The Realm of Grace and the Journey into Sachkhand – Japji Sahib (Paurī 37)

Based on Maskeen Ji’s Discourse on Japji Sahib

The Path into Karam Khaṇḍ

Guru Nanak Dev Ji, in Japji Sahib, outlines the soul’s ascent through different realms of consciousness, leading ultimately to Sachkhand—the realm of Truth. In Paurī 37, the focus turns to Karam Khaṇḍ, the realm of grace.

Maskeen Ji explains that this stage cannot be achieved by effort alone. Human striving is essential, but the fruit ripens only when Divine mercy descends. One may labor with devotion, discipline, and practice, yet it is God’s grace that truly lifts the soul. Guru Sahib emphasizes that grace is not arbitrary; it flows as naturally as sunlight.

Just as the sun shines equally upon all, Divine mercy falls upon every being—even the wicked, the unjust, the thief, or the tyrant. Yet the one who shuts his eyes cannot benefit from the sun’s rays. Similarly, one who turns his back on God, refusing to contemplate or remember Him, remains deprived of grace. The light is there, but without inner receptivity, it bears no fruit.

Divine Grace: Ever-Present, Yet Hidden

Mercy is God’s nature. Guru Gobind Singh Ji describes Him as one who sees human faults but still pours blessings without hesitation. Even in the face of our weaknesses, He continues to give, filling our empty laps again and again. Islam too calls Him ar-Raḥmān, ar-Raḥīm—the most merciful.

But receptivity is required. Spiritual practice, meditation, and satsang prepare the heart to receive. These disciplines open the eyes of the soul so that the vessel is not left empty. The effort is ours, but the filling comes from Him.

The Power of Karam Khaṇḍ

Guru Nanak Sahib says: Karam khaṇḍ kī bāṇī jor—the language of Karam Khaṇḍ is one of strength. Here, the seeker receives tremendous spiritual power.

In earlier realms such as Dharam Khaṇḍ, one perceives order, beauty, and righteousness. But in Karam Khaṇḍ, there is force—inner strength, great might. The one who reaches here is no longer separate from the Divine. God abides within him; he abides within God. The qualities of the Divine become his qualities. God’s power becomes his own.

As Sukhmanī Sahib states, the brahmgyānī becomes one with the Creator. What God does, the enlightened one also does. There is no division left. This is why Guru Sahib declares: Tithai hor na koī hor—in this state, there is no “other.” The seeker has dissolved into Oneness.

The True Warriors

Who reaches such a state? Guru Sahib says: Tithai jodh mahābal sūr—there dwell the great warriors, the mighty heroes.

Maskeen Ji emphasizes that these are not worldly fighters. They are not warriors of the battlefield but of the inner realm. They fight not against others, but against themselves—their own mind, their desires, and their weaknesses.

One who does not fight the self eventually quarrels with the world. Left unchecked, that energy of conflict spills outward into society, politics, and relationships. But the one who turns inward and struggles with his own thoughts, ego, and temptations gains immeasurable strength.

Political rulers conquer kingdoms and sit upon worldly thrones. Saints conquer the mind and sit upon the throne of God. The external king rules by force and violence. The inner king rules with peace, bringing harmony and welfare to all creation.

Yet this battle is harder than any war fought outside. A man may conquer the world and still remain a slave to his own mind. Outwardly he is an emperor, inwardly a captive. The saint, however, is sovereign both within and without.

An Example from History

Maskeen Ji recalls the story of Babar, the emperor of India. When his son Humayun fell ill, Babar summoned saints to pray for him. Though they prayed, the child did not recover. Then Babar commanded Guru Nanak Dev Ji to pray.

Guru Nanak replied: “A prayer cannot emerge from royal command. True prayer flows from the saint’s own will, not from compulsion.” Because it was forced, the earlier prayers bore no fruit.

When Babar finally humbled himself, wept at the Guru’s feet, and pleaded sincerely, the prayer arose naturally—and blessing flowed. The difference lay in inner surrender. Prayer is not an act of authority but of humility.

Beyond Death and Deception

Those who reach this realm, Guru Sahib says, tin mahi rām rahiā bharpūr—they are filled completely with God. Their beauty cannot be described, for they have become as radiant as the Divine Himself.

Such souls do not die. The body may perish, but they have attained the deathless life. They are free from the cycle of birth and death.

Nor can they be deceived. Ordinary people are cheated daily by anger, greed, attachment, pride, and lust. Even those who deceive the world are often deceived by their own minds. But these saints conquer every vice. None of these forces can bind them.

Devotees Across All Lands

Guru Sahib continues: Tithai bhagat vasahi ke loe—in this realm, devotees from countless lands and nations reside.

Maskeen Ji illustrates with a rose plant. Whether planted in India, Iran, or Europe, the rose remains a rose. It never bears thorns or weeds. Similarly, devotion flowers in every land, every nation, every religion. Saints are not the property of one tradition or country; they appear in all ages and places.

History proves this truth. Just as Prahlād and Hiraṇyakaśipu existed long ago, saints and tyrants continue to exist today. In every age, the sun rises, the moon shines, flowers bloom, and saints walk the earth.

The Bliss of Truth

Those who reach this realm karahi anand sacā man soi—they live in bliss, absorbed in the beauty of Truth.

From here, the soul ascends to the final stage: Sach Khaṇḍ.

The Realm of Truth: Sachkhand

In Sachkhand, the Formless One abides—beyond shape, form, color, caste, or creed. To dwell here is to merge completely in Truth.

Maskeen Ji stresses that the term Sachkhand has been misunderstood. It is often used only for the dead: “So-and-so has become a Sachkhandvasi.” But true Sachkhand is attained while living. One who merges with God in this very life becomes a resident of Sachkhand.

Here the devotee sees that God gazes lovingly upon all creation, sustaining everything by His glance. He perceives countless universes, countless worlds, all moving according to Divine Hukam. Jiv jiv hukam tivai tiv kār—as He commands, so all beings act.

The devotee realizes that everything is happening within Him, by Him, through Him. God’s play fills every realm.

Beyond Description

Yet, as Guru Nanak declares, Nanak kathnā karaṛā sār—to describe this state is as difficult as chewing iron. Words collapse before its vastness.

Saints like Kabir likened it to a mute tasting sugar: the joy shines through his smile, but he cannot explain it. Bhai Nand Lal compared it to Majnu’s madness in love: once lost in God, the heart has no desire for worldly tales.

Thus Sachkhand can only be experienced, not described.

The Answer to the Opening Question

At the very beginning of Japji Sahib, Guru Nanak posed the question: Kiv saciyārā hoīai kiv kūṛai ṭutai pāl—How can one become truthful? How can the wall of falsehood be broken?

The answer is found in Sachkhand: by merging into Truth itself, by becoming the very form of the Formless. To dwell in Truth is to attain the true purpose of life.

The journey begins with remembrance (jap), with the constant repetition of the Divine Name. Through discipline and practice, the soul rises step by step until it reaches Sachkhand. There, merging in the Eternal, the seeker discovers the supreme bliss and freedom that is the destiny of human life.

Conclusion

Maskeen Ji’s exposition on Paurī 37 reveals the essence of Japji Sahib: the human soul is meant to rise from falsehood into Truth, from self-centeredness into God-centeredness. Through grace, inner struggle, and devotion, the seeker ascends into Karam Khaṇḍ, and finally into Sachkhand—the realm of the Formless.

To become truthful is to merge with Truth itself. This is the true success of human existence, the eternal bliss of living in God.