Delightful Wit of Guru Nanak’s Lessons

When we think of spirituality and religion, our minds often conjure up serious and austere personas; many of us tend to think of disciplined and stoic personality types. In fact, most of our visual depictions of Guru Nanak, the first Guru of our Sikh religion, is in keeping with the notion that sainthood is synonymous with solemnity. Guru Nanak is presented in portraits as a very old man with a white beard, who seems quiet and reserved. The most prevalent portrayals reflect Guru Nanak as a meditative elder showering a blessing of silent grace with the gesture of his hand. While these depictions are in alignment with the common conception of what a spiritual teacher should look and act like, they may overlook numerous facets of Guru Nanak’s personality and spiritual lessons. My hope is to reframe our previous subconscious associations of strictness with religion to one that encompasses freedom and joy by imparting the lesser known magnanimous power of Guru Nanak’s more jovial and light hearted ways of teaching. My purpose in conveying Guru Nanak’s most natural and wonderful delightful nature, is that we too will be inspired to live blissfully; that we may begin to let go of our fixed branch mentality of spirituality and exchange it with a bending tree or lively free flowing concept as modeled by our Guru Nanak Sahib.

To be cheerful, smiling and laughing is an art. Laughing eliminates our tension and stress. It makes our mind and body blossom with radiance. Humor is another kind of reflection of the delighted soul. It is also good human nature. Humor can be reformed and elevated if it is well intentioned and gracious. When humor is gentle and subdued it decreases anger, bitterness of failure, and blundering. If it is exalted it can be revelatory of higher truths.

Sense of humor is used to beautify and impact a message. If humor is used with the right intention, it has the potential to easily pierce the soul and, thus, the message behind the humor is well delivered. In contrast, when any instruction is given harshly and directly, it often does not create the desired result upon delivery. Guru Nanak, therefore, utilized a melodious and witty manner to convey his lessons with the love and care needed to promote a lasting and transformative impact. His playful and incredibly ingenious teaching methods were such that he purposefully put himself in varying situations in order to reveal the folly of one’s character or actions. His ultimate goal was to uplift all of humanity to that higher state of being and he did so in the most creative and innovative way.

In Japji, Guru Nanak expresses that devotees of divine should always remain smiling,cheerful and in the state of blissfulness. ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥ nānak bhagatā sadā vigāsu. (GGS-2) God is also blissful, true, and beautiful. ਸਤਿ ਸੁਹਾਣੁ ਸਦਾ ਮਨਿ ਚਾਉ ॥ sati suhāṇu sadā mani chāu. (GGS-4) So,ecstasy and joy are really our most authentic states. Guru Nanak wanted to help all return to their most natural way of being and he used real life scenarios to bring people into a state of mind where they were able to recognize and correct their erroneous ways of being. Guru’s wit was aimed to instigate deep soul searching for the purpose of converting mindlessness and malevolent wrongdoing into freedom from the wiles of maya.

Guru Nanak’s wit was evident right from the onset of his youth. His birth was even a sentiment to the kind of teacher Guru Nanak would be. Upon his delivery, he arrived smiling. His nurse who had seen a multitude of births was appalled, amazed, and forever changed upon her vision of this baby whose smile lit up her soul. She knew he would brighten the world with this cheer and joy. When Guru Nanak’s father presented this otherwise destitute nurse with money for her midwifery service she replied, “I now have all the wealth of the world uponseeing your son; no money can replace that kind of prosperity!” Guru Nanak arrived into this world with a smile reflective of his ultimate bliss. His very existence was a selfless dedication to enlightening the world.

ਬਹੁ ਸਿਸ ਜਨਮੇ ਮਮ ਕਰ ਮਾਹੀ। ਯੇਹ ਅਚਰਜ ਕਬ ਦੇਖਿਓ ਨਾਹੀ।

ਦੀਰਘ ਨਰ ਜਿਓ ਬਿਲਾਸ ਮਿਲੈ ਹੈ। ਤਿਉਂ ਇਨ ਕੀਤੇ ਸ਼ਬਦ ਭਲੇ ਹੈ। (ਗੁਰ-ਪ੍ਰਤਾਪ ਸੂਰਜ ਗ੍ਰੰਥ)

bahu sis janamē mam kar māhī. yēh acharaj kab dēkhiō nāhī.

dīragh nar jiō bilās milai hai. tiuṃ in kītē shabad bhalē hai. (gur-pratāp sūraj granth)

 

When Guru Nanak was seven years old, he was sent to school to study language. Guru asked his teacher – please tell me the meaning of the letters that you are teaching me, and the teacher replied, “Nanak one letter has no meaning.” Guru then said, “if these letters are meaningless then why are you teaching them to me?”On that momentousday, Guru uttered one composition, Patti Likhi- that gave the meaning of each letter in his Bani– The teacher was struck in wonder. Gurji’s seemingly simple question about letters inspired a profound reflection within his teacher into the depths of spirituality. At the innocuous age of seven, Guru Nanak was able to instigate a tremendous deliberation into the difference between fruitless learning and life-giving wisdom. The irony is that even when a teacher was aiming to instruct Guruji, it was the instructor himself who ended up being the one learning the true lesson!

 

Diving deep into the historical accounts and sakhis of Guru Nanak, open pathways for us to continue to learn from his astute and witty techniques. What is so beautiful and evident from these stories is that Guruji did not discriminate against anyone. He had love for all in every facet of life. Whenever an opportunity presented itself for him to help his fellow human, he did so without any reservation or iota of prejudice. People of every profession, gender, religion, and creed benefited and were uplifted from their interactions with this most crafty saint.

 

In the Hindu religion it is a mandatory tradition to put a Jeneu (ceremonial thread) around one’s neck. Thus, during that era, Guru Nanak’s family arranged a big gathering to celebrate this thread ceremony. All of his relatives, neighbors, and Hardiel pandit gathered for this purpose. The young Nanak sat on a small cot and watched as Pandit Hardial read vedic mantras and prepare the Jeneu. Nanak observed all of these undertakings without interruption. At the peak of the ceremony, when the time came for the Pandit to put the ceremonial thread around Guru Nanak’s neck, Guruji immediately refused him by grabbing hold of the Pandit’s hand. This act was seen as extremely disrespectful and the Hardial was astonished by it. He questioned as to why Nanak didn’t want to put the ceremonial thread on his neck. The Pandit insisted it was mandatory to be religious and to be a true Hindu. Guruji smiled lovingly and said – “Do you think religion is mandatory for everybody? “ The Pandit replied “Of course, yes.” Guru then uttered “then please put this Janeu on my sister; she is five years older than me.” Astonished, the Pandit retorted that women are not allowed to wear the ceremonial thread. Then Guruji said, “Ok, I have a best friend, Mardana, please put it on his neck.” The Pandit again responded by saying that being a low caste person Guru Nanak’s friend had no right to wear it. Finally, Guruji said, “Ok then please put your janeu onto my neck.” Perplexed and now quite agitated the Pandit countered “No you cannot have mine because it is special and only for Brahmins.” Guruji thenceforth asked, “Ok if you will put this janeu on me will it remain with me always?Will it never burn or wear off? ”Flabbergasted and quite fatigued the Pandit responded, “No you need to put it on again when it wearsoff.“ Guru finally proclaimed, “Oh honored Pandit! I would like that one threadthat will neither break nor get soiled nor be burnt nor lost.” The Pandit thought it was such a strange demand of Guru Nanak. When the Brahmin was unable to provide such a jeneu, then Guru Nanak shared the kind of jeneu that one should wear:

ਦਇਆ ਕਪਾਹ ਸੰਤੋਖੁ ਸੂਤੁ ਜਤੁ ਗੰਢੀ ਸਤੁ ਵਟੁ ॥

ਏਹੁ ਜਨੇਊ ਜੀਅ ਕਾ ਹਈ ਤ ਪਾਡੇ ਘਤੁ ॥

ਨਾ ਏਹੁ ਤੁਟੈ ਨਾ ਮਲੁ ਲਗੈ ਨਾ ਏਹੁ ਜਲੈ ਨ ਜਾਇ ॥

ਧੰਨੁ ਸੁ ਮਾਣਸ ਨਾਨਕਾ ਜੋ ਗਲਿ ਚਲੇ ਪਾਇ ॥

daiā kapāh santōkhu sūtu jatu gaṇḍhī satu vaṭu.

ēhu janēū jī kā haī t pāḍē ghatu.

nā ēhu tuṭai nā malu lagai nā ēhu jalai n jāi.

dhannu su māṇas nānakā jō gali chalē pāi.   (GGS-471)

“Make compassion the cotton, spin the knot of contentment and modesty, twist it with truth- such is the sacred thread O Pandit; endow me with that thread if you have it!” This sakhi shows how dramatically and to the extent with which Guru taught the divine universal message to all despite social rank. It is also very revealing of Guruji’s commitment of love to all living beings. He subtly was saying that everyone is deserving of that everlasting eternal divine thread. The message further imparted by Guru Sahib is the jeneu that everyone needs is the one of divine virtue, the one that everyone has the right to wear, the jeneu of compassion, modesty, and contentment. The jeneu that is only for the Hindu divides society even amongst its own as it contributed to delineation among castes. Guruji said that he did not want a jeneu of separation but rather one of connection. The jeneu is a thread. aWhat is the function of a thread? A thread is not for division. A thread connects beads together. So Guruji sees the jeneu as a connector not as a divider.The jineu that divides society in the name of religion is a thread that creates boundaries not one that unites. A compassionate heart will beautify each person despite race, caste, or creed- that is the thread supported by Guruji, the one that is for all!

 

Guruji’s subtle wit continued in each and every circumstance of his life. Discretely he was also imparting his wisdom. Once when Guruji lay silently without eating or drinking for several weeks, his family grew extremely concerned and called a physician, Haridas, to check up on their son.The doctor reached to check the pulse of Guru Nanak when Guruji laughed affectionately at the physician and uttered “Oh Physician, why are you checking my pulse? Oh physician, pain is not in my body! It is in my soul (the pain of yearning for God).” Guru Nanak was helping the physician to recognize that we too are not well when we are feeling (either consciously or subconsciously) the separation of Wahiguru. The wit of this lesson opened the eyes of the physician to the notion that pain is not always related to the body and cannot always be diagnosed with feeling a pulse or by checking just the body. Ego, pride, jealousy are also pain which cannot be traced by a doctor.

ਵੈਦੁ ਬੁਲਾਇਆ ਵੈਦਗੀ ਪਕੜਿ ਢੰਢੋਲੇ ਬਾਂਹ ॥

ਭੋਲਾ ਵੈਦੁ ਨ ਜਾਣਈ ਕਰਕ ਕਲੇਜੇ ਮਾਹਿ ॥੧॥

vaidu bulāiā vaidagī pakaṛi ḍhaṇḍhōlē bāh.

bhōlā vaidu n jāṇaī karak kalējē māhi.੧. (GGS-1279)

With every passing stage, Guru Nanak masterfully imparted significant messages for his beloved fellow man to grow and flourish in Divine. One extremely powerful message occurred during his first job at Sultanpur Lodhi as a store keeper in a public granary. Guru was weighing his merchandise and counting the items aloud – “one two three (in Punjabi ikk, do, tin) and so on until he reached the number thirteen, tera which also means yours in Punjabi. As Guruji uttered the word tera (or yours) he became completely absorbed in the ecstasy of YOU/Wahiguru. Every time he uttered tera (You), Guru dove deeper into bliss. Janam Sakhi reported that while counting money and saying tera, Guruji saw the One in everyone and distributed his merchandise to all the needy yet in his masterfulness nothing was lost, all parties benefited. So while Guruji was doing his job dealing with merchandise and counting money, he connected his mind with tera/You/Wahiguru. This is how Guru imparted the lesson for us to connect with divine even when we are doing business or in the world. He wanted us to always practice the presence of remembering Wahiguru in all circumstances, in every moment. Unfortunately, in contrast, many are counting their money while supposedly doing prayer. This is why Guruji reminded us to not always think of ourselves, our desires, or our own needs but to also think about the world, to give back to society, to remember Divine.

 

Guru Nanak loved rivers. It is written in Gurbani that Gursikhs make friends with the rivers because they are also like rivers- always fresh giving pure flowing for altruistic deeds; they irrigate the land and distribute water to the world. ਤਿਨਾ ਦਰੀਆਵਾ ਸਿਉ ਦੋਸਤੀ ਮਨਿ ਮੁਖਿ ਸਚਾ ਨਾਉ ॥ tinā darīāvā siu dōsatī mani mukhi sachā nāu. (GGS-146) In Sultanpur Lodhi Guru ji used to bathe daily in the Bein river early in the morning. One day he went in the river for his bath but he didn’t come back. There were rumors and news spread that Guru Nanak drowned but on the third day Guru Nanak came back alive and very fresh which made everybody surprised. After getting Mool Mantra from Waheguru, Guru uttered the words: Na Ko Hind na musalman “There is neither Hindu nor Musalman” Most people thought of the charade as some elaborate joke and thus, did not take Guru’s statement seriously. Yet, Guru’s words revealed the multi-faceted truth that all humanity is One before becoming a Muslim or Hindu so his concern was that first before anything else, we should be good human beings. It is also indicated in numerous historical accounts that, during that time, Hindus nor Muslims were following the tenets of their religion. Rather in the name of Rama and Allah both parties were quarrelling with one other. These accounts further reveal the mass corruption and hatred prevalent in the name of religion. Guruji was so bold and brave when he was asked to choose between a Muslim or a Hindu, especially in times of such heightened disparity. Guruji did not favor either one, he said whoever has good deeds, he is good whether he is Muslim, Hindu or someone else. Without good deeds both will repent.Guruji’s aim was to pave peaceful paths for all to live harmoniously.

 

Guru’s delightful wit never discriminated amongst any class, even the ruling and dominating class, Muslim Priests, and local rulers. His amusing teachings weaved their way into all hearts no matter their wealth or status. Once Guru was asked by a Muslim priest if he felt the difference between a Hindu and a Muslim to which Guru replied, “I love all the names of God.” So the qazi invited Guru to pray with him and, to his delight, Guruji obliged. When Guru entered the mosque, the qazi and the ruler were praying, bowing their heads again and again but Guru remained standing and smiling. When the elite rulers finished their Namaz, both got angry and said sternly, “O Nanak you are a qafir impure one – you broke your promise to perform Namaz with us!” To this Guru replied “With whom should I perform the prayer? You both were not praying. Tell me the truth- were your minds present in the prayer?” Both men became silent. Because the qazi was actually thinking about his new born pony while doing his Namaz and the ruler was mentally buying horses in Kabul during his prayer. Guru’s sarcastic remark rendered the men speechless and gave them each a great lesson to have full faith, devotion, and concentration – to make the mind fully present- when praying. Guru Nanak always participated in the world around him so when the opportunity presented itself, he could carefully impart great lessons in a dramatic way to deeply impact people’s minds. He helped people realize mindless and ritualistic actions in order for them to improve their spiritual journeys.

 

Another instance of Guru’s hilarious and effective experiential teaching strategies is when he went to Haridwar. People there were throwing water towards the Sun as an offering to their ancestors. Guru joined the group of ritualistic enthusiasts and started throwing water in the opposite direction towards the west. All the peoplebecame curious as to who was the strange man throwing handfuls of water towards the west side?! People finally succumbed to their curiosity and on behalf of the group approached the strange man throwing water in the opposite direction. Guru explained to his inquisitive audience that he was a farmer with a farm in the west suffering from drought season. He explained that he was throwing the water to nourish his crops. The people then asked Guru how far his farms were and he replied that they were 250 miles.

 

“Are you foolish, mental, O Nanak?!!”

“Why” Guru said

“Because how can water travel that far?!”

“If your water can reach the sun which is so many millions miles far, then why can’t mine?”

 

People became stunned and speechless. In this moment many of them realized their foolishness. Guruji made the people who he loved so much ponder and reflect on their fruitless actions. He never scolded, chastised, nor belittled.

 

During his first journey towards Hindu shrines Guru went to JaganathPuri. There were some so called saints saints exploiting innocent people. Guruji saw this injustice and decided to reveal the wrongdoings to help rid people of their ignorance. One false saint in particular named Kalyyug was sitting in an asana and crowded by his disciples. He claimed to know all the cosmos, Vishnu, Brahma and Shiva. His donation box sat right in front and as he was professing his powers, he would ever so often peek at his money box to ensure people were putting their hard earned money into it. Guru Nanak asked Bhai Mardana to take Kalyyug’s donation box and hide it behind him. When Kalyyug opened his eyes and saw his donation box missing, he unleashed into a frantic frenzy! He got so mad that he started cursing at his disciples inquiring as to who stole his donation box. He threatened them saying he will destroy whomever did such a terrible act! The innocent people became extremely frightened and cried “We didn’t steal your box! Please don’t curse us!” At the same time Guru Nanak appeared and said, “Oh dear saint you were just professing that you are an inner knower who knows all the cosmos. It should be easy for you to find such a small box with that kind of knowing. Why can’t you find your box with your miracle power?” The crowd of followers began chiming in asking him the same questions. Speechless and bright red with shame, Kalyyug had no choice but to reveal his hoax. Witnessing this trickery themselves enabled people to awake from their foolishness and see the saint’s agenda to loot innocent people. Guru created a scenario to help people realize that they shouldn’t blindly follow those who claim to be saintly but really exploit.

ਅਖੀ ਤ ਮੀਟਹਿ ਨਾਕ ਪਕੜਹਿ ਠਗਣ ਕਉ ਸੰਸਾਰੁ ॥੧॥ ਰਹਾਉ ॥

ਆਂਟ ਸੇਤੀ ਨਾਕੁ ਪਕੜਹਿ ਸੂਝਤੇ ਤਿਨਿ ਲੋਅ ॥

ਮਗਰ ਪਾਛੈ ਕਛੁ ਨ ਸੂਝੈ ਏਹੁ ਪਦਮੁ ਅਲੋਅ ॥੨॥

akhī t mīṭahi nāk pakaṛahi ṭhagaṇ kau sasāru.੧. rahāu.

āṇṭ sētī nāku pakaṛahi sūjhatē tini lō.

magar pāchhai kachhu n sūjhai ēhu padamu alō.੨. (GGS-662)

During his third journey toward the Muslim places of worship, Guru made his way to Mecca wearing Muslim garb. He became quite tired with the strenuous travel and placed his feet toward Mecca. The Muslim qazi upon seeing Guruji, became unfurled and started screaming obscenities at Guruji while inquiring why Guru would do the indominable act of pointing his feet toward Mecca. Guruji explained to the frazzled Muslim qazi that he was so tired and didn’t know where God did not reside so he requested for the qazi to kindly put his feet where God was not. The qazi became very amused by Guruji’s lesson realizing in that moment that God is everywhere for wherever he turned Guru’s feet he saw God in all directions! Guru helped the qazi realize that God is omnipresent. Guru’s witty action opened the eyes of this blessed Muslim qazi to realize in a minute what he couldn’t comprehend throughout his entire life!

 

Guruji’s presence from birth through adulthood brought forth bloom to closed hearts. He knew the right tilling methods to help prepare people for the errors of their ways. He nevertried to turn people to his own ideology or for his own benefit but simply wanted to help people awaken to the love that already exited within themselves, even to the most tormented and closed personhoods. Resistance to Guruji ensued throughout his travels. One infamous resistance in Achal Vatala in Multan inspired a lesson that even today carries masterful significance. Guru Nanak entered Achal Vatala where numerous sidh and pir saints gathered. Many of them resisted Guru Nanak’s presence at this gathering and to show their disapproval metaphorically sent one full cup of milk as a representation that there was no room for Guru Nanak. However, this act was seen by Guru Nanak as an opportunity to melt cold hearts. He responded to this act by putting one jasmine flower on top of the cup of milk to signify that he would never be a burden nor take space. It also indicated that the Guru is like a flower, fragrant and soft blooming. He wanted people to learn to live in maya like the flower floats on milk, without being disturbed, with detachment and a beautiful sublime fragrance. Guruji wanted to impart that when we join others, we should aim to be fashioned and fragrant with a saintly and humble presence.

 

Endless stories exist exhibiting Guru’s witty way of preaching. One final story is when Guruji

Questions Bhai Lehna along with his own sons to determine the next Guruship. Guruji asks them if they know what is in his hand. Sri Chand, his elder son, said “no doubt you have a coin in your hand.” His other son, Lakhmi Das, answered the same as Sri Chand. Then the same question was asked to Bhai Lehna and he said “Oh my dearest Baba, how can I fathom what is in your hand? It contains all Godly wisdom. All the worldly and spiritual treasures are in your palm. It contains the entire Universe and God as well.” This was Guruji’s way of selection for who can see beyond the physicality of the earth. Bhai Lehna was able to realize Guru Nanak’s power. Thus, Guru put his Divine Light in Lehna and named him Angad – made from his own body part.

 

So it was that Guru Nanak melted ironcladiniquitous conditions with wit. His wit was always imbued with sublimity, humility, love, and care. It always showed mercy and beneficence into social judgments. Arguments and resistance yielded spontaneously to the genial influence of his keenness. Gur Nanak’s delightful wit had an unseen power which broke the strength of whatever Guru sought to change. It was never a joke or just for a frivolous whim- there was always a message and a merciful heart behind every one of his humorous lessons. Guru Nanak’s humor never sought to demoralize or belittle; his objective was always to spread the contagion of divine joy and bliss.

 

The witty way is powerful to convey the right message in the right time for the right purpose. Guru had the great aim of human destiny and upliftment. He was so sympathetic with each and every one of his lessons. His way of teaching was transformative and experiential, caring and loving; he put himself in the place of the student and never showed himself as a teacher. He always felt the pain of humanity and used the best way to convey his messages to transform lives from hell to heaven from sinful to godly. He loved all religions, all way of life, and that instilled purity, truthfulness, and righteousness into every life he encountered. He loved to smile and knew that the smile that radiates from within is magnetic. He wanted to share and inspire that magnetism with all.