Panj Khand – Guru Nanak’s Universal and Practical Guide for Spiritual Progression

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If we were to state the ultimate purpose or Goal of human birth, it would be to reunite the mind with its ‘Mool / Jot Saroop‘ – Realize the Creator within.

The practical Spiritual roadmap or Method to achieve it is described by Guru Nanak in his ‘Jap‘ composition enshrined within the Sri Guru Granth Sahib (SGGS 7-8). Also translated as ‘Five Realms’ or ‘Five Stages’, Panj (five) Khand framework serves as Spiritual pathway toward Realization of the Creator within – the ultimate Goal or purpose of human birth.

Five Stages of Spiritual Development

Through this Spiritual roadmap of five interconnected stages of Spiritual journey, Guru Nanak encourages us to live righteous life, pursue Divine Giyan-Wisdom / Virtues, strive for self-improvement by becoming Enlightened and fit for the Divine Grace through sincere self-efforts, and ultimately become Spiritually United with the Creator within as the ultimate goal of life – live life in conformance with the Divine Hukam – become ‘Sachiaaraa‘ (‘ਸਚਿਆਰਾ’). These five stages or Panj Khand of an individual’s Spiritual progression are:

  1. Dharma Khand (‘ਧਰਮ ਖੰਡ’) – Realm of Moral Duty, Righteousness, Virtues
  2. Giyan Khand (‘ਗਿਆਨ ਖੰਡ’) – Realm of spiritual Enlightenment
  3. Saram Khand (‘ਸਰਮ ਖੰਡ’) – the Realm of Spiritual Efforts
  4. Karam Khand (‘ਕਰਮ ਖੰਡ’) – the Realm of Grace
  5. Sach Khand (‘ਸਚ ਖੰਡਿ’) – the Realm of Truth (Creator within)

(1) Dharma Khand – the Realm of Duty. This is the starting point of one’s Spiritual journey where one becomes Aware of responsibilities/duties. The enlightening Guru’s Giyan-Wisdom contained within the Guru Shabad teaches us to build the fence of Dharma around and abide by Dharma at all costs. As a result, the seeker’s journey progresses into the next stage.

  • ਇਹੁ ਸਰੀਰੁ ਸਭੁ ਧਰਮੁ ਹੈ ਜਿਸੁ ਅੰਦਰਿ ਸਚੇ ਕੀ ਵਿਚਿ ਜੋਤਿ ॥ ਗੁਹਜ ਰਤਨ ਵਿਚਿ ਲੁਕਿ ਰਹੇ ਕੋਈ ਗੁਰਮੁਖਿ ਸੇਵਕੁ ਕਢੈ ਖੋਤਿ ॥ : This body (or human life) is all about practicing Dharma (‘ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ’, ‘ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ’….) in which the Creator’s ‘Jot‘ (Light-Conscience) is within. Hidden or embedded within (this ‘Jot‘ or Conscience) are the Jewels (of Godly Virtues, Wisdom etc); only some ‘rare‘ seekers dig them out from the depth of Conscience through internalization of the Message of the Shabad by becoming ‘Sevak’ (Sikh: learner, seeker, Gurmukh). (sggs 309).
  • ਰਾਤੀ ਰੁਤੀ ਥਿਤੀ ਵਾਰ ॥ ਪਵਣ ਪਾਣੀ ਅਗਨੀ ਪਾਤਾਲ ॥ ਤਿਸੁ ਵਿਚਿ ਧਰਤੀ ਥਾਪਿ ਰਖੀ ਧਰਮ ਸਾਲ ॥ : In the midst of nights, seasons, days, weeks; air, water, fire and nether regions; the earth is established as a setting for humans to practice Dharma (i.e. living Virtuous/Righteous Life) for their Spiritual growth. (sggs 7).
  • ਅਗੈ ਗਇਆ ਜਾਣੀਐ ਵਿਣੁ ਨਾਵੈ ਵੇਕਾਰ ॥੩॥ : While traversing towards my Spiritual Goal I Realize that living without conformance with Divine Naam (Giyan / Hukam / Virtues) it is all futile. ||3|| (sggs 16).

(2) Giyan Khand – the Realm of spiritual Enlightenment. True wisdom comes when one progresses from Dharam Khand to Gyan Khand and shapes their life according to Gurbani’s teachings.

A Virtuous conduct makes one to detach from falsehood or non-realized state of the mind. As a result one begins to think about Spiritual matters. In the light of such thinking, an individual then starts realizing the Omnipresence of the One Creator within. This gives rise to a strong desire for understanding ‘Who am I‘, Divine matters, nature of the world, the purpose of human existence, and so on. With Wisdom comes the resolve to do the right thing. The seeker then enters the third stage of Spiritual Journey.

  • ਕੁੰਭੇ ਬਧਾ ਜਲੁ ਰਹੈ ਜਲ ਬਿਨੁ ਕੁੰਭੁ ਨ ਹੋਇ ॥ ਗਿਆਨ ਕਾ ਬਧਾ ਮਨੁ ਰਹੈ ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਇ ॥੫॥ : As the water remains confined in a pitcher, (just so) the mind is restrained by the Spiritual Wisdom. But (as) the pitcher cannot be shaped without the water, (just so) there can be no Spiritual Wisdom without the Guru. ||5|| (sggs 469).
  • ਗਿਆਨ ਰਤਨਿ ਮਨੁ ਮਾਜੀਐ ਬਹੁੜਿ ਨ ਮੈਲਾ ਹੋਇ ॥ : When the mind is cleaned (scrub, polish, scour-ਸੁਧ ਜਾਂ ਸਾਫ ਕਰਨਾ…) with the Jewel of Giyan (Spiritual Wisdom), it does not become dirty again (with vices/Bikaar). (sggs 992).

(3) Saram Khand – the Realm of Spiritual Efforts (Udamm: ‘ਉਦਮੁ ਕਰਤ ਮਨੁ ਨਿਰਮਲੁ ਹੋਆ’). With the coming of spiritual Wisdom (Giyan) comes this quality of Uddam (ਉਦਮ). In this third realm, a Sikh (lifelong learner or seeker) sincerely tries to live by Internalizing the enlightening spiritual Message of the Guru Shabad. In other words, in the realm of Spiritual Efforts, the Word is Spiritual Beauty. Due to such sincere endeavors, his subtle internal equipment (conscience, intellect, ego and mind) become purified and eliminates Bikaar/vices. Dharma becomes his habit. Such efforts lead the seeker to the next stage of Spiritual Journey.

  • ਸਗਲ ਉਦਮ ਮਹਿ ਉਦਮੁ ਭਲਾ ॥ ਹਰਿ ਕਾ ਨਾਮੁ ਜਪਹੁ ਜੀਅ ਸਦਾ ॥ : (sggs 266).
  • ਇਹੁ ਸਰੀਰੁ ਕਰਮ ਕੀ ਧਰਤੀ ਗੁਰਮੁਖਿ ਮਥਿ ਮਥਿ ਤਤੁ ਕਢਈਆ ॥ : This body is the field for actions, the greatest deed is Gurmat Naam Simran; as Gurmukh (enlightened/Guru Shabad-Oriented beings), churn and modify these daily actions with the Gurmat counsel and realize God’s presence within. (sggs 834).
  • ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥ : (So long there is breath – Praan) we should accomplish our task (work, purpose, avail, concern etc) with our hands ourselves (i.e. with self-efforts and hard work) – it is in the hands of the human beings to achieve the purpose of human birth to make it successful by living in conformance with the Divine Hukam. ||20|| (sggs 474).

(4) Karam Khand – the Realm of Grace. At this point, one’s mind filled with the Divine Love becomes liberated from the spell of Maya. Absorbed in the Divine Naam, one’s mind becomes Joyful and Blissful. False ego-sense (Haumai) surrendered to its Mool (Source…) within. Now the individual sees the same One Realty in everybody, everything and every place.

  • ਨਦਰਿ ਤਿਨਾ ਕਉ ਨਾਨਕਾ ਜਿ ਸਾਬਤੁ ਲਾਏ ਰਾਸਿ ॥: O Nanak! The Divine Grace is to them who have preserved their Spiritual Wealth ‘Saabatu‘ (Intact…). (sggs 1238).
  • ਸਭ ਮਹਿ ਸਬਦੁ ਵਰਤੈ ਪ੍ਰਭ ਸਾਚਾ ਕਰਮਿ ਮਿਲੈ ਬੈਆਲੰ ॥ : The Eternal God is present in all as Shabad (i.e. as Hukam, Naam…), but this Eternal God is Realized only by becoming fit for the Divine Grace. (sggs 1275).

(5) Sach Khand – the Realm of Truth and eternal Reality (the One Creator Within). Sach Khand is not a geographical spot, but the final state of the evolution of human conscience (Surt). At this State of the mind, the seeker Realizes God’s Presence within and become one with the Divine — only Brahm is seen everywhere and in everything (‘ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ’). In other words, this is a state beyond duality, a state of Eternal Wonder (Vismaad-‘ਵਿਸਮਾਦੁ’), which can neither be made to an order or given to an another person as a mundane gift. One can only experience it, but not describe it. Here, in the ‘Dargah‘ within, the ‘Sachiaar‘ or God Realized beings joyously and effortlessly live in conformance with the Divine Hukam – the Cosmic System-Rule-Law of Nature with which the Kudrat functions (ਕੁਦਰਤੀ ਨਿਯਮ).

  • ਸਚ ਖੰਡਿ ਵਸੈ ਨਿਰੰਕਾਰੁ ॥ : The (Ultimate) Realm of the Formless Creator is the Realization of the Creator Within (i.e. the ‘Sach Khand‘, the Creator and Realization of the Creator are all Within). (sggs 8).
  • ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥ ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥ : How then can I become God-Realized being within (‘Sachiaaraa‘)? How can I remove the obstacle of my non-realized state within? O Nanak! (The way to realize Creator within is to) remain within the confines of His Hukam (the System or Law of Nature…) and abide in Sahaj , as (Creator and His Hukam) is contained with us. ||1|| (sggs 1).

In the final, 38th Paurhee of the ‘Jap’ Bani (SGGS 8), Guru Nanak provides us a summary of the process (i.e. Sikhi) of realizing the ‘Sach Khand‘ – the Creator Within, Here and Now. Guru Nanak uses the example or metaphor of a goldsmith to explain this process:

  • ਜਤੁ ਪਾਹਾਰਾ ਧੀਰਜੁ ਸੁਨਿਆਰੁ ॥ ਅਹਰਣਿ ਮਤਿ ਵੇਦੁ ਹਥੀਆਰੁ ॥ ਭਉ ਖਲਾ ਅਗਨਿ ਤਪ ਤਾਉ ॥ ਭਾਂਡਾ ਭਾਉ ਅੰਮ੍ਰਿਤੁ ਤਿਤੁ ਢਾਲਿ ॥ ਘੜੀਐ ਸਬਦੁ ਸਚੀ ਟਕਸਾਲ ॥ ਜਿਨ ਕਉ ਨਦਰਿ ਕਰਮੁ ਤਿਨ ਕਾਰ ॥ ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਨਿਹਾਲ ॥੩੮॥ : Let morality be the workplace and forbearance the goldsmith. Let the mind (Conscience) be the anvil and Enlightenment (Knowledge-ਗਿਆਨ) the hammer. Fan (the Enlightenment) by intense toil (self-efforts) towards reverence of the Creator Within. (This toil, reverence and) devotion molds my mind (‘Bhaandaa‘) to become Virtuous (Amrit-Naam). (This is the way) the Shabad becomes sculptured in my mind (Conscience). As a result of this sculpturing, the Creator Graced Blessings from Within. Nanak, of supreme Joy are the Blessings of the Creator’s Grace. ||38|| (sggs 8).

In short, Guru Nanak has given a universal, timeless and practical spirituality to the entire humanity. Sikhi is only walking on this Path of Guru Nanak’s Pure and Unique Spirituality.

Ending

Living a life aligned with the Sikhi principles leads to spiritual progression through various realms toward Sach Khand. This Path outlined by Guru Nanak is the easiest Path – it helps one remove the burden of rituals (karamkaand) and ritualized dogmas…

This is the journey of a Spiritual aspirant (Sikh), which begins from material plane and ends at Spiritual Plane. However, as revealed in the Gurbani, those who have completed this Journey are very ‘RARE‘ in this world.

  • ਸਚਿ ਰਤੇ ਸੇ ਟੋਲਿ ਲਹੁ ਸੇ ਵਿਰਲੇ ਸੰਸਾਰਿ ॥: Search and find out those who are imbued with the Creator (Within); but such persons are rare in this world. (sggs 994).

Why ‘RARE’? It is so because very ‘rare’ is Shabad-Vichaar, sincerity and goodwill, willingness, earnestness, introspection, virtuous living, Gurmat Bhagti, clarity of vision, truthful conduct (‘ਸਚੁ ਆਚਾਰੁ’), the Gurmukh/Guru Shabad-Oriented mindset, longing to transcend hunger for Maya, inclination to remove negative impact of false ego-sense (Haumai) or vices/Bikaar, desire to give up lame excuses and crooked ways (‘ਏਹੜ ਤੇਹੜ’) etc.

  • ਏਹੜ ਤੇਹੜ ਛਡਿ ਤੂ ਗੁਰ ਕਾ ਸਬਦੁ ਪਛਾਣੁ ॥ : Forsake all ‘ਏਹੜ ਤੇਹੜ-Eharh Teharh‘ (lame excuses, crooked ways, ਇੱਧਰ ਉੱਧਰ ਦੀਆਂ ਗੱਲਾਂ etc), just realize/internalize the spiritual Message contained within the Guru Shabad. (sggs 646).
  • ਇਕਿ ਮੂਲਿ ਲਗੇ ਓਨੀ ਸੁਖੁ ਪਾਇਆ ॥ ਡਾਲੀ ਲਾਗੇ ਤਿਨੀ ਜਨਮੁ ਗਵਾਇਆ ॥ : Some remain connected to their ‘Mool‘ (Source, God), they enjoy spiritual bliss. But those who remain attached to the worldly things (Maya) have wasted their life. (sggs 1051).

Also, those who consider other scriptures besides Sri Guru Granth Sahib (SGGS) as Guru’s writings, believe in miracles, consider only the ritualized dogmas and Karamkaand that have been incorporated into Sikhi as real Sikhi will have hard time to realize or understand the core Gurmat or Sikhi of Guru Nanak.

Additionally, diluted interpretations of the Gurbani (SGGS) based on Taksali, Deraa, Sampardayi, Sanatan and Benaras traditions, Pujaaree clique (Granthis, Ragis, Parcharaks etc) and Teekas of the SGGS readily available on the Internet/Apps subscribe to a God that is viewed as an entity sitting up there, out there, somewhere in the sky. So long people believe in such faulty interpretations of the Gurbani – the Pure and Unique teachings of Gurmat would never be realized or understood for the Gurbani (SGGS) does not present God in that way.

  • ਸਭ ਕਿਛੁ ਘਰ ਮਹਿ ਬਾਹਰਿ ਨਾਹੀ ॥ ਬਾਹਰਿ ਟੋਲੈ ਸੋ ਭਰਮਿ ਭੁਲਾਹੀ ॥ : (The Creator, Divine Virtues, Spiritual tranquility, Naam, Shabad, Amrit…) all is WITHIN, not outside. The one who searches outside wanders in delusion. (sggs 102).
  • ਨਾਨਕ ਉਠੀ ਚਲਿਆ ਸਭਿ ਕੂੜੇ ਤੁਟੇ ਨੇਹ ॥੪॥੬॥ : Nanak, traversing the journey of Spiritual upliftment of life, I have broken my attachment with all that leads to an absence of divinity (unenlightened / non-realized state of mind). ||4||6|| (sggs 16).

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