ਸਾਜਨੁ (saajan)
Meaning: noun: Friend, beloved.

Quote:
ਆਦਿ ਮਧਿ ਜੋ ਅੰਤਿ ਨਿਬਾਹੈ॥ ਸੋ ਸਾਜਨੁ ਮੇਰਾ ਮਨੁ ਚਾਹੈ॥
aad madh jo aňt nibaahai. so saajan meraa man chaahai.
My mind longs for that friend, who stands by me in the beginning, in the middle and in the end. – Guru Arjan Sahib, Guru Granth Sahib, Page 240

Message: We all wish we had a lifelong friend who is always there to help and support us to the very end. Is there someone who can be with us all through our life?

There is – the omnipresent Divine.

He is the sustenance of our life. He protected us while we were in our mother’s womb. He protects us now in life, and we return to His fold when we die. He remains with us as our mother, father and sibling. He gives us life, love and comfort. All pervading and permeating, this Giver of life will never perish and never abandon us.

He has made us His own. Are we ready to befriend Him? Fortunate are those who are aware of His presence and the treasure there is in their lives.

Etymology: From Sanskrit sajjan, blend of sant + jan (good human) → Pali sajjan → Prakrit sajjaṇ → Sindhi sajaṇu (a benevolent person, friend), Lahndi/Punjabi sajjaṇ (friend) and Hindi saajan (lover).

Summary of the Week:
Every one, as a child of the Creator, has a right to a direct relationship with the Parent. How fortunate, if this were to start as a friendship that cements into something closer.

Just as it takes a while for us to choose our closest friends, we first need to be open to spiritual wisdom. Gurbani is our guide and opens our minds to a new awareness and new experiences. Imagine being with one who knows the beginning, the middle, the end of us, and understands everything completely. Greater awareness of who we are, will lead us to the best friend we could ever hope to have in this lifetime.

The knowledge that this friendship is not limited to any time and space makes us even more grateful to have such a friend in our lives.

ਮੀਤੁ ਸਾਜਨੁ ਸਖਾ ਬੰਧਪ   ਹਰਿ ਏਕ ਨਾਨਕ ਕੀਉ॥
Nanak has made the One Almighty his friend, companion, comrade and relative. – Guru Arjan Sahib, Guru Granth Sahib, Page, 1007

ਯਾਰ (yaar)
Meaning: noun: Friend, close friend.

Quote:
ਸੁਣਿ ਯਾਰ ਹਮਾਰੇ ਸਜਣ   ਇਕ ਕਰਉ ਬੇਨੰਤੀਆ॥ ਤਿਸੁ ਮੋਹਨ ਲਾਲ ਪਿਆਰੇ   ਹਉ ਫਿਰਉ ਖੋਜੰਤੀਆ॥
suṇ yaar hamaare sajaṇ   ik karau benaňteeaa.
tis mohan laal piaare   hau firau khojaňteeaa.
O my friend, my dear, listen! I make a request. I am searching for the Beloved Lord (please tell me about Him). – Guru Arjan Sahib, Guru Granth Sahib, Page 704

Message: In the quote above, Guru Arjan Sahib appears to be asking if a friend can help him in his search for the beloved Lord. And tell him more about Him.

Here is something to reflect on. What avenues are open to us to receive such knowledge? Have we at any point made such a request of a friend? Who among the people with whom we associate, can we turn to with such a request? Who would they put us in touch with?

Our sole resource for questions related to divinity is the Gurbani. There is no other that any friend can turn us to, for this request to be fulfilled.

The wandering about and searching for answers come to a stop here. From this source of wisdom, come the answers we are looking for, and the peace we desire. There is no better avenue that anyone can point us to.

Friendship is nothing else than an accord in all things, human and divine, conjoined with mutual goodwill and affection. –  Marcus Tullius Cicero, a roman writer, 106-43 BCE

Click here to listen to full hymn:
https://www.youtube.com/watch?v=AmQ3SKvyBuM

Etymology: From Persian yaar (friend).

ਮੁਸਕ (musak)
Meaning: noun: Fragrance or stench?

Quote:
ਰਸੀਆ ਹੋਵੈ ਮੁਸਕ ਕਾ   ਤਬ ਫੂਲੁ ਪਛਾਣੈ॥
rasee-aa hovai musak kaa   tab phool pachhaṇai.
If one is an admirer of fragrance (knows the nature of fragrance) only then can one recognize the flower (origin of the smell). -Guru Nanak Sahib, Guru Granth Sahib, Page 725

Message: This verse says that only one who is a lover of fragrance, who can appreciate the smell of a particular fragrance, can recognize its flowers (the source of the fragrance). To appreciate divine values, one needs to be able to appreciate the worth of these values.

Only a dedicated person knows and recognizes the power that emanates from the Creator and that lies in us. Such a person discovers that the mind is the embodiment of the Divine, and strives to unlock its dormant potential.

We need to learn to harness our enormous power and potential. The jewel of divine wisdom is within our hearts, but due to ignorance we fail to realize and be aware of its existence close by.

In modern Punjabi, its meaning has totally reversed, from fragrance to stench.

Etymology: From Persian mushk (musk), a glandular secretion from the musk deer.

The word actually originates from the Late Greek moskhos, from Persian mushk, from Sanskrit mushk (testicle, scrotum), from Latin mus (mouse – presumably, for resemblance).

Musk was a name originally given to a substance with a penetrating  odour  obtained from a  gland  thought to resemble a scrotum of the male musk deer. 
(See: en.wikipedia.org/wiki/Musk)

ਆਦੇਸੁ (aades)
Meaning: noun: Order or obeisance?

Quote:
ਜੁਗੁ ਜੁਗੁ ਹਰਿ ਹਰਿ ਏਕੋ ਵਰਤੈ   ਤਿਸੁ ਆਗੈ ਹਮ ਆਦੇਸੁ॥
jug jug har har eko vartai tis aagai ham aades.
The One Divine is pervading throughout the ages, I salute and bow only before Him. – Guru Ram Das, Guru Granth Sahib, Page 368

Message: Some authors view this hymn in the historical context of a day in which some yogis, with earrings and ashes smeared on their bodies, came to Guru Ram Das Ji. They told him that, if he joined their sect, he too could obtain salvation.

Guru Ji responded by saying that the mind cannot be in a steady state by wearing outlandish symbols, wandering around playing conch shell instruments and singing to impress people. Instead, the mind becomes even more unstable.

We need to instruct our mind through the Guru’s teachings that only the Almighty, who is the sole Creator and pervades throughout time and space forever, is worthy of our worship.

Instead of bowing before any person or object, bow and salute only the Almighty by sowing the seed of divine awareness in your body, and watering it with divine virtues. Let your mind be full with love and devotion, instead of decorating the bodies.

In Gurbani, the meaning of this word is obeisance, not command or order.

Etymology: Probably evolved from Sanskrit aadesh (command, order – to seek order or instructions from, and then pay obeisance to). The word has been used only for this meaning in Gurbani: to salute, to bow.

ਮਾਥਾ (maathaa)
Meaning: noun: Head or forehead?

Quote:
ਮੇਰੈ ਹੀਅਰੈ ਰਤਨੁ ਨਾਮੁ ਹਰਿ ਬਸਿਆ   ਗੁਰਿ ਹਾਥੁ ਧਰਿਓ ਮੇਰੈ ਮਾਥਾ॥
merai hee-a-rai ratan naam har basiaa   gur haath dhario merai maathaa.
When the Guru placed his blessed hand on my head, the Name of the Divine, likened to a jewel, dwelt in my heart. – Guru Ram Das Sahib, Guru Granth Sahib, Page 696

Message: By the beneficence of the Divine, when we follow the teachings of Gurbani, it enters our head, our heart and mind. We are blessed with the gift of divine awareness. We achieve the true purpose of life, and establish reunion with the Divine from whom we have been separated.

Then our wrong doings and sorrows are washed off as we start anew as we turn over a new leaf. Life becomes fruitful and energizing as we are freed from the bonds of slavery to which our minds were chained to.

Etymology: From Sanskrit mast/mastak (head, skull) → Pali matth/matthak (head, skull, top, summit)→ Prakrit matth/matthaya (head) → Sindhi mathu/matho (top, surface, head), Assamese/Maithili maath/maathaa (head), Eastern Bengali maathaa (head), Marathi maathaa (head), Bhojpuri maath (head) and Oriya maath/mathaa (head).

Comparable to later developments: Hindi maath/maathaa (head, forehead, summit), Marwari maatho (head, forehead), Awadhi, Lakhimpuri dialect, maath (forehead), Lahndi mathaa (forehead) and Punjabi matthaa (forehead).

The meaning of this word steadily evolved from head to forehead. Hence, it is used to mean both head and forehead in Gurbani, and occasionally, to mean face or upper part of the body. At some places, it is a little hard to comprehend whether it means head, forehead or face? In some regions of India, especially in the eastern parts (Bihar, Bengal, etc.), it is still used to mean head.

See More Examples:
ਓਹੁ ਹਮਾਰੈ ਮਾਥੈ ਕਾਇਮੁ   ਅਉਰੁ ਹਮਰੈ ਨਿਕਟਿ ਨ ਆਵੈ॥
The Divine stands over my head (i.e. He stands by me); hence nothing else can come near me. – Bhagat Kabeer, Guru Granth Sahib, Page 476

ਗਰੀਬ ਨਿਵਾਜੁ ਗੁਸਈਆ ਮੇਰਾ   ਮਾਥੈ ਛਤ੍ਰੁ ਧਰੈ॥
My Master is patron of the poor who puts the canopy over the head of the poor. – Bhagat Ravi Das, Guru Granth Sahib, Page 1106

ਬਿਨੁ ਨਾਵੈ ਮਾਥੈ ਪਾਵੈ ਛਾਰੁ॥
Without the Name of the Divine, ashes fall on the head (i.e. one is disgraced). – Guru Amar Das, Guru Granth Sahib, Page 1129

ਬਦਨੁ (badan)
Meaning: noun: Face or body?

Quote:
ਮਾਇਆ ਖੋਟੀ ਰਾਸਿ ਹੈ   ਏਕ ਚਸੇ ਮਹਿ ਪਾਜੁ ਲਹਿ ਜਾਇ॥
ਹਥਹੁ ਛੁੜਕੀ ਤਨੁ ਸਿਆਹੁ ਹੋਇ  ਬਦਨੁ ਜਾਇ ਕੁਮਲਾਇ॥
maaiaa khoṭee raas hai   ek chase mahi paaj lahi jaai.
hathahu chhuṛkee tan siaah hoi   badan jaai kumlaai.
Maya is false capital; its false covering falls off in an instant. When it slips from one’s hand, the body turns black, and face withers away. – Guru Amar Das, Guru Granth Sahib, Page 510

Message: Though a weak foundation of a building gives temporary stature, yet when afflicted by the storms all is destroyed within it. The false grandeur takes away with it the lives of those stuck within. Only dust remains. We need to construct more solid foundations in our life so that we can weather the storms that come our way and remain steadfast.

Looking for happiness in temporary assets will not completely satisfy us, nor protect us. The world and its trappings are like false capital. Its false covering falls off very quickly. When it slips from our hand our body turns numb and our face pale. However, those, whose fundamentals are based on the Guru’s advice, cherish true wealth in their hearts, and become oblivious to the nature of worldly pleasure and show. They remain in the loving grace of divine guidance and maintain their peace. 

In modern Hindi/Punjabi, its meaning has totally changed, from face to body, which seems to be influenced by Arabic badan (body).

Etymology: From Sanskrit vadan (speaking; mouth, face) from vad (to speak) → Pali vadan (speaking) → Prakrit vayaṇ(speech; mouth, face) → Assamese bayan (face) → Gurbani badan (face, mouth, speech).

Summary of the Week:
Yes, all things change. Like the spinning earth and the revolving planets nothing stays still. From the smallest to the largest objects, everything is in a state of flux. Time and tide waits for no one.

Languages too are evolving social tools of communication.

Analysis of different languages shows that languages, like humans, change with the times through adaptation, changing contexts and different audiences. The Gurus spoke to different historical audiences and the language employed at that time may have been different from how we use it today.

We must change and adapt to an ever-changing world. Learn, unlearn, and relearn with a sincere and devoted mind. When we become true seekers and we instruct our mind through the Guru’s teachings, our road of change will bring us to sweet peace and inner satisfaction.

A change in perspective is worth 80 IQ points. -Alan Kay, computer scientist, b. 1940

ਬਉਰਾ (bauraa)
Meaning: adjective: Mad, crazy.

Quote:
ਬਿਖੈ ਬਾਚੁ ਹਰਿ ਰਾਚੁ   ਸਮਝੁ ਮਨ ਬਉਰਾ ਰੇ॥
bikhai baach har raach   samajh man bauraa re.
O crazy mind! Understand (take this advice), escape from vices and immerse yourself in the Divine. – Bhagat Kabir, Guru Granth Sahib, 336

Message: The human mind is a powerful faculty of reasoning and thoughts, holding the power of imagination, memory, perception and judgement. It is also responsible for processing feelings and emotion. The outcome of these is seen in our attitude and actions. Simply put, sinful thoughts will lead to sinful actions and vice versa, virtuous thoughts to good deeds.

Pause for a moment and focus on the thoughts running through your mind at this moment. Sit with these thoughts. If they are turned into actions, where would they place you in the scale between sinful and virtuous actions? Bhagat Kabir is asking us to understand the workings of the mind. It may be crazy but it can be directed. With the wisdom from Gurbani, we can sieve through our thoughts and turn into action only those that are virtuous. The mind can be disciplined. Our thoughts can be refreshed. Remember that in us, are qualities of the Divine, which we have forgotten or lost touch with. Gurbani teaches us how to tap into these original, positive qualities, and displace negative patterns.

ਰੇ ਜਨ ਮਨੁ ਮਾਧਉ ਸਿਉ ਲਾਈਐ॥
O human! Link your mind to the Divine. – Bhagat Kabir, Guru Granth Sahib, 324

Click here to listen to the hymn: https://www.youtube.com/watch?v=0g4sXnvJoaE

Etymology: From Sanskrit vaayur (windy, crazy) → Sindhi vaauraṇu (to winnow), Bengali baauraa, and Punjabi baauraa, baavaraa, bauraa (mad).

ਮਰਕਟ (markaṭ)
Meaning: noun: Monkey.

Quote:
ਮਰਕਟ ਮੁਸਟੀ ਅਨਾਜ ਕੀ ਮਨ ਬਉਰਾ ਰੇ   ਲੀਨੀ ਹਾਥੁ ਪਸਾਰਿ॥ 
ਛੂਟਨ ਕੋ ਸਹਸਾ ਪਰਿਆ ਮਨ ਬਉਰਾ ਰੇ   ਨਾਚਿਓ ਘਰ ਘਰ ਬਾਰਿ॥
markaṭ musṭee anaaj kee man bauraa re   leenee haath pasaar.
chhooṭan ko sahsaa pariaa man bauraa re   naachio ghar ghar baar.
O crazy mind! (See that) the monkey stretches out its hand and takes a handful of corn (from a pot, but then) unable to escape, it dances at the door of every house. – Bhagat Kabir, Guru Granth Sahib, 336

Message: A monkey’s greed leads it to being captured by humans and thereafter to remain as their slave. One of the methods of capturing a monkey in the olden days was to put grain in a narrow necked pot. The monkey would put his hand in easily to grab a fistful of grain but is unable to get it out. He refuses to release the grain and hence gets captured. His greed makes him a slave and he has to dance for his master from door to door for the rest of his life.

Bhagat Kabir uses this example to illustrate how humans can similarly fall into a trap as a result of their greed and then be forced to suffer for the rest of their life. Greed is defined as the inordinate love of money and material possessions and the compulsive behaviour that is driven by the need for more and more. A greedy person is never content. There is never ‘enough’. It makes a person vulnerable, irritable, and prone to anger and the list can go on. Where there is discontent, negative thoughts destroy our peace.

The choice is ours. We have the power to discern. Do we let the “crazy” mind have its way or do we try to discipline it through spiritual awareness.

ਜਿਉ ਕਪਿ ਕੇ ਕਰ ਮੁਸਟਿ ਚਨਨ ਕੀ ਲੁਬਧਿ ਨ ਤਿਆਗ ਦਇਓ॥ ਜੋ ਜੋ ਕਰਮ ਕੀਏ ਲਾਲਚ ਸਿਉ ਤੇ ਫਿਰਿ ਗਰਹਿ ਪਰਿਓ॥
As a monkey with a handful of grain does not let it go due to greed and is trapped, so, the deeds committed in greed ultimately become a noose around our neck. – Bhagat Kabir, Guru Granth Sahib, 336

Etymology: From Sanskrit markaṭ (ape, monkey).

ਸੂਅਟਾ (soo-a-taa)
Meaning: noun: Parrot.

Quote:
ਜਿਉ ਨਲਨੀ ਸੂਅਟਾ ਗਹਿਓ ਮਨ ਬਉਰਾ ਰੇ   ਮਾਯਾ ਇਹੁ ਬਿਉਹਾਰੁ॥
jiu nalnee soo-a-taa gahio man bauraa re   maayaa ih biuhaar.
O crazy mind! This is the behaviour of Maya (that it entraps people in its net) like the parrot is caught in the trap made of a hollow pipe. – Bhagat Kabir, Guru Granth Sahib, 336

Message: In the olden days a parrot was caught by using a contraption made of a hollow pipe of bamboo. The hollow pipe, strung with an iron rod, was hung over a vessel or a pool of water. When a parrot, out of its ignorance, sat upon it, the pipe would revolve and the parrot would end up hanging in a headlong position over the pool of water. Due to its fear of drowning, the parrot would not let go of the pipe and was then caught and caged for life.

In the quote above, Bhagat Kabir reminds us to be aware of the trap we are in as well.  The temptations of the world allure and entrap us too. Most of us are totally ignorant of the trap of Maya that has netted us in. Simply explained, Maya refers to an excessive attachment to our worldly possessions believing them to be of value to us. The crazy mind is unable to distinguish truth from falsehood, the everlasting from the temporary, and the essence from mere appearance. Caught in our ignorance, we do not see that material possessions and strong attachments will one day be lost to us. Instead, we hold on tightly in fear of losing it all.

How do we overcome the ignorance and fight the fear? Read Gurbani, understand its wisdom, reflect on it, and use it in daily life.

Etymology: From Sanskrit shuk (parrot) → Pali suk/suv → Prakrit sug/sua → Punjabi sooaa → Gurbani sooaa/soo-a-taa/soohat.

ਛੂਟਨੁ (chhooṭan)
Meaning: noun: Escape, release, liberation.

Quote:
ਨਾਵਨ ਕਉ ਤੀਰਥ ਘਨੇ ਮਨ ਬਉਰਾ ਰੇ   ਪੂਜਨ ਕਉ ਬਹੁ ਦੇਵ॥
ਕਹੁ ਕਬੀਰ ਛੂਟਨੁ ਨਹੀ ਮਨ ਬਉਰਾ ਰੇ   ਛੂਟਨੁ ਹਰਿ ਕੀ ਸੇਵ॥
naavan kau teerath ghane man bauraa re   poojan kau bahu dev.
kahu Kabir chhooṭan nahee man bauraa re   chhooṭan har kee sev.
O crazy mind! There are so many places of pilgrimage to bathe and so many gods to worship. However, Kabir says, you cannot find liberation through them; liberation is attained by serving the Divine. – Bhagat Kabir, Guru Granth Sahib, 336

Message: In an attempt to hold on to the material side of life, as well as to have some degree of liberation from it, human tries to find a middle path through rituals, pilgrimages and worship of numerous gods.

Bhagat Kabir cautions us against being misguided in our attempt to save ourselves. Liberation comes only through serving the one Almighty. Gurbani, the wisdom it contains, shows us how to do this. Performing empty rituals, going on pilgrimages or worshipping various gods and goddesses will not help in any way.

The crazy mind has to be brought under control. It has to be trained to distinguish between truth and falsehood. Our training guide is none other than Gurbani. The method is clearly laid out. In the company of divine oriented people, we can make a start in the right direction.

The gods of the valley are not the gods of the hills. -Ethan Allen, revolutionary, 1738-1789

Etymology: From Sanskrit kshuṭyate (is released) → Prakrit chhuṭṭai (released) → Sindhi chhuṭaṇu (to get loose), Lahndi chhuṭṭaṇ, andPunjabi chhuṭṭaṇaa.

We sometimes fall into the trap of retreating into little bubbles of existence, allowing problems and issues to appear to be overwhelmingly large.

The riddle of Naam has always been one of the dominating thoughts in my mind.

We all come across the word Naam whenever we do our paath or listen to kirtan. We also hear people talking about ‘Naam laina’ (receiving Naam from a Guru), and ‘Naam japna’ (meditating on Naam).

I have even heard that one has to travel and seek Naam from someone. It was a mystery to me. How do we achieve this Naam that people are talking about? Is it simply the meditation and prayers that people do? It seemed to be some secret formula that only the chosen ones are privy to.

I never understood what it was exactly that all these people were referring to till recently when an issue of “A Word A Thought (AWAT)” captured the attention of my curious mind. I read in the theme of the week, “What happens when we are blessed with Naam– the awareness and recognition of the presence and qualities of the Divine?”

Furthermore, the information that the verses selected for the week are all “from a single hymn in the Guru Granth Sahib and will enlighten us about the effects and implications of imbibing and living with Naam“ – stimulated my mind to look into the hymn and explore it to find out more.

After reading and contemplating the meaning of the hymn a couple of times, it was like, “The egg of my delusion has burst and my mind has been enlightened (SGGS, 1002).”

I found answers to the recurring questions, which had been stuck in my mind for quite long. What is Naam; how do we receive it and from where? What happens when we receive it or are blessed with it?

To my surprise, the whole hymn (SGGS, 671) was mainly about Naam or its identical terms/phrases, and the effects or implications of Naam.

As I studied and looked into it deeply, I also tried to collate similar verses from the hymn, when suddenly the picture became clearer to me. I was so excited and happy; I had cracked a mystery that had baffled me for so many years of my life.

“What is Naam?” I found that the following phrases in the hymn progressively and beautifully expand on the idea and meaning of Naam (through His grace, the Divine has blessed me with Naam):

“I have been attached to the Guru’s feet…
“I have joined saadh sangat (the company of the virtuous and wise)…
“I have been enlightened by the Guru …
“The Word of the Guru seems sweet to me.”

It was obvious that the path to ‘being blessed with Naam’ is here, right now: be attached to the Guru’s feet i.e. be associated with the Guru’s congregation or saadh sangat (the company of virtuous, wise and dedicated humble people). Is that enough? No.

We need to associate with good people (saadh sangat, and to me, my recent sangat is the company of books and readings on Gurbani and discovering the meaning and implication of words, such as, ishnaan, sarovar, sangat, etc.) to enrich ourselves by their knowledge and experience.

We need to learn from Gurbani and continue learning until the words of Gurbani seem sweet to us.

This triggered memories of my past experiences, the occasions when I used to listen to some verses of Gurbani (for instance: O Fareed! Do not slander the dust; nothing is as great as dust. When we are alive, it is under our feet, and when we are dead, it is above us SGGS, 1378) and I was moved to tears as some chords struck deep within my heart.

We need to grasp the understanding of these gems of life to strengthen and restrain our wandering mind. We have to persevere in our efforts to understand the Guru’s words of wisdom.

Now, let’s explore the second part of the hymn, the blessings and effects of Naam. How do we know if we have been blessed with Naam or if the soothing words of Gurbani have had their sweetening impact on us?

Here are the yardsticks that anyone can test with. This is what happens when we believe we have received the gift of Naam. The list is very informative and fascinating. It needs our attention.

So what happens when one is blessed with Naam?

The hymn goes…”I am enabled to free myself from the shackles of Maya and I have forgotten all my worldly entanglements.”

Regarding the shackles of Maya and the worldly entanglements, the AWAT writes, “The shackles (traps) of Maya are the world and its snares… The shackles that enslave human beings… the greedy pursuit of riches; evil-thoughts; superstitions and illusions; vices, and the fear of death, etc.…Worldly attachments and entanglements trap us further in their clutches.”

However, “By seeking the sanctuary of Naam or the wisdom of Gurbani, we are freed of all our worldly entanglements; no longer are we weighted down by them.” 

The second verse in the refrain of the hymn states, “I have renounced anxiety, egotism, attachment and evil desires of my mind.”

Elaborating the verse they write, “Ignorant humans forget that their vicious desires are the chains which yoke them throughout life. These desires cause them to worry all the time… However, by associating with wise people and reflecting on the Name of the Divine, we are freed of all our worries and anxieties because our egotism, and attachments and wasteful cravings of our mind do not control us anymore.”

The verses in the stanza 2 and 3 say, “No one is my enemy, nor am I anyone’s foe now. The Divine has manifested within me in all its glow and serenity. I have made everyone my friend and I have become a friend to all. The separation of my mind has been overcome and I am united with the Divine.”

After the literal translation of the quotation, the message follows,”By cultivating the ethical culture of Naam, we are enlightened by the divine principles of Truth. Since we see the Creator in every heart, there is no other. We overcome all our enmity, vengeance and hatred for people or circumstances around us. Thus we develop a friendly attitude towards all, considering everyone as our friends…

“We realise that there is only one universal brotherhood and sisterhood of humanity and other life forms in general to which we owe our care and love.”

Stanza 4 adds, “All my stubbornness has gone and nectar rains down within me. I have realised the Divine is pervading everywhere.”

Illustrating these verses, the authors of AWAT write, “The teachings of the Guru, which appeared to be insipid earlier, have now become sweet and stimulating to the soul’s taste. This love and devotion towards divinity and wisdom enables us to overcome our stubbornness and obstinacy…The mind relaxes as it seems something nectarous and soothing is raining within our hearts. Calmness and peace begins to dwell within us and the rays of such warm pleasantness touches other hearts too.” 

Then the AWAT Team very beautifully sums it up, “the ultimate objective of life is attaining higher consciousness or divine-consciousness. It is to be enlightened about the Oneness that pervades all… the rich and the poor, the high and the low. Only such a divine vison that enables us to see this Unity and Oneness can overcome the divisions that the frail human minds have created due to delusion and ignorance…To see the Divine in all is the true purpose of meditation or reflection on Naam, the Divine Name. That is the true goal of a spiritually oriented life for anyone of any religion or race.”

Wow! So simple yet stirring. We need to look into Gurbani, the words of infinite wisdom within our reach, – ponder on them and comprehend their messages. By attuning our minds to these words of divine knowledge, we link up with Naam i.e. the presence and qualities of the Divine, and thus cherish its bounties and blessings.

The summary of the week very aptly describes it all in the end: “Then we can experience the bliss that these Great Minds experienced. The tastes of the world will become sour and the Words of Wisdom will become sweet nectar. If one sees all as one, then there are no more problems for the mind.

“The ills of the world can also be cured if we have this attitude of having no enmity amongst us. If there is no enmity, there is no suffering. Period. Only the blissful shower of divine blessings pervades in the mind.”

I have been associated with the “A Word A Thought” (AWAT) team since its launch. It is a wonderful initiative, perhaps the first of its kind.  By taking a word from Gurbani, explaining its meaning through its context in Gurbani, aided by etymological hints, the message of Gurbani is presented in modern and useful terms; this becomes the thought for the day, a useful means to keep the Divine in the mind. At many stages, I have felt so thankful for AWAT. I find it very enlightening and revealing, giving me direction and guidance. The spiritual wisdom contained in the pages of the Guru Granth Sahib finally seems more accessible to me. Many of my misunderstandings and misconceptions have been clarified after reading its daily bite-sized offerings.

Amongst the many enlightening experiences I’ve had through the AWAT, I have shared one of the recent examples with you. My apologies for any mistakes. I am not a scholar, merely a learner in process.

Those who wish to receive these gems of Gurbani from “A Word A Thought”, can subscribe here: http://awordathought.com/

The Beauty of Jap Ji Sahib
A Poetic Rendition Part 10

Pauree 32 
If I had a million tongues, multiplied twenty-fold more, 
And a million times each tongue proclaimed Your Name. 
That is the path, whose steps ascend to You. 
Hearing of the sky, crawling ants wish to fly 
Nanak, through Your Grace are we but received – all else is drivel.

Pauree 33 
The power to speak or remain silent is not ours, 
Nor the power to beg and grant 
Life and death is beyond our control. 
The power to rule, to acquire, or even calm the mind is not ours 
Nor the power to remain mindful, reason or contemplate 
The way to deliverance is beyond our ken 
Only You have the power to create and to tend 
Nanak, none is low or high in Your presence.

Pauree 34
The nights and seasons, dates and days, 
Air, water, fire and the regions below, 
To them is bound the Earth for the practice of righteousness. 
Here, all species with their myriad of ways abound, 
Infinite their forms, beyond count. 
Our deeds will we be weighed, 
For You are the Truth and true Your Court. 
There, the Panch, the exemplars, stand radiant in acceptance, 
Bearing the mark of Your benevolent gaze. 
There, the half-baked are separated from the fully made, 
Nanak, this truth is revealed there.

Pauree 35
Such is the law on the plane of Dharam 
Hear now the workings of the realm of Knowledge 
Where endless varieties of air, water and fire are revealed, 
Where an infinite array of Krishnas, Shivas, 
And Brahmas create endless forms, colors and appearances. 
Where endless earths and mountains exist, 
And Dhruvas utter sermons without end.
Where countless Indras, moons and suns, 
And countless spheres and lands proliferate. 
Where countless Siddhas, Buddhas, Naaths 
And goddesses live in infinite garbs 
Where countless angels, demons and silent sages, 
And precious jewels and deep oceans abound. 
How many sources of Creation, varieties of speech and rulers and kings, 
How many the forms of consciousness and how many that strive to serve, 
Says Nanak, there is no end, simply no end. 

Pauree 36
In the realm of Knowledge, the light of knowledge blazes forth 
There, mystic melodies and spectacles galore, joy and unalloyed bliss. 
In the Creative realm the rapture of beautiful form is resplendent, 
Here forms of unequalled splendor are fashioned. 
Indescribable is the realm of Creativity 
To try to speak of it is folly. 
Here awareness is heightened, perception is sharpened and the mind awakened. 
Here wisdom is deepened and transcendental knowledge gained.

ਲੇਵਉ (levau)
Meaning: verb, first person, singular: I take.

Quote:
ਮਾਧੋ ਕੈਸੀ ਬਨੈ ਤੁਮ ਸੰਗੇ॥ ਆਪਿ ਨ ਦੇਹੁ ਤ ਲੇਵਉ ਮੰਗੇ॥
maadho kaisee banai tum saňge. aap na dehu ta levau maňge.
O Lord! How can it work (will not work) being shy with You? If You do not give me (things that I need) Yourself, then (I won’t hesitate) I shall beg and take them from You. – Bhagat Kabir, Guru Granth Sahib, 656

Message: It is difficult to live life without obtaining material things. We need the basic necessities and sometimes more to suit our lifestyle. Gurbani advocates a life of creative and active social engagement, not one of seclusion. Therefore, do not be shy of opening up your heart before your Parent, the beneficent Giver.

In this verse, Bhagat Kabir shares his personal and intimate relationship with the Divine. It guides us to share our dreams and desires with our Creator. He advises that we need not be shy with our Father. Ask openly and confidently. It is said, “When you want something, the entire universe conspires in helping you to achieve it”. We need to however know the difference between a need and a want. Only spiritual content can satisfy our inner needs.

ਜੋ ਮਾਗਉ ਸੋਈ ਸੋਈ ਪਾਵਉ   ਅਪਨੇ ਖਸਮ ਭਰੋਸਾ॥
With complete faith in my Master, the Almighty, whatever I ask for, I receive. – Guru Arjan Sahib, Guru Granth Sahib, 619

Etymology: From ਲੇ, le (to take, to get) from Sanskrit labhate (takes, catches) → Pali labhati (obtains) → Prakrit labhai, lahai, lei (takes) → Old Awadhi/Old Marwari lei (takes), Sindhi lahaṇu/leti (to obtain/taking), Lahndi levaṇ, laihaṇ, lahaṇ (to take, to receive)and Punjabi lahiṇaa, laiṇaa (to find, to take) and levaa (taking).

ਮਾਂਗਉ (maaṅgau)
Meaning: verb, first person, singular: I beg, ask for or request.

Quote:
ਮਾਂਗਉ ਰਾਮ ਤੇ ਸਭਿ ਥੋਕ॥ ਮਾਨੁਖ ਕਉ ਜਾਚਤ ਸ੍ਰਮੁ ਪਾਈਐ   ਪ੍ਰਭ ਕੈ ਸਿਮਰਨਿ ਮੋਖ॥
maaṅgau raam te sabh thok.
maanukh kau jaachat sram paaeeai   prabh kai simran mokh.
I beg only from the Lord for all things. One wears off begging from humans; the liberation (from material craving) is obtained through remembrance of the Divine. – Guru Arjan Sahib, Guru Granth Sahib, 682

Message: Cultivate a relationship with the Divine so that you lay your faith and trust only in Him. Ask only from the Almighty and not from any other sources that show false glimmer of hope.

We should not beg from other human beings. What is it that we cannot do ourselves that another can accomplish? To achieve the strength within, we must have faith in the Creator. This faith will prevent us from wavering and losing hope. This empowerment will enable us to fulfill our needs.

If you must ask, ask my friend only from the Divine. 

ਮਾਗਉ ਕਾਹਿ ਰੰਕ ਸਭ ਦੇਖਉ   ਤੁਮ ਹੀ ਤੇ ਮੇਰੋ ਨਿਸਤਾਰੁ॥
(O Divine!) From whom should I beg? I see that all are beggars; my liberation comes only from You. – Bhagat Kabir, Guru Granth Sahib, 856

Etymology: From ਮਾਂਗਿ, maaṅgi (to beg, ask for, request) from Sanskrit maargati (seeks, requests, asks for) → Pali maggati → Prakrit maggai → Sindhi maṅgaṇu, Lahndi maṅgaṇ and Punjabi maṅgṇaa (to beg, ask for, request).

ਥਿਰੁ (thir)
Meaning: adjective: Permanent.

Quote:
ਕਿਆ ਮਾਂਗਉ ਕਿਛੁ ਥਿਰੁ ਨਾਹੀ॥ ਰਾਮ ਨਾਮ ਰਖੁ ਮਨ ਮਾਹੀ॥
kiaa maaňgau kichh thir naahee. raam naam rakh man maahee.
What should I ask for, nothing is permanent. (Instead of asking for transient things I should) enshrine the Lord’s Name in the mind. – Bhagat Kabir, Guru Granth Sahib, 692

Message: We spend most of our life learning and earning. Does the yearning stop? We keep on asking from the Lord. When we receive one, the search for another begins.

Have we ever wondered the point of this chase and accumulation of worldly and transient things? When will the wisdom that nothing in this world is permanent dawn on us. Guru Nanak imparted a great message to the greedy Duni Chand, that when you die, you cannot take even a small needle with you.

Nothing will go with us from this mundane world. Not our name, nor our fame. Not our children, nor our spouse. Not power, nor wealth. We need to awaken and enrich our inner spirituality. Cherish the wisdom of Gurbani within our minds. This will bring us peace and satisfaction over and above momentary possessions. That perhaps will be the most soothing and satisfying possession whose worth will never diminish.

ਮਾਗਉ ਦਾਨੁ ਠਾਕੁਰ ਨਾਮ॥ ਅਵਰੁ ਕਛੂ ਮੇਰੈ ਸੰਗਿ ਨ ਚਾਲੈ   ਮਿਲੈ ਕ੍ਰਿਪਾ ਗੁਣ ਗਾਮ॥
O Lord! I beg for the gift of Your Name. Nothing else shall go along with me in the end; hence I wish, through Your grace, I receive the gift of singing your divine attributes and virtues. – Guru Arjan Sahib, Guru Granth Sahib, 713

Etymology: From Sanskrit sthir (firm, durable) → Pali/Prakrit thir → Punjabi thir (firm, fixed, permanent).