸੇਤੀ ਰੰਗਿ ਰਾਤਿਆ ਤਾ ਤੇ ਗਰਭਿ ਨ ਗ੍ਰਸਨਾ ॥੧॥ ੫ ੮੧੧
Evil flees when participating in Sadh Sangat; one is imbued with the love of God and is not subjected to reincarnation (SGGS, p 811).

Seva done voluntarily in congregation also imbibes that quality in life. One then engages in work for the good of humanity particularly the less fortunate. Service can be done in many ways and may include education for the poor; singing in congregations; discourses; participation in study circles and such other intellectual work; organizing relief like in natural disasters; supervisory work and providing resources. They also include work like conducting community awareness programs on issues like health or other issues affecting the society. Service has three components, namely physical, mind and resources (ਤਨ, ਮਨ, ਧਨ):
ਅਨਿਕ ਭਾਂਤਿ ਕਰਿ ਸੇਵਾ ਕਰੀਐ ॥ ਜੀਉ ਪ੍ਰਾਨ ਧਨੁ ਆਗੈ ਧਰੀਐ ॥ ਪਾਨੀ ਪਖਾ ਕਰਉ ਤਜਿ ਅਭਿਮਾਨੁ ॥
ਅਨਿਕ ਬਾਰ ਜਾਈਐ ਕੁਰਬਾਨੁ ॥੧॥ ੫ ੩੯੧
We can do service in many ways; the servant offers his mind , soul, resources and does physical service; he offers himself for any sacrifice (SGGS, p 391).

Voluntary service is a virtue and is appreciated by all. However one should not serve to earn acclaim or any other benefits. It should also not impart a sense of pride:

ਗਣਤੈ ਸੇਵ ਨ ਹੋਵਈ ਕੀਤਾ ਥਾਇ ਨ ਪਾਇ ॥ ਸਬਦੈ ਸਾਦੁ ਨ ਆਇਓ ਸਚਿ ਨ ਲਗੋ ਭਾਉ ॥ ੪ ੧੨੪੬
One cannot serve if one calculates the benefits; if done, it is not accepted as service; also one cannot enjoy the Shabad, Guru's word, and love for the Truth does not develop. (SGGS, p 1246).

Man should therefore make service part of his nature, a part of life. One engaged in service should not even feel that he is doing anything special; just the way he eats food or drinks water. This is possible if one does not think that he is doing anything; rather he is doing as God guides him. This way he obliterates his egoistic self and serves with God in mind.

This is the ideal because Simran and Seva seem to become part of life:
ਮਾਨ ਮੋਹ ਅਰੁ ਲੋਭ ਵਿਕਾਰਾ ਬੀਓ ਚੀਤਿ ਨ ਘਾਲਿਓ ॥ ਨਾਮ ਰਤਨੁ ਗੁਣਾ ਹਰਿ ਬਣਜੇ ਲਾਦਿ ਵਖਰੁ ਲੈ ਚਾਲਿਓ ॥੧॥ ਸੇਵਕ ਕੀ ਓੜਕਿ ਨਿਬਹੀ ਪ੍ਰੀਤਿ ॥ ਜੀਵਤ ਸਾਹਿਬੁ ਸੇਵਿਓ ਅਪਨਾ ਚਲਤੇ ਰਾਖਿਓ ਚੀਤਿ ॥੧॥ ਰਹਾਉ ॥ ੫ ੧੦੦੦
One who has not let pride, attachment, greed and vicious thoughts affect his mind; receives the jewel of Naam and Divine virtues and takes them with him to the hereafter. Such a servant has the everlasting love for the Master, he serves the Master while living and, remembers Him when departing from this world (SGGS, p 1000).

The importance of Sadh Sangat, the holy congregation for a spiritually meaningful and socially useful life cannot be overemphasized.