Teen shandhe khel aache – Raag Todee – Ang 718

SGGS Ang 718

Raag Todi.

Bhagat Namdev Ji’s amazing mystical Shabad.

The English translation of the rahao says,
“Here is a verse with a three fold play on words.”

With respect, that translation is wrong.

This is a Bhagat expressing Dhur Ki Bani. His Shabad will only speak of God’s Glory and the wonderful Kudrat, World Play of the Creator.

Thus, the reference to “teen” in the rahao is a reference to tria gunn maya, the three shades of maya known as sato gunn, rajo gunn, and tamo gunn.

The rahao line thus translates as
“A look at the three pronged play of maya in the physical world.”

“Teen shandhe khel aache.” (rahao).

A further point to note in this Shabad is that although reference is made to teen, the Shabad itself is of four padas.

The first three padas tell us of the physical world, while the fourth pada speaks of the inner, anbhavi (Divinely Intuitive) world of the Saints.

Each pada, including the fourth, ends with the word “go.”

“Go” in this Shabad interprets as “Wah.”

Bhagat Ji looks upon the physical, three pronged play of maya with Vismaad (Wonder and Amazement).

Although His Kudrat, His physical world Play is perishable, Gurbani says we must not look upon it with disgust or disdain, rather with wonder and awe. In Japji Sahib Ji, Guru Nanak Dev Ji expresses awe at His Kudrat a few times.

“Kudrat kavan kaha vichaar; vaariaya na jaava ek vaar; jo Tudh Bhave sayee bhali Kaar; Tu sada Salamat Nirankar.”

With that background, let’s look at the Shabad.

In the physical world, it is common to find pots (haandi) in the house of any potter, and camels in the stables of a king.

In Maharshtran old boli, the word “saandi” can refer to camels or elephants.

“Kumbhar ke ghar haandi aache raja ke ghar saandi go.”

Over the centuries, Brahmins had taught the common folk that a widow was to be treated as bad luck for the entire village. Widows were not allowed to marriage functions, or other happy ceremonies.

Widows were only allowed to wear white clothes, walk barefoot, and not allowed to sleep on beds. They were given the simplest of foods.

The Brahmins taught the population that widows should be sent to some Brahmin’s house to preserve the sanctity of a village. Even today, when you go to places like Mathura, Brindawan or Kashi, you will see many widows living near mandirs or in a Brahmin’s house, where they live out their lives in sewa of the Brahmin and his household.

The Gurus did not agree with this view about widows. In fact the Gurus encouraged remarriage of widows. Sikh history records Guru Amardas Ji being present at the re marriage of Sikh widows.

So, Bhagat Ji records with amazement what was commonly found in the houses of Brahmins.

“Baman ke ghar randi aache randi sandi handi go.”

Heeng is a spice (asafoetida) commonly found in most grocery stores. The bhessar (buffalo) will invariably have horns on the forehead. In the deval (Shiv mandir), it is common to see a Shivling.

Thus, Bhagat Ji records,

“Baaniye ke ghar heeng aache bhessar maathe seeng go; deval madhe leeng aache leeng seeng heeng go.”

In the house of the oil merchant, one will find oil, and in the forest one will see all kinds of creeper plants. In a gardener’s home, one can normally find bananas (kela).

“Teli ke ghar tel aache jangal madhe bel go; Mali ke kel aache kel bel tel go.”

Now comes the fourth pada, beyond the world play, at a Plane/Avastha, beyond perishable maya. Bhagat Ji had earlier described what is found in the physical world. Everything seen there is perishable. Now, Bhagat Ji describes the Imperishable Lord who resides within His Saints.

Bhagat Ji says the Lord resides within His Saints, just like the admirers of Krishna find him in Gokul; Namdev Ji says the All Pervading Lord (Raam) resides within him; He is also known by various Names, such as Raam, Shyam, and Gobind.

“Santa madhe Gobind aache Gokul madhe Shyam go; Nama madhe Raam aache Raam Shyam Gobind go.”

Shabad Viakhya by Bhai Manjeet Singh Ji

Shahad Kirtan available on YouTube