The body is the paper, and the mind is the inscription written upon it.
The ignorant fool does not read what is written on their forehead.
In the Court of the Divine, three inscriptions are recorded.
Behold, the counterfeit coin is worthless there. || 1 ||
O Nanak, if there is silver in it, then everyone proclaims,
“It is genuine; it is genuine.” || 1 || Reflect
The Qazi tells lies and eats filth;
the Brahmin kills and then takes cleansing baths.
The Yogi is blind and does not know the Way.
The three of them devise their own destruction. || 2 ||
He alone is a Yogi who understands the Way.
By Guru’s Grace, he knows the One Creator.
He alone is a Qazi who turns away from the world
and who, by Guru’s Grace, remains dead while yet alive.
He alone is a Brahmin who contemplates the Divine.
He saves himself and saves all his generations as well. || 3||
One who cleanses his own mind is wise.
One who cleanses himself of impurity is a Muslim.
One who reads and understands is acceptable.
Upon his forehead is the Insignia of the Court of the Divine.|| 4 || 5 || 7 ||

     Guru Nanak Sahib in Rag Dhanasare | Guru Granth Sahib 662
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ਧਨਾਸਰੀ ਮਹਲਾ ੧ ॥
ਕਾਇਆ ਕਾਗਦੁ ਮਨੁ ਪਰਵਾਣਾ ॥
ਸਿਰ ਕੇ ਲੇਖ ਨ ਪੜੈ ਇਆਣਾ ॥
ਦਰਗਹ ਘੜੀਅਹਿ ਤੀਨੇ ਲੇਖ ॥
ਖੋਟਾ ਕਾਮਿ ਨ ਆਵੈ ਵੇਖੁ ॥੧॥
ਨਾਨਕ ਜੇ ਵਿਚਿ ਰੁਪਾ ਹੋਇ ॥
ਖਰਾ ਖਰਾ ਆਖੈ ਸਭੁ ਕੋਇ ॥੧॥ ਰਹਾਉ ॥
ਕਾਦੀ ਕੂੜੁ ਬੋਲਿ ਮਲੁ ਖਾਇ ॥
ਬ੍ਰਾਹਮਣੁ ਨਾਵੈ ਜੀਆ ਘਾਇ ॥
ਜੋਗੀ ਜੁਗਤਿ ਨ ਜਾਣੈ ਅੰਧੁ ॥
ਤੀਨੇ ਓਜਾੜੇ ਕਾ ਬੰਧੁ ॥੨॥
ਸੋ ਜੋਗੀ ਜੋ ਜੁਗਤਿ ਪਛਾਣੈ ॥
ਗੁਰ ਪਰਸਾਦੀ ਏਕੋ ਜਾਣੈ ॥
ਕਾਜੀ ਸੋ ਜੋ ਉਲਟੀ ਕਰੈ ॥
ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤੁ ਮਰੈ ॥
ਸੋ ਬ੍ਰਾਹਮਣੁ ਜੋ ਬ੍ਰਹਮੁ ਬੀਚਾਰੈ ॥
ਆਪਿ ਤਰੈ ਸਗਲੇ ਕੁਲ ਤਾਰੈ ॥੩॥
ਦਾਨਸਬੰਦੁ ਸੋਈ ਦਿਲਿ ਧੋਵੈ ॥
ਮੁਸਲਮਾਣੁ ਸੋਈ ਮਲੁ ਖੋਵੈ ॥
ਪੜਿਆ ਬੂਝੈ ਸੋ ਪਰਵਾਣੁ ॥
ਜਿਸੁ ਸਿਰਿ ਦਰਗਹ ਕਾ ਨੀਸਾਣੁ ॥੪॥੫॥੭॥

Reflection

Today’s Hukam churned me.

Guru speaks to the Yogi, the Brahmin, and the Qazi, but I hear a call to my being in their voices. This is not merely a critique of religious figures—it is a mirror held up to my mind. What kind of life am I leading? What kind of currency do I carry within?

The beauty of Sabad astounds me—it is limitless, and timeless. The truth it carries is beyond eras, beyond identities. It speaks now, just as it did then, cutting through illusions.

"The body is like paper; the mind is the inscription written upon it."
Have I read what is etched within me? Have I understood? Or am I lost in the distractions of a world that blinds me to my mortality? The material world tempts, deceives, and recklessly consumes.

Three kinds of coins exist:
Gold, silver, copper—each carrying a worth. And then, the counterfeit is rejected in the True Court. I pause. What kind of coin do I want to be?

Gold—this is what Gurbani calls those who realize the essence of life, who meditate on Nam, who are dyed in the deep crimson of Divine Love.

But the Guru cautions:
O Qazi! Your judgments, driven by greed and deceit, are a betrayal.
O Brahmin! Your rituals and cleansing baths are meaningless as you mislead others.
O Yogi! You tell people to escape to the mountains while failing to recognize the True Path yourself.

Then, Guru shifts from critique to revelation:
A true Qazi deals in Truth, not lies.
A true Yogi understands the Path and walks it.
A true Brahmin contemplates the One and liberates those around them.
A true Muslim is one who cleanses the self from within.
A true intellectual is one who learns not just to amass knowledge but to awaken to life’s true purpose—to connect with the Divine and serve humanity.

The highest person is not defined by labels, rituals, or appearances but by a heart dyed in the color of the Divine, radiating Love.

My Learning:
Stay away from lies, bribery, and deceit.
Overcome duality.
Do not escape life—engage in its battlefield.
Wisdom is not in titles but in cleansing one’s consciousness, living truthfully, and seeing the One in all.

The question remains:What kind of coin am I becoming?

About the Series

Sabad is Infinite; we are very finite. This is our understanding at the moment, which was different yesterday and may evolve tomorrow, as we deepen our relationship with the Sabad. In this trans-creation, we have chosen to keep the repeating words in the Sabad same. We aspire to learn and retain the Divine attribute as used in the original Sabad and avoid terms like God or Lord.