Sangat Ji
Here is my understanding. Please read the related other Pouris together. It will help to understand the meaning more clear:
ਧਰਮ ਖੰਡ ਕਾ ਏਹੋ ਧਰਮੁ ॥
Dharam khand kaa ayho Dharam.
(As said above) The realm of righteousness is to practice dharma.
The Guru has already explained how Akalpurakh has established the earth, a place to practice righteous deeds; therefore, this is the realm of righteousness. (That is what pleases Him).
ਗਿਆਨ ਖੰਡ ਕਾ ਆਖਹੁ ਕਰਮੁ ॥
Gi–aan khand kaa aakhhu karam.
(After that) now understand (let me tell you) the realm of knowledge.
The Guru explains his followers to understand what the realm of knowledge is and what the duties are to be performed in its context. First one should get out of small circles and realize that numerous revered personalities are His creation; therefore, instead of sticking to any of them, get attached to the Creator:
kyqy pvx pwxI vYsMqr kyqy kwn mhys ]
Kaytay pavan paanee vaisantar kaytay kaan mahays.
There are many winds, waters, fires, Krishnas and Shivas.
In the society, where the Guru lived, there were only one Shiva and one Krishan; why the Guru is saying that there are many of them? Obviously, he shares with his followers that Akalpurakh has created many kinds of Shivas and Krishnas.
ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥
Kaytay barmay ghaarhat gharhee–ahi roop rang kay vays.
Akalpurakh has created numerous Brahamas in different forms and attires.
Obviously, there are many like Brahama. When an established entity is called one of numerous, the importance of that entity is deemed as insignificant compared to the Creator. After reading such statements of the Guru, Mr. Dayanand Aryasmaji oozed out poison against First Nanak in his book.
ਕੇਤੀਆ ਕਰਮ ਭੂਮੀ ਮੇਰ ਕੇਤੇ ਕੇਤੇ ਧੂ ਉਪਦੇਸ ॥
Kaytee–aa karam bhoomee mayr kaytay kaytay Dhoo updays.
There are numerous earths and mountains and His devotees like Dhru and their teachings.
ਕੇਤੇ ਇੰਦ ਚੰਦ ਸੂਰ ਕੇਤੇ ਕੇਤੇ ਮੰਡਲ ਦੇਸ ॥
Kaytay ind chand soor kaytay kaytay mandal days.
There are numerous Indra Devtas, Moons, Suns and universes and countries.
Also there are numerous Indra (not one Indra), moons (not one), suns (not one), universes (not one) and countries (not only India); it is Ekankaar, who creates all.
ਕੇਤੇ ਸਿਧ ਬੁਧ ਨਾਥ ਕੇਤੇ ਕੇਤੇ ਦੇਵੀ ਵੇਸ ॥
Kaytay sidh budh naath kaytay kaytay dayvee vays.
There are numerous Sidhas, Budhas, Yogi-Masters, and Devis in different attires.
ਕੇਤੇ ਦੇਵ ਦਾਨਵ ਮੁਨਿ ਕੇਤੇ ਕੇਤੇ ਰਤਨ ਸਮੁੰਦ ॥
Kaytay dayv daanav mun kaytay kaytay ratan samund.
There are numerous demi - gods, demons, silent sages, and the oceans of jewels.
ਕੇਤੀਆ ਖਾਣੀ ਕੇਤੀਆ ਬਾਣੀ ਕੇਤੇ ਪਾਤ ਨਰਿੰਦ ॥
Kaytee–aa khaanee kaytee–aa banee kaytay paat narind.
There are many kinds of lives, numerous languages, numerous kings, and emperors.
ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤੁ ਨ ਅੰਤੁ ॥35॥
Kaytee–aa surtee sayvak kaytay naanak ant na ant. ||35||
Oh Nanak! There are numerous kinds of servants in Prabh’s meditations without any limit.
The Guru states that in His creation, there are numerous kinds of people and things that cannot be counted; the follower is advised to stick to the Creator instead of sticking to the entities referred above. In a nutshell, Akalpurakh is infinite and His creation is beyond counting. This is the realm of knowledge one must know to progress toward the real Master. When one doesn’t look at Prabh’s created people with established names as beyond counting, one inclines to one individual entity - worshipping instead of worshipping Akalpurakh. This realm of knowledge introduces the mortals to His big family breaking the narrow boundaries built by some religion - controllers. The idea continues through the next stanza:
Pauri/Stanza - 36
ਗਿਆਨ ਖੰਡ ਮਹਿ ਗਿਆਨੁ ਪਰਚੰਡੁ ॥
Gi–aan khand meh gi–aan parchand.
In the realm of knowledge, only knowledge dominates.
When knowledge about His all creation is obtained, then one lives according to it instead of following the limited established - ideas. This way, one doesn’t act out of shallow knowledge, but out of the vast knowledge that connects to Akalpurakh’s big family and infinity.
ਤਿਥੈ ਨਾਦ ਬਿਨੋਦ ਕੋਡ ਅਨੰਦੁ ॥
Tithai naad binod kod anand.
In that realm, celestial sounds, amusement, and joy proceed.
In that state of mind, where all knowledge about His big family and infinity dominates, one’s experience of celestial sounds, amusement and joy are materialized. Once one obtains vast knowledge, one needs to make strong efforts to make progress in spiritual progression.
ਸਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਰੂਪੁ ॥
Saram khand kee banee roop.
In the realm of efforts, formation is beautiful.
After having knowledge about His infinite creation, one’s mind starts improving beautifully. Why? The answer is in the next verse:
ਤਿਥੈ ਘਾੜਤਿ ਘੜੀਐ ਬਹੁਤੁ ਅਨੂਪੁ ॥
Tithai ghaarhat gharhee–ai bahut anoop.
In that realm, the mind is overhauled and it becomes incomparably beautiful.
ਤਾ ਕੀਆ ਗਲਾ ਕਥੀਆ ਨਾ ਜਾਹਿ ॥
Taa kee–aa galaa kathee–aa naa jaahi.
Things about that kind of incomparable mind cannot be expressed.
ਜੇ ਕੋ ਕਹੈ ਪਿਛੈ ਪਛੁਤਾਇ ॥
Jay ko kahai pichhai pachhutaa–ay.
If a person tries to express about that beautiful mind, he or she must repent afterwards (because it is actually beyond words).
ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥
Tithai gharhee–ai surat mat man budh.
(With the support of the realm of knowledge) In the realm of efforts, intuitive consciousness, intellect, and understanding are shaped.
Knowledge of knowing Akalpurakh’s family is not limited to us or around us, but it is expanded far beyond. The mind becomes fine by overcoming the flaws it has obtained because of limited and narrow knowledge.
ਤਿਥੈ ਘੜੀਐ ਸੁਰਾ ਸਿਧਾ ਕੀ ਸੁਧਿ ॥36॥
Tithai gharhee–ai suraa sidhaa kee sudh. ||36||
In that realm of efforts, understanding of Devtas and Sidhas is developed (shaped/obtained).
With that progression through fine intellect, the mortal gets elevated to the next level also known as the realm of Prabh’s grace where His acceptance actually occurs. Now the Guru tells how Ekankaar’s grace comes and how does it affect?
With regards
GSingh
