The Realm of Effort (Saram Khaṇḍ) — Japji Sahib Paurī 36

Based on Maskeen Ji’s Discourse on Japji Sahib

In Japji Sahib, Guru Nānak Dev Ji maps out the journey of the soul through five realms of spiritual evolution. These are:

1. Dharam Khaṇḍ – the realm of righteousness,
2. Giān Khaṇḍ – the realm of knowledge,
3. Saram Khaṇḍ – the realm of effort and discipline,
4. Karam Khaṇḍ – the realm of grace, and
5. Sachkhaṇḍ – the realm of truth, the final destination.

Guru Ji’s teaching is clear: the purpose of life is not merely survival, not just ritual, not even intellectual knowledge, but a gradual refinement leading to union with Truth. In Paurī 36, Guru Ji turns to the third stage: Saram Khaṇḍ, where the self is reshaped through deep inner effort.

From Knowledge to Effort

Guru Ji begins by recalling Giān Khaṇḍ: giān khaṇḍ mahi giān parcaṇḍ—in the realm of knowledge, wisdom blazes fiercely. The seeker here has expanded vision, seeing the vast diversity of creation, countless planets, countless beings, countless universes. His awareness is lit with knowledge, and his intellect soars beyond the ordinary.

But knowledge alone is not enough. The journey now demands discipline. This is where the seeker enters Saram Khaṇḍ—the realm of effort.

The Meaning of Saram

The word saram comes from Sanskrit, meaning effort, discipline, austerity. It is different from the Punjabi word sharam, which means shame or modesty. Saram Khaṇḍ is the realm of inner labor, the stage where the seeker works upon himself.

In Dharam Khaṇḍ, effort was at the physical level—control of diet, habits, conduct, and righteous action. In Giān Khaṇḍ, effort was at the intellectual level—expansion of understanding. But in Saram Khaṇḍ, effort is of the highest order: reshaping the mind, intellect, memory, and ego itself.

This is why Guru Ji calls it the most difficult stage of sādhanā (spiritual practice). Maskeen Ji reminds us that Guru Nānak himself said: jinī nām dhiāiā gaye mashakkat ghāl—those who meditated on the Name underwent great labor.

Beauty of the Realm

Guru Ji says: saram khaṇḍ kī bāṇī rūp—the language of Saram Khaṇḍ is beauty. Here, beauty does not mean facial features or bodily appearance. Rather, it means the inner beauty that arises when the mind is disciplined and refined.

“tithai ghāṛat ghaṛīai bahut anūp”—here, wondrous forms are shaped. This is the place where the raw human being is sculpted into something extraordinary.

Maskeen Ji explains with vivid metaphors:

• Clay in its raw form is formless mud; when shaped, it becomes a pot, a pitcher, a vessel of service.
• Wood in its raw form is rough; when shaped, it becomes fine furniture or useful tools.
• Iron raw is heavy and crude; when shaped, it becomes machinery and weapons of use.
• Stone raw can be an obstacle in the path, but when carved, it becomes part of a staircase, enabling many to ascend.

In the same way, an unrefined life becomes a burden and obstacle for others, but a refined life uplifts countless souls.

The Inexpressible Process

Guru Ji adds: tā kīā galā kathīā nā jāhi, je ko kahai pichai pachuṭāi—the processes that happen in this realm cannot be fully described. If someone tries, they end up regretting, because words fall short.

Why? Because shaping the mind is far subtler than shaping clay or stone. External labor can be explained, but inner refinement is beyond description.

Reshaping of the Inner Self

Guru Ji tells us exactly what is molded here: tithai ghaṛīai surat mat man budh—here are shaped the four faculties of the inner being:

1. Surat – consciousness, awareness.
2. Mat – judgment, decision-making power.
3. Man – the mind, with its stream of thoughts.
4. Budh – the intellect, the reasoning faculty.

When these are raw, they are unstable: good and bad thoughts arise together, decisions are inconsistent, awareness is distracted, and intellect is clouded. The unrefined mind is like raw clay or raw stone. It can block the path, cause conflict, and spread darkness.

But when refined in Saram Khaṇḍ, all these faculties shine with clarity. The mind flows only in noble directions. The intellect makes true judgments. The awareness remains pure and attentive. The person’s entire being is reshaped into something radiant.

The Difference Between Raw and Refined

Maskeen Ji stresses the contrast:

• An unrefined mind is in dubidhā (duality). It carries both good and bad impulses. It holds compassion and cruelty, generosity and selfishness, devotion and arrogance—constantly in conflict.
• A refined mind is ek ras—one-flavored, free from inner contradictions. Only pure, uplifting thoughts flow.

This is the true identity of a “beautiful” person—not their looks, but the refinement of their mind and thoughts.

The Wisdom of Gods and Sages

Guru Ji concludes: tithai ghaṛīai surā sidhā kī sudh—in this realm, the wisdom of gods and the insight of perfected beings is fashioned.

The one who disciplines himself at this level becomes saintly. His mind is as pure as that of the great siddhas (perfected ones). His wisdom is as luminous as that of the gods. He is no longer ordinary—he radiates divine-like qualities.

Maskeen Ji explains: such a person becomes truly beautiful, so much so that even the world calls God “beautiful.” Saints have sung: sat suhanā sadā man chāo—You are ever beautiful, O Lord. This beauty is reflected in the soul that has refined itself in Saram Khaṇḍ.

The Core Message of Paurī 36

Paurī 36 reveals that the greatest labor is not shaping the outer world, but shaping the inner self.

• Raw material is useless until shaped; raw life is the same.
• Outer beauty is temporary; inner beauty shines forever.
• Saram Khaṇḍ is where the mind, intellect, awareness, and ego are molded into instruments of light.
• This shaping creates the true saintly human—luminous, wise, and divine-like.

Thus, Guru Nānak shows us that real spirituality is not escape from the world, but the inner labor of reshaping oneself into harmony with the Divine.