26th Doharaa: 'Sasthar Saer Samraa[n]th Kar[i]...'

Dhan Dhan Kalgidhar Maharaj, Chittey Baja Wale Paatshah, Neela-Ghorh Asvaar, Sarbans Daani, Dasmesh Pita Ji Sri Guru Gobind Singh Sahib Ji Maharaj
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ਸਸਤ੍ਰ ਸੇਰ ਸਮਰਾਂਤ ਕਰਿ ਸਿਪਰਾਰਿ ਸਮਸੇਰ॥
Sasthar Saer Samraa[n]th Kar[i] Sipraar[i] Samsaer
ਮੁਕਤ ਜਾਲ ਜਮ ਕੇ ਭਏ ਜਿਨੈ ਕਹਯੋ ਇਕ ਬੇਰ॥੨੬॥
Mukath Jaal Jam Kae Bha-ae Jinai Kahayo Ik Baer
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Reflecting on the riddles that Guru Maharaj have embedded into this Gurbani, it encourages us to infer and create interpretations not directly written. For example, Sasthar/Shashthar Saer/Shaer = Weapon + Lion. The lion is said to be the king of the jungle/animals; the top apex predator. So it can be synonymous with the word: king. What is the king of weapons? If someone says the gun then the gun requires projectiles to work. What about a nuclear bomb or another explosive device? It cannot be technically classified as a 'Shasthar'. Earlier, we went over the different classifications of weapons which showed that thrown weapons are called Asthars. The Sword can be classified as the king of all Shasthars/fixed in hand weapons. Samaraanth is two words combined like the word Paramaathmaa or Parameshwar. Samar means war/battle and Aanth is the end. So that which ends war. People commonly use Param-Aathma or Param-eshwar and haven’t really reflected on their meanings. Param means ultimate, highest, or supreme. Aathmaa refers to the self or the soul. Eshwar means God.
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ਆਤਮਾ ਪਰਾਤਮਾ ਏਕੋ ਕਰੈ॥
Aathmaa Para-athmaa Aeko Karai
The Aathmaa (Soul/Self) and Param-Aathmaa (Highest Soul/Being) become One
(Dhan Dhan Sri Guru Nanak Dev Sahib Ji in Raag Dhhanaasaree, Ang 661)
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Why don’t we just say Eshwar for God? This is because this word is used in many contexts. Eshwar can mean Master, Lord, King as well. In many Hindu traditions, the Sanskrit word is used in context to other devthay/deities like Venkateshwar for Vishnu Ji, and Maheshwar for Shiv Ji. However when we add Param/Supreme Infront of it and it provides specific context that it refers to the One Akaal Purakh Parameshwar-Vaheguru (Although, many other Hindu groups use the term for their own Worshipped Being {Isht-Dhaev}).
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ਅਬਿਨਾਸੀ ਪੁਰਖੁ ਪਾਇਆ ਪਰਮੇਸਰੁ ਬਹੁ ਸੋਭ ਖੰਡ ਬ੍ਰਹਮੰਡਾ ਹੇ॥੩॥
Abinaasee Purakh[u] Paa-i-aa Param-aesar[u] Bah[u] Kha[n]d Brahma[n]daa Hae
The Indestructible Being - Vaheguru Ji have been attained - the Supreme God...
Great Glory/Honour has been attained in many worlds and universes...
(Sohila Sahib)
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While understanding these commonalities in Shasthar Naam Maalaa, it allows us to understand commonalities in Gurbani overall - including those of the compound words we just mentioned.

Sipar can refer to a shield. We haven’t gone into too much detail about shields. So now, we will go over various material used in shields. During the time when Guru Sahib took on a human form, there were animal hide shields as well as shields made of steel. In other parts of the world, we see that shields have been made from wood as well. Shields changed over time based on what was available to build with but also, what type of attacks they were shielding against. From animal claws/teeth, wooden staffs, spears, arrows, swords, among other weapons of different strength. In modern day contexts, we have to think about protection from bullets. We have ballistic shields used by law enforcement.

Overall, there is body armour and vehicle armour built to be bulletproof. Nowadays, the average citizen is not armed and police are often using riot shields at protests instead of heavily armoured shields. That which goes against the shield is referred to as Sipraar[i]. Sipar means Shield + Aar[i] means Enemy = Any offensive weapons. After this, Guru Maharaj write Samsaer = Shamshir (Sword) that can cut through a shield. In European Medieval times, the shield was also a symbol of heritage. A family/clan had a coat of arms. It was an identifier for which family they belonged to. So, Sipr-aar[i] can also mean a person who is a threat to the family lineage.

All the traps of Yamraaj/Azraaeel (the king/angel of death) which include the manifestations of the five vikaars/vices: kaam/lust, krodhh/anger, lobh/greed, moh/emotional attachment, and ahangkaar/ego. We spoke of these five vices as the internal thieves we deal with. How do they steal from us? They don’t just exist independently, they come as the form of traps which we participate in and then suffer. Think yourself as to how these vikaars/vices show up in your day to day life. How many times do you fall for these traps? When lust presents itself in front of you online, in a movie, in person/in DMs then do you fall for the trap (ie sex scenes, porn, thirst traps)? When someone tries to make you angry/ragebaits you or tries to get you to harbour hatred for someone, does it work (ie instigating, gossiping, slandering)? When someone shows you an opportunity to get material wealth without considering how you are attaining it (whether moral or not), do you jump for it (ie stealing, lottery/gambling)? When someone pumps your ego (do you notice it), are you looking for attention when posting online (ie checking who saw your story, how many likes etc)? Do you find yourself controlling over a family member or friend? Do you find yourself over-relying on certain people in your life? (Can you spend time without the ones who are closest to you?) All of these are traps that we have probably already fallen for in our lives. They might be long-term things that we might be deeply involved in or short term habits that keep stealing our peace in the long term. How do we escape this Sansaar-Samundhar (Ocean of Existence)?

All of these habits or tendencies of the mind will be around us for our entire lives. Some of them are shamed in our societies and some of them are widely accepted but for the Sikh, what Guru Sahib says is priority. We will notice over time that these traps will come to hurt us. For many people who do not face the pain from these traps here then they will face them in the afterlife. How do we escape them?Guru Maharaj bless us with one sure-fire solution: Naam Jap (chanting).
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ਗੁਨ ਗਾਵਤ ਤੂਟੈ ਜਮ ਜਾਲੁ॥੧॥
Gun Gaavath Thhootai Jam Jaal[u]
By singing about the Qualities [of Vaheguru], the traps of the messengers of death have been broken
(Dhan Dhan Guru Arjan Dev Ji in Raag Bilaaval, Ang 807)
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We see Shastar Naam Mala combining the spiritual practice of Naam Jap and wielding Shastars - encouraging the spiritual practice with martial practice and vice versa.

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Please forgive for any mistakes done in translating, researching, commenting, or presenting
Guru Panth Da Daas,
Haq Haq-Aaeenaa