ਸੁਨਿਆਰੁ (suniaar)
Meaning: noun: Goldsmith.

Quote:
ਜਤੁ ਪਾਹਾਰਾ  ਧੀਰਜੁ ਸੁਨਿਆਰੁ॥
jat paahaaraa  dheeraj suniaar.
Let pure conduct be the furnace, and patience the goldsmith. – Guru Nanak Sahib, Guru Granth Sahib, Page 08

Message: The last pauri of Jap Ji Sahib mentions a spiritual mint. A mint is the place where the coins of a country are manufactured. With the help of a furnace, anvil, hammer, fire, bellows and the crucible, the goldsmith crafts coins from a metal, which become approved after they are stamped with the royal seal on them. Using this analogy, the method of moulding the human mind in the spiritual mint is described here. The required tools for this spiritual moulding are as follows:

A goldsmith has a furnace kept to a controlled temperature, the bellows operated with great skill to feed the fire, the anvil on which the metal is laid and hammered into shape, and the crucible to hold the metal for melting in the furnace and to pour it into the mould for the final casting. Likewise, Guru Nanak says, on one’s journey to union with the Divine, we need the corresponding tools. These are pure conduct, control over the senses of lust, anger, greed, attachment, and pride; patience and tolerance; intellect to absorb knowledge; diligence and hard work; and love and devotion. Thus, with these tools, the mind is made pure and exquisitely beautiful, just as a metal in the skillful hands of the goldsmith is minted into genuine coins.  

Keen to Explore Further:
Stanza 38 can be looked at as the message of Jap Ji Sahib in a nutshell. Using the goldsmith and his workshop as an analogy for the human mind, it describes the qualities needed to attain spiritual union with the Divine.

This central teaching has been amplified and explained by succeeding Gurus in no uncertain terms. It is only from this existential fulcrum that a truly fulfilling, purpose-driven life is possible.

The fact is that we too often tend to lose sight of this central message and get side-tracked, which serves only to exacerbate the underlying problem.

While we justifiably pride ourselves in worldly knowledge acquired through education and skills, the knowledge being talked about here is the knowledge of the self, without which all else is to no avail. Instead, Guru Nanak points to the cultivation of inner virtues.

In this stanza, Guru Nanak lays out the process. Once again, he points to the cultivation of inner qualities. This is, indeed, the process of becoming a truly cultured and integrated personality, a necessary condition for a successful life.

What is the process? What should we carry in our toolbox?

First, is the cultivation of pure conduct (jat), by restraint or a reining in of the senses. Put another way, this implies shifting the focus of one’s faculties in the proper direction. Guru Amar Das has very beautifully illustrated the right orientation for our senses in Anand Sahib: for instance, eyesight must be accompanied by the insight of seeing the same spark in all sentient beings; hearing must learn to filter out unnecessary noise and listen to Truth; the tongue must avoid gluttony and so on.

Patience (dheeraj) is a necessary pre-requisite to the restraint of the senses and acts as a check to impulsive and addictive tendencies, and teaching us how to defer immediate gratification.

Patience and restraint must be accompanied by discernment (mat) and knowledge (ved). In Gurbani’s idiom, the mind must develop this sense of discernment and/or discrimination (bibek) for what hukam has in store for us. This is made possible by conditioning the mind with the teachings of Gurbani.

The inner fire (tap) is ignited by the bellows of divine awe and awareness (bhau). The point to be noted here is that tap is generally associated with the fire of austerities; in Sikhi, the austerities are primarily two: walking in accordance with hukam and service as a social concern.

Finally, one has to nourish love and devotion with an intensity that burns up internal impurities, thereby purifying the mind and paving the way to receive divine beneficence. It is through this beneficence that one embarks on this endeavour in the first place, and achieves union with the Divine.   

An authentic Sikh life can thus be likened to a lifelong alchemic process of apprenticeship to Gurbani where psychological lead (manmukh) is cast in the mold of love to become spiritual gold (gurmukh).

A gurmukh walks in accordance with hukam and serves society selflessly.

Notes: An anvil is a block with a hard surface on which another object is struck. A bellows is a device for delivering pressurized air in a controlled quantity to a controlled location. A crucible is a container which is used for metal, glass, and pigment production.

Etymology: From Sanskrit suvarṇakaar (goldsmith) → Pali suvarṇṇakaar → Prakrit suvaṇṇaar/suṇṇaar → Shina (Dardic) suniaar. Comparable to modern Punjabi suniaaraa.

ਮਹਤੁ (mahat)
Meaning: adjective: Important, great.

Quote:
ਪਵਣੁ ਗੁਰੂ  ਪਾਣੀ ਪਿਤਾ   ਮਾਤਾ ਧਰਤਿ ਮਹਤੁ॥
pavaṇ guroo   paaṇee pitaa   maataa dharat mahat.
(For living beings) air is vital like guru, water is essential like father, and the earth is important like mother. – Guru Nanak Sahib, Guru Granth Sahib, Page 08

Message: The couplet at the end of Jap Ji, begins with this interesting verse and says that, just as in life one has a mother, father, teacher and care givers, nature has provided earth as the mother, water as the father, air as the guru, and the two parts of 24-hour cycle – day and night – like two caregivers.

Water is essential like a father (sperm) to give life; the earth is important like a mother (gestation and feeding) to provide nourishment, and air (life-force) is vital as a guru to infuse life in us. Day provides the opportunity to earn a living whilst the night lulls us to rest as a caregiver. The world is thus like a theatre, where we all are actors playing our roles.

Each one sows the seeds of one’s actions and reaps the fruits accordingly. We are evaluated based on our deeds, good or bad. According to these deeds, some get closer to the Divine and others stray away and keep on wandering, like being sent for remedial training until one gets it right.

Those who work hard and seek spiritual advancement, living righteously, contemplating with love and dedication, and leading life in accordance with divine will, achieve spiritual stability and inner peace. Through their good actions and endeavours, they inspire countless more.

Etymology: From Sanskrit mahattv, noun (greatness) → Pali mahatt → Sihali mahat and Punjabi mahatt.

Chaman Lal was a victim of human rights violations in Punjab.

His story goes back to 1993 when his elder son Gulshan (20) was arrested and killed in a false encounter by Punjab police on July 22 of the same year.   At that time, Chaman Lal was 70 and lived as a vegetable seller in Tarn Taran area.  Gulshan’s murder was one of the thousands extrajudicial murders carried out by the Punjab police under former Director General of Police (DGP) KP Gill during the 1990s.

Due to his efforts, an investigation of the case was carried out by the CBI.  Four years later after the murder of Gulshan, on February 28, 1997, the investigations resulted in indictments on murder charges for former DSP Dilbagh Singh, SHO Gurbachan Singh, ASI Davinder Singh, Balbir Singh and Arjan Singh. In the trial, the accused were found guilty of murder and were sentenced to life imprisonment. However, they succeeded in receiving bail after 2 years and are free now. Chaman Lal fought a long legal battle to bring the murderers of his son to justice but he could not succeed in his efforts despite struggling for over two decades.

Despite living in extremely poor conditions, Chaman Lal did not give up his stance.  Along with fighting a lengthy and costly legal battle, Chaman Lal remained an active human rights activist.  After his son’s death in 1993, Chaman Lal started attending seminars and protests for human rights.  He advocated equal rights for all beings in Punjab.  His last wish was to depose before the Court about enforced disappearance of his son but the Indian Court never recorded his testimony. 

The case pertaining to enforced disappearance of Gulshan Kumar was probed by CBI and chargesheets against accused cops were filed in the trial.  The trial of the case couldn’t begin for more than a decade. Recently, the stay order in this case was lifted in April 2016 by the Supreme Court and hearing on the case was scheduled to July 2.  Unfortunately, Chaman Lal passed away a day before the hearing.

Chaman Lal was a living testament to the crimes committed by the Punjab police in the 1990s.

Chaman Lal’s last wish was for justice—to see his son’s murderers in prison.  During the course of the past two decades, the Punjab police tried every possible way to halt Chaman Lal’s quest for justice.  Along with giving threats to Chaman Lal and his family members, the police at one time also tried to negotiate with him by offering a bribe of Rs. 7.5 million.  This offer was rejected by Chaman Lal.  Despite being poor, he refused to sell his conscience.

“My last wish is to see the murderers of my son behind bars,” he told Sikh24 in an interview on March 17, 2016.

Chaman Lal told Sikh24 in a low voice that if he passes away during the trial of this case, his younger son Parveen Kumar, Senior Advocate Rajwinder Singh Bains, Advocate Jagdeep Singh Randhawa, and Harmandeep Singh Sarhali would look after the case.

Chaman Lal reiterated how the Punjab police abducted his son Gulshan on June 22, 1993.  Late at night, DSP Dilbagh Singh and SHO Gurbachan Singh entered his home forcefully.  All males were beaten mercilessly by the police as they asked them to confess a theft.  Later, hearing screams from the house, other villagers rushed to provide assistance.  At this point, the police took away Chaman Lal and his sons to the police station.

“They tried to take my daughter along to the police station as well, but the villagers intervened.  We faced much torture at the police station which I cannot even describe,” he said.

The torture left Gulshan unable to walk.  After three days, while others were released, the police kept Gulshan in custody.  Police later asked for a bribe of Rs. 200,000 in return of his son, however, being a poor vegetable seller, Chaman Lal could not afford to pay this sum.  Just within days, Gulshan’s physical condition deteriorated and he could not sit or even swallow food.  He was later declared a militant and executed on July 22, 1993 in a fake encounter.

The case of Gulshan’s death was not an isolated incident.  Thousands of such murders were carried out in cold blood by the Punjab police to invoke animosity between Sikh and Hindu communities.  While Sikh youth were eliminated in large numbers, a large number of Hindu families were also affected as their family members were killed to put blame on Sikh organizations.  Jaswant Singh Khalra, a human rights advocate, had document 25,000 such extra-judicial murders in Punjab.  He was also abducted and later killed in a false police encounter in 1995.

ਕਰਮ ਖੰਡ (karam khaňḍ)
Meaning: noun: The realm of divine beneficence.

Quote:
ਕਰਮ ਖੰਡ ਕੀ ਬਾਣੀ ਜੋਰੁ॥ ਤਿਥੈ ਹੋਰੁ ਨ ਕੋਈ ਹੋਰੁ॥
karam khaňḍ kee baṇee jor. tithai hor na ko-ee hor.
Nanak: (The union with the Divine) is attained through divine beneficence, (all other claims) are false and boastings of a liar (idle talk). – Guru Nanak Sahib, Guru Granth Sahib, Page 07

Message: Karam khand, the fourth stage of spiritual development, is the realm of divine beneficence or nadar. Nadar occupies a central position in Guru Nanak’s teachings and here, in our spiritual journey, it is a marker that is close to the ultimate omega point, sach khand.

Guru Nanak tells us that in this realm “live warriors and heroes of mighty power”. Spiritual power reigns supreme here, and this is the abode of elevated souls or spiritual warriors, those brave ones who have conquered their minds and freed themselves of worldly temptations. Soaked with the spirit of divine love and hewed to divine glory, the beauty of these warriors cannot be described. Being spiritually united with the Divine, death and deceit do not touch them and they rejoice in being in the presence of the Creator.

The imagery in this pauri is saturated with the vocabulary of valour and might, indicating to us that these qualities are an essential element on the path to ultimate Reality. The power is not physical but spiritual, needed to overcome our base nature which is afflicted with the lower passions.

In this pauri, Guru Nanak laudsthose who have conquered their self and become spiritually so powerful that worldly evils cannot affect them anymore.  

ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ॥ ਜਿਨ ਕੈ ਰਾਮੁ ਵਸ ਮਨ ਮਾਹਿ॥
They, who enshrine the Divine in their minds, neither die nor are they deceived. -Guru Nanak Sahib, Guru Granth Sahib, Page 08

Etymology: Blend of karam, from Arabic karam (generosity, beneficence) + khaňḍ(realm, zone).

Notes: The word karam here is used in its Persian sense (divine beneficence), and not in the Sanskritic sense (deed, action), which comes from Sanskrit karman (act, effort) and is related to the English word, karma.

Message: According to most of the Sikh scholars, Guru Arjan Sahib composed a hymn on the occasion of the birth of his son Hargobind at Vadali (now known as Guru Ki Vadali), a village 7 km west of Amritsar. The quote above is taken from this hymn.

As a true devotee, Guru Arjan believed that the birth of his son was ordained and a child devoted to the Divine was born. Guru Arjan did not become a father until many years into his marriage. His older brother hoped that he would not have any offspring as he wanted his son to take over the guru-ship from the Guru. The Guru had hoped for a child but his strong spiritual belief left the decision in the hands of the Divine.

From the hymn, one sees that his utter gratefulness to both Guru Nanak and the Divine for the gift of a son, cannot be contained, and he expresses his happiness openly. His wishes were granted and his lineage could now continue. This would not have been possible without divine consent. He writes about divine will, manifested in this birth. There were both bliss and anxiety from the time of conception, and more before the birth, as the son was born in the tenth month.

From the Guru’s example, we understand the need to be steadfast in our faith first, believing the Almighty, will do what is best for us. We can seek what we wish for. While our faith may be tested, always be mindful of the presence of the divine beneficence and grace. Be grateful when blessed with what we desire.

Etymology: From Sanskrit putr (son) → Pali/Prakrit putt (son) → Gurbani put/poot.

ਹਰਿ ਗੋਵਿਦੁ (har govid)
Meaning: noun: Hargovind, name of the son of the fifth Guru.

Quote:
ਮੇਰਾ ਸਤਿਗੁਰੁ ਰਖਵਾਲਾ ਹੋਆ॥ ਧਾਰਿ ਕ੍ਰਿਪਾ ਪ੍ਰਭ ਹਾਥ ਦੇ ਰਾਖਿਆ   ਹਰਿ ਗੋਵਿਦੁ ਨਵਾ ਨਿਰੋਆ॥
meraa satgur rakhvaalaa hoaa.
dhaar kripaa prabh haath de raakhiaa   har govid navaa niroaa.
The true Guru has been my saviour and protector. Showering His mercy, the Divine has extended His hand and saved Hargobind, who is now safe and secure. – Guru Arjan Sahib, Guru Granth Sahib, Page 620

Message: The quote above is taken from a hymn written to express the fifth Guru’s happiness and gratitude on the recovery of his son, Hargobind, from the life-threatening ailment of smallpox.

Hargobind was a gift from the Divine. He could easily have been taken away. Guru Arjan is fully aware of this and gives thanks to both the Guru and the Divine in this verse for showing mercy on him and helping to save his son who is now well. He does so in humility and with gratitude. In the company of the wise and devout (sadh sangat), he is further blessed with peace of mind. The Guru’s true wisdom has been his saviour and protector.

The Guru’s word never fails. When we have complete faith in the Guru’s teachings, the Divine helps us by extending His protection over us and also our loved ones. Hargobind faced many threats but was saved. The Divine not only protects but gives us strength to face our troubles and puts us on the right path to find solutions.

Click here to listen to full hymn:
https://www.youtube.com/watch?v=C0A-EjX7das

Etymology: Combination of hari and govind, both mean God, Godly.

ਸੀਤਲਾ (seet-laa)
Meaning: noun: Smallpox.

Quote:
ਸੀਤਲਾ ਤੇ ਰਖਿਆ ਬਿਹਾਰੀ॥ ਪਾਰਬ੍ਰਹਮ ਪ੍ਰਭ ਕਿਰਪਾ ਧਾਰੀ॥
seetlaa te rakhiaa bihaaree. paarbraham prabh kirpaa dhaaree.
The Giver of joy, the Supreme Lord, has bestowed His grace and saved (the child Hargobind) from smallpox. – Guru Arjan Sahib, Guru Granth Sahib, Page 200

Message: In several parts of North India, smallpox is usually identified with an ancient folk deity Sheetala. The onset of smallpox is considered to be the manifestation of the goddess. The disease is seen to be her play and hence has to be given due reverence. The patient is fed cooling foods, and prayers and offerings are made to the goddess.

Sikh scholars believe that Guru Arjan uttered these verses on the occasion of the recovery of his son Hargobind, from smallpox and having warded off the danger of going blind due to the disease.

He expresses that it is the Divine who is the giver of joy and no other, and it is His grace that saved the child. As Hargobind was regarded as a gift from the Divine, there was no doubt who the Guru would have turned to at this trying time.

Following the example of the Guru, we need to always have faith in the Divine and His grace. When faced with adversities or ill health, we should turn to Him and not to anyone less. Our devotion is truly tested at these times. The temptation is always there to look for more than one solution, and to turn to established rituals.

Click here to listen to full hymn:
https://www.youtube.com/watch?v=WUHk1AEUWxw

Etymology: From Sanskrit sheetalaa (literally, one who cools, the goddess of smallpox).

Last Wednesday, I was vacationing in Chicago with my family when we were filmed for a local television segment on ABC 7 News while at the Taste of Chicago.

When the segment aired later that evening, the closed caption that appeared with the story read “terrorist” instead of “tourist.” Although I didn’t see the story, thousands across Chicago did. Some of them even shared the clip on social media. I couldn’t bear the thought of telling my young children what happened because I didn’t want to ruin our vacation.

People were confused, upset and disturbed. That’s when the Sikh Coalition intervened. Within minutes, the Sikh Coalition was in high-level discussions with the directors at ABC 7 News, figuring out why this horrible mistake happened and how it could be fixed. The next day, ABC 7 News and the caption transcription firm apologized for their mistake, and vowed to work with the Sikh Coalition to air a positive story about the Sikh American community in Chicago in the coming weeks.

To understand how this mistake happened, read the apologies from ABC News and the transcription service. 

This immediate and remarkable result wasn’t accidental. The Sikh Coalition knew exactly who to contact at ABC 7 News because they had previously worked with the station and built a reputation of credibility and respect. The network knew that if they didn’t fix the problem, they would be held accountable.

My family and I are very grateful for this valuable work and the work that organizations like the Sikh Coalition do every day to positively educate Americans about the Sikh faith, community and culture. They analyzed the problem, fixed it and turned it into an opportunity for positive exposure about the Sikh community. They do this work not just in Chicago, but across the country.

Please consider making a donation to the Sikh Coalition today, so they can continue to do amazing and impactful work on behalf of all of us: http://www.sikhdonate.org.

Now when I tell my children what happened, I can share how proud we are to be Sikh and to have an organization like the Sikh Coalition fighting for our rights. I look forward to showing my children the upcoming ABC 7 news story about the Sikh community.

ਲੇਪੁ (lep)
Meaning: noun: Harm, ill-effect.

Quote:
ਲੇਪੁ ਨ ਲਾਗੋ ਤਿਲ ਕਾ ਮੂਲਿ॥ ਦੁਸਟੁ ਬ੍ਰਾਹਮਣੁ ਮੂਆ ਹੋਇ ਕੈ ਸੂਲ॥
lep na laago til kaa mool. dust braahmaṇ mooaa hoi kai sool.
(The poison) had absolutely no harmful effect (on the child). But the wicked Brahmin died due to stomach pain. – Guru Arjan Sahib, Guru Granth Sahib, Page 1137

Message: The quote above refers to an attempt to poison Hargobind when he was a child. Prithi Chand, Guru Arjan’s older brother, had feelings of animosity towards him. This was because their father had passed the guru-ship to Guru Arjan who was younger and not Prithi Chand who was older. Prithi Chand then hoped that Guru Arjan will not have any children, thus allowing the guru-ship to pass to his son.

He was disappointed again when Hargobind was born. Prithi Chand then tried many times to kill the child but was unsuccessful. The poison incident was one such attempt. In this incident, he bribed Brahmin Duni Chand who used to babysit Hargobind. He was to administer poison to the child by mixing cyanide in his yoghurt. But the child refused to eat. When the Brahmin tried to force feed him, he started crying. Hearing the cry, Guru ji came in and tried feeding him but he still refused. Guru ji then fed the yoghurt to a dog nearby and it died. He fed it to another dog and he too died. After this confirmation, Guru ji asked the babysitter to tell the truth and he narrated the conspiracy. Ashamed of his misdeed, the Brahmin babysitter died of severe pains in his stomach on reaching home.

In the hymn from which this quote is taken, the Guru expresses thanks to the Divine for saving his son from being poisoned. The Divine has saved the devotee and the sinner has died. Like a father and mother, the Divine is our protector. He listens to our prayers and understands our devotion to Him. If we have faith and remember Him at all times devotedly, then we are protected. No matter who works against us, they will ultimately fail and suffer the consequences of their actions.

Click here to listen to full hymn:
https://www.youtube.com/watch?v=q54ILKwJRzo

Etymology: From Sanskrit lepya (to be smeared, plaster) → Prakrit leppa (wall) → Sindhi lepu (salve applied to the body), Lahndi lep (plaster, ointment) and Punjabi lep (plaster).

ਸੁਲਹੀ (sul-hee)
Meaning: noun: Sulhi Khan, an official of Mughal emperor Jahangir.

Quote:
ਸੁਲਹੀ ਤੇ ਨਾਰਾਇਣ ਰਾਖੁ॥ ਸੁਲਹੀ ਕਾ ਹਾਥੁ ਕਹੀ ਨ ਪਹੁਚੈ   ਸੁਲਹੀ ਹੋਇ ਮੂਆ ਨਾਪਾਕੁ॥
sulhee te naaraaiṇ raakh.
sulhee kaa haath kahee na pahuchai   sulhee hoi mooaa naapaak.
The Lord saved me from Sulhi Khan. Sulhi did not succeed in his plot and died an unholy death. – Guru Arjan Sahib, Guru Granth Sahib, Page 825

Message: The quote above relates to another incident involving Sulhi Khan, an Afghan official of Mughal Emperor Jahangir. Prithi Chand conspired with him to bring about the downfall of Guru Arjan, but instead Sulhi Khan was killed in the incident.

We are reminded time and again, that unshakable devotion to the Almighty will always be protective. Guru ji here is grateful that he has been saved from the clutches of his opponents. Divine intervention foiled the conspiracy. Human frailty in the form of our egoism holds us back from the degree of devotion that our Gurus had. When there is doubt, how can we expect complete protection?

Notes: The term naapaak (unholy, disgraceful) refers to how Sulhi Khan died. Sulhi Khan along with his horse fell into a fiery brick kiln and turned into ash. Islam forbids the burning of the body and for a Muslim to die in a fire is equivalent to dying an unholy, disgraceful death. Sulhi Khan’s life ended in this shameful manner.

Click here to listen to full hymn:
https://www.youtube.com/watch?v=tuAHb9jOb1s

Summary of the Week:
Incidents involving Guru Arjan Sahib and his son Hargobind have been the focus of this week’s words and verses.  In one sense, they lived a life like any one of us.

Guru ji had wished for a child. He faced animosity from members of his own family, through no fault of his own. He had to deal with threats on his son’s life and on his own.

What is the obvious difference? The obvious difference, is his steadfast devotion to the Almighty, to an unshakeable belief in the role of the Almighty as a father, a mother, and hence, a protector under all circumstances.

Faith is reacting positively to a negative situation. – Robert H. Schuller, Televangelist, 1926-2015

ਬੁਕਿ (buk – sounds like book)
Meaning: verb: Roar (of a lion).

Quote:
ਅੰਧਾ ਕਿਸ ਨੋ ਬੁਕਿ ਸੁਣਾਵੈ॥ ਖਸਮੈ ਮੂਲਿ ਨ ਭਾਵੈ॥
aňdhaa kis no buk sunaavai. khasmai mool na bhaavai.
Whom does the blind (ignorant) beast want to impress by roaring? This is not pleasing at all to the Almighty. – Guru Nanak Sahib, Guru Granth Sahib, Page 1286

Message: The quote focusses on the roar of the lion which is seen as a symbol of ignorance and arrogance. The ignorant lion is proud of its might when it is young and strong, and its roar serves to impress other animals who can hear it. But when it becomes old and weak, the roar serves no purpose.

In the light of this analogy, human arrogance may seem to serve its purpose for a while but it proves to be ineffective in the long run. Humans boast and brag about their accomplishments but little do they realize that these are temporary. They sever relationships to accumulate wealth and other worldly possessions. Too much of this when we are young only brings pain later on in life as fractured relationships cannot be mended. But few can resist this temptation when young.

If this attitude and behaviour is not pleasing to the Divine, should we not rethink how we are living our lives? Should we not be more humble?

Etymology: From Sanskrit bukkati (barks) → Prakrit bukkai (barks, bellows).

ਗਰਲ (garl – sounds like girl)
Meaning: noun: Poison.

Quote:
ਗਰਲ ਨਾਸੁ ਤਨਿ ਨਠਯੋ   ਅਮਿਉ ਅੰਤਰਗਤਿ ਪੀਓ॥
garl naas tan naṭhio   amiu aňtargat peeo.
When (Bhai Lahina) sipped the essence of the immortal Name of the Divine, the deadly poison of Maya was removed from his body. – Bhatt Kalya, Guru Granth Sahib, 1392

Message: Through this verse, the Bard Kalya describes how Bhai Lahina obtained access to the divine essence which led him to be the successor of Guru Nanak. Bhai Lahina nurtured love and devotion for the teachings of Guru Nanak. By absorbing their essence, the destructible poison of vices left his body; his mind immersed in divine consciousness. He attained inner stability and the virtues of love, kindness and compassion, and helped others to overcome their vicious temptations and reach for enlightenment.

In our mind too lies the destructive poison of vices. The quote for the day reminds us that, faith, a single minded belief in the Guru’s teachings, can eliminate from the mind the poison and related sorrow of attachment to vices. As an awareness of the wisdom of Gurbani sets in, the mind and body are purged of the poison. This understanding gives us comfort and removes our fears. We are more at peace, when we understand this wisdom and practice it in our daily lives.

Etymology: From Sanskrit/Pali/Prakrit garal (poison, snake poison).

ਨਟੁ (naṭ – sounds like nut)
Meaning: noun: Dancer, acrobat, actor.

Quote:
ਬਾਤੀ ਸੂਕੀ  ਤੇਲੁ ਨਿਖੂਟਾ॥ ਮੰਦਲੁ ਨ ਬਾਜੈ  ਨਟੁ ਪੈ ਸੂਤਾ॥
baatee sookee  tel nikhootaa. maňdal na baajai  naṭ pai sootaa.
The wick has dried up and the oil is exhausted. The drum does not sound and the actor has gone to sleep. – Bhagat Kabeer, Guru Granth Sahib, Page 478

Message: The above lines suggest that a certain scene in a play has come to an end.  How is this related to our lives?

The oil and the wick of the lamp represent our worldly desires constantly being fed and kept alight. The actor is the mind that dances to the tune of these desires. While we are part of this play, we allow our passions free reign. The noise of the drumbeat is constantly in our minds. And there is no peace.

If we are looking for a place of peace and serenity – a higher spiritual plane – we must let excessive material and worldly desires and passions die out from our mind. We must put an end to the current play we are in. We must be ready to move on to a higher level.

Bhagat Kabeer, using this metaphor, shows us the way to do this. Let the oil and the wick dry out, let the music come to a stop. The mind – the actor – no longer dancing to the tune of the music and no longer troubled by the beat of the drum, will go to sleep (and be at peace). When the mind awakens, it will see the Divine pervading everywhere. This is because there is no more smoke from the fire of excessive worldly desires to cloud its vision.

The onus therefore lies in us. Do we continue playing out the same scene day in and day out, or do we put the unsettling play to sleep and awaken to a fresh new dawn!

Etymology: From Sanskrit nartak (dancer) → Prakrit ṇaṭṭ (dancer) → Sindhi naṭu (juggler) and Lahndi naṭṭ (acrobat).

Its modified form in Gurbani, naṭuaa can be compared to Nepali/Awadhi naṭuwaa, and Maithili/Hindi naṭuaa (dancing boy, buffoon).

Not sure whether it really has any connection with the English Slang: nut, (devotee or zealot).

ਫਨ (phan – sounds like fun)
Meaning: noun: Deception, illusion.

Quote:
ਹਰਿ ਬਿਨੁ ਕਉਨੁ ਸਹਾਈ ਮਨ ਕਾ॥ ਮਾਤ ਪਿਤਾ ਭਾਈ ਸੁਤ ਬਨਿਤਾ   ਹਿਤੁ ਲਾਗੋ ਸਭ ਫਨ ਕਾ॥
har bin kaun sahaaee man kaa.
maat pitaa bhaaee sut banitaa   hit laago sabh phan kaa.
Who else other than the Divine can be the help and support of the mind? Love and attachment to mother, father, brother, son, and spouse, is all illusionary. – Bhagat Kabeer, Guru Granth Sahib, Page 1253

Message: Time and again we are reminded of the temporary nature of our life. How permanent can our human relationships then be? If human existence is so transient who do we turn to for support?

There is only one true support for the wavering mind and that is the Divine, of which each of us is a living spark.

Can we see the Divine as having a personality – of truth, of beauty, of benevolence, of giving? Earthly parents do their best at the human level. The Divine as a parent serves as an unlimited source of goodness making Him the perfect parent.

The Divine as a supreme teacher serves to provide nourishment to the mind. As a closest friend, He is a truly impartial guide in moments of happiness or difficulty.

How do we make ourselves worthy of such a relationship with Him? We need to check our own behaviour. In humility see our shortcomings and failures. Recognize where there has to be change. At all times be conscious of the strength that comes from a humble, devoted relationship with the Divine.

Etymology: From Arabic/Persian phan (deception, illusion).

ਸਖਾ (sakhaa)
Meaning: noun: Friend, companion..

Quote:
ਸੋ ਸਾਜਨੁ ਸੋ ਸਖਾ ਮੀਤੁ   ਜੋ ਹਰਿ ਕੀ ਮਤਿ ਦੇਇ॥
so saajan so sakhaa meet   jo har kee mat dei.
One who imparts divine wisdom is the loving friend and companion. – Guru Arjan Sahib, Guru Granth Sahib, Page 298

Message: A loving friend and companion is one who opens our minds to divine wisdom. We realize then, that we have an avenue to a wealth that can never be exhausted. Through understanding this wisdom, we can make it a part of our life, if we so choose.

This friend, the Gurbani, not only imparts the teachings of the Divine but makes us aware of His divine presence in us at all times. With this knowledge, we renounce our conceit and egoism. As the wisdom gradually unfolds, the virtues of the Divine emerge from within to enable us to deal with life’s challenges.

Friendship is a cadence of divine melody melting through the heart. – Charles Arundell St John-Mildmay, 1820 -1904

Etymology: From Sanskrit sakhaa (friend) → Pali sakhaa (friend).