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17.

TRAI GUN, TURIA AVASTHA, SEHAJ


Gurbani talks of traiguni maya or traiguni sansaar. Trai means three
and gun means attributes or qualities. The three gun referred to are rajo gun, tamo
gun and sato gun. These three qualities of the materialistic world govern the lives of
the vast majority of us who are misled by maya. Guru Arjan Dev says that the Lord
created the world that we see, His sargun form, from His unseen nergun form –
nergun tay sargun drestaarang. In His sargun form the Lord created the presence of
these gun of maya.
Bhenn bhenn traigun besthaaran(g). Nergun tay sargun drestaaran(g). P.250
iBMn iBMn qRY gux ibsQwrM Ò inrgun qy srgun idRstwrM Ò
Guru Amar Das says that foolish people blindly serve these three gun by
indulging in materialistic activities – moorakh andhay traigun sayveh. They are
traders of maya – maya kai beuhaari.
Moorakh andhay trai gun sayveh maya kai beuhaari. P.1246
mUrK AMDy qRY gux syvih mwieAw kY ibauhwrI Ò
In the Anand Saheb Bani Guru Ji says that under the influence of the trai gun
the whole world is asleep, i.e. oblivious of the Godly path – sansaar bharm suta.
One’s whole life which is described as a night – rain – is spent in this maya moh sleep
– sutea rain vehaani. It is only with the guru’s kerpa that one wakes – jaagay –
from this sleep.
Tehi guni sansaar bharm suta sutea rain vehaani. Gur kerpa tay say jan
jaagay……… P.922
iqhI guxI sMswru Brim suqw suiqAw rYix ivhwxI Ò gur ikRpw qy sy jn jwgy
……… Ò
According to Guru Nanak Dev persons under the influence of the three gun
cannot get across the bhavjal – nahi paar utaara. Their efforts are in no way fruitful –
trehu gun antar khapeh khapaaveh.
Trehu gun antar khapeh khapaaveh nahi paar utaara hay. P.1029
iqRhu gux AMqir Kpih Kpwvih nwhI pwir auqwrw hy Ò
Guru Ji says that the trai gun are the cause of a person falling into vekaars –
trai gun sarb janjaal hai. As such love for naam cannot develop – naam na dharay
pyar.
Trai gun sarb janjaal hai naam na dharay pyar. P.1284
qRY gux srb jMjwl hY nwm n Dry ipAwr Ò
Guru Amar Das says that spiritual death – aatmak maut – has a hold on those
whose lives are governed by traigun – kaalai ki ser kaara. They never think of the
Creator who is termed upaavanhaara. They face repeated births and deaths – mar
jammeh vaaro vaara.
Trai gun kaalai ki ser kaara. Naam na cayteh upaavanhaara. Mar jammeh fer
vaaro vaara. P.232
qYR gux kwlY kI isir kwrw Ò nwmu n cyqih aupwvxhwrw Ò mir jMmih iPir
vwro vwrw Ò
Traigun activity results in chasing after maya – traigun sabha dhaat hai. By
being obsessed with it one can neither resort to bhagti nor can one get to love the
Lord. Whatever one does is subject to haumai – haumai karm kmaahe. Hence there
can be no freedom from vekaars – mukat kaday na hova-i, and there is no possibility
of attaining high spiritual status – gat. Guru Ji mentions it thus:
Traigun sabha dhaat hai na Har bhagt(i) na bhaae. Gat mukat kaday na hova-
i haumai karm kmaahe. P.1258
qRY gux sBw Dwqu hY nw hir Bgiq n Bwie Ò giq mukiq kdy n hoveI haumY
krm kmwih Ò
According to Guru Ji it is the traigun / tregun maya which makes the world go
astray – jen jagat bhulaea, and instills the fear of repeated births and deaths in its
victims – janm marn ka sehsa.
Ayh tregun maya jen jagat bhulaea janm marn ka sehsa. P.1257
eyh iqRgux mwieAw ijin jgqu BulwieAw jnm mrx kw shsw Ò
Bhagat Kabir says that what is referred to as rajo gun, tamo gun, sato gun is
all the Lord’s maya.
Raj gun, tam gun sat gun kahi-ai eh tayri sabh maya. P.1123
rj gux qm gux sq gux khIAY ieh qyrI sB mwieAw Ò
Rajo gun leads to passion, greed, lust, arrogance and restlessness. A
person under the influence of this attribute is fickle minded and is not steadfast in
what he does. There is a desire to do this and that and he often wastes his energies in
resorting to various activities. He endeavours to attain wealth, position and prestige,
spurred on by pride and ego i.e. haumai. This attribute is the root cause of lobh, moh,
ahan(g)kaar.
Tamo means darkness and this attribute suffocates spiritual life because of
ignorance. The principle of activity in rajo gun gives way to inertia in tamo gun. One
gets corrupted by the five kaamadaks and vigilance and alertness of mind forsake the
person. He tends to become avaracious, angry, jealous and egoistic.
Both rajo gun and tamo gun tend to go hand in hand. Where one is found
there is every possibility that the other too will be present and both tend to ruin one’s
spirituality and bring aatmak maut.
Sato gun is at a higher level than the previous two attributes. With this
attribute governing the life of a person, he enjoys peace of mind. He tends to have pity
and compassion on suffering creatures and people, and makes an effort to help them.
He is forgiving and feels happy resorting to activities spurred on by this quality.
Although at a higher level than rajo and tamo the person under the influence of sato
gun does experience haumai but the haumai here is of a more subtle type as happens
when a person doing something good such as doing kirtan or sayva in a temple is
spurred on more by the praise of people or by some monetary reward than by the
inherent love of the activity itself.
A person who reaches the stage of sato gun can be said to have advanced
spiritually from the earlier two stages but he is still a creature of maya. Guru Ram
Das says that the three prominent devtas – Brahma, Veshnu, and Shev, were still
subject to maya even though they had become demi Gods. They became victims of
haumai and hence suffered. They failed in their rememberance of the Lord Creator –
jen kee-ay teseh na cayteh bapray. Understanding of the Lord can be derived only by
seeking the saran of the guru – Har gurmukh sojhi pa-ee. (Shev is also referred to as
Mahadeu).
Brahma, Besan, Mahadeu, trai gun rogi vec haumai kaar kma-ee. Jen kee-ay
teseh na cayteh bapray Har gurmukh sojhi pa-ee. P.735
bRhmw ibsnu mhwdyau qRY gux rogI ivic haumY kwr kmweI Ò ijin kIqy iqsih
n cyqih bpuVy hir gurmuiK soJI pweI Ò
Guru Nanak Dev describes the trai gun thus: rajo gun as air – pavn, tamo gun
as fire – ag/agan, and sato gun as water – bemb. The whole world is subject to these
three gun, and Guru Ji says that the world consists of these three – agan bemb pavn ki
bani. Here bani means creation. Guru Ji goes on to say that in spite of their powerful
influence the trai gun are servants of naam – teen naam kay daasa, and they have no
power over those who resort to naam semran.
Agan bemb pavn ki bani teen naam kay daasa. P.1328
Agin ibMb pvx kI bwxI qIin nwm ky dwsw Ò
Guru Amar Das points out that he who can eliminate the influence of the trai
gun becomes nermal – trai gun maytay nermal hoi. His jeevatma becomes pure. His
mind stops wandering and he acquires the sehaj state. By resorting to naam semran he
succeeds in realizing the Lord who is described as saac Prabh.
Trai gun maytay nermal hoi. Sehjay saac melai Prabh soi. P.232
qRY gux myty inrmlu hoeI Ò shjy swic imlY pRBu soeI Ò
All our materialistic activities are carried out under the influence of these three
gun – trebedh, and according to Guru Nanak Dev these give rise to various hopes and
anxieties – aas andaysa hoe.
Trebedh karm kma-ee-eh aas andaysa hoe. P.18
iqRibiD krm kmweIAih Aws AMdysw hoie Ò
Because of the powerful influence of the trai gun the mind’s desires never get
fulfilled. Only the man, in whose mind the Lord’s naam begins to dwell, can free
himself from the clutches of maya and its trai gun. This is attained when one seeks
the saran of the guru and becomes a true devotee. He then acquires a deep
understanding of the Lord and the jeevatma becomes one with the Lord, the Parm
Atma. This stage is known as turi aavastha or turia aavastha. On the other hand, as
Guru Ji says, those who love the trai gun experience repeated births and deaths –
janm marai trai gun hetkaar.
Janm marai trai gun hetkaar …… Turi aavastha satgur tay Har jaan. P.154
jnim mrY qRY gux ihqkwru Ò ……… qurI AwvsQw siqgur qy hir jwnu Ò
Guru Ji emphasises the fact that by seeking the saran of the guru worldly
hopes and desires – aasa mansa – can be eliminated thus enabling one to remain
above these and becoming neraas - without any aasa mansa. When one becomes a
gurmukh by moulding his life as per the teachings of the guru and by participating in
sant sabha / sat sang for ot / aasra and support one acquires turi aavastha.
Aasa mansa do-oo benaast trehu gun aas neraas bha-i. Turi aavastha
gurmukh pa-ee-ai sant sabha ki ot lahi. P.356
Awsw mnsw doaU ibnwsq iqRhu gux Aws inrws BeI Ò qurI AwvsQw gurmuiK
pweIAY sMq sBw kI Et lhI Ò
According to Guru Ji, when one attains the fourth stage of turia avastha -
cauthay thaaveh leh paavai, the trai gun - rajas, taamas, sat - get merged with the
cautha pad - kaal smaavai. In this fourth stage one experiences peace of mind. The
mind becomes calm and cool - shaant seetal. Guru Ji says that the heat from the trai
gun sun - soor, gets lost in the cool shaant conditions of the turia moon - sasiar kai
ghar soor smaavai.
Caudas cauthay thaaveh leh paavai. Raajas taamas sat kaal smaavai. Sasiar
kai ghar soor smaavai. P.840
caudis cauQy Qwvih lih pwvih Ò rwjs qwms sq kwl smwvY Ò ssIAr kY
Gir sUru smwvY Ò
Guru Amar Das says that the shackles of trai gun maya – trebedh bandhan -
can be broken only with the help of the gur sabad – tooteh gur sabdi, by considering
the sabad and moulding one’s life according to its teaching. Then only the Lord
blesses the devotee with freedom from the bonds of maya whereby he now becomes
mukat.
Trebedh bandhan tooteh gur sabdi gur sabdi mukat kraavnea. P127
iqRibiD bMDn qUtih gur sbdI gur sbdI mukiq krwvixAw Ò
Guru Ji goes on to say that turia gun is acquired by participation in saadh
sangat – turia gun sat sangat pa-ee-ai. He who acquires this gun is then helped by the
Lord, who blesses him with His mehar di nadar to get across the world ocean – nadri
paar utari.
Turia gun sat sangat pa-ee-ai nadri paar utari. P.1260
qurIAw guxu sq sMgiq pweIAY ndrI pwir auqwrI Ò
Guru Arjan Dev points out that the three gun keep on influencing everyone in
the world – teen beapeh jagat kau. Rare is the person who acquires the turia stage.
Guru Ji goes on to say that under the influence of the trai gun one acquires the fruits
of veshay vekaar thus resulting in sinking in the vekaars at times and becoming
neec, and sometimes rising above them and becoming uttam. In this way they suffer
heaven and hell – surag nark – which means experiencing sukh dukh. Their minds
wander a lot – bharmtau ghano, and fear of death – meec -always bothers them –
sada sanghaarai meec.
Teen beapeh jagat kau turia paavai koe. …Tretia trai gun bekhai fal kab
utttam kab neec. Nark surag bharmtau ghano sada sanghaarai meec. P.297
qIin ibAwpih jgq kau qurIAw pwvY koie Ò ……… iqRqIAw qRY gux ibKY Pl
kb auqm kb nIcu Ò nrk surg Brmqau Gxo sdw sMGwrY mIcu Ò
Guru Ji says that we should regard what the Lord does - jo kech karai - as
something good - bhala kar maanau. By following this rule the mind attains sehaj.
Jo kech karai soi bhal maanau ta(n) man sehaj smaana. P.782
jo ikCu krY soeI Bl mwnau qw mnu shij smwxw Ò
Man comes to this world as a trader – vanjaara – for the purpose of trading
and accumulating the naam of the Lord. Guru Ji says that those who have loads of this
everlasting naam commodity - sac vakhar jen ladea – are the true traders described
as sacray pasaar. But such vanjaaras / pasaari are very few. The large majority are
the ones who are influenced by traigun maya, here referred to as tehatray bajaar – the
bajaar of the three hatt i.e. trai gun
Tehatray bajaar sauda karn vanjaarea. Sac vakhar jeni ladea say sacray
pasaar. P.1425
iqhtVy bwjwr saudw krin vxjwirAw Ò scu vKru ijnI lidAw sy scVy
pwswr Ò
The turi avastha is also known as cautha pad, i.e. the fourth stage. Guru Ji in
Sukhmani bani says that he who resorts to naam semran as a result of the guru’s kerpa
attains the fourth stage with its sublime spiritual status – cauthay pad meh gat paa-ay.
Kar kerpa jes aapnai naam laa-ay. Nanak cauthay pad meh so jan gat paa-ay.
P.284
kir ikrpw ijsu AwpnY nwim lwey Ò nwnk cauQy pd mih so jnu giq pwey Ò
Guru Nanak Dev says, “Oh Lord raj tam sat all are the result - chaea - of
your power – kal. Going through various lives and deaths is something which you
created. So too is the dukh of haumai which you have given to beings. Oh Lord,
when you shower your mehar on someone that person seeks the saran of the guru
and he reaches the fourth stage where he becomes mukat, free from attachment to
maya.”
Raj tam sat kal tayri chaea. Janm marn haumai dukh paea. Jes no kerpa karay
Har gurmukh gun cauthai mukat krae(n)da. P.1038
rj qm sq kl qyrI CwieAw Ò jnm mrx haumY duKu pwieAw Ò ijs no ikRpw
kry hir gurmuiK guix cauQY mukiq krwiedw Ò
Guru Amar Das says something similar when he mentions that trai gun is
maya moh - attachment to maya, and it is the gurmukh who attains cautha pad.
Traigun maya moh hai gurmukh cautha pad pae. P.30
qRY gux mwieAw mohu hY gurmuiK cauQw pdu pwie Ò
According to Guru Ji a gurmukh recognizes this fourth stage – cautha pad
ceenai. This stage is beyond the influence of trai gun and the gurmukh resorts to
naam semran and enjoys sukh – sukh hoi.
Gurmukh hovai cautha pad ceenai Ram naam sukh hoi. P.604
gurmuiK hovY cauQw pdu cInY rwm nwim suK hoeI Ò
Naam semran and bhagti are synonymous with one another and the influence
of traigun can be eliminated only by bhagti. It seems strange or unusual how bhagti
can enable one to proceed to the cautha pad stage. Bhagti exerts a tremendous pull
on the mind of the devotee towards spiritual perfection. According to Guru Nanak
Dev the destruction of the influence of trai gun – trai gun maytay, and the
attainment of the fourth stage is the result of bhagti. Guru Ji describes this as nerari
– unusual.
Traigun maytay cauthai vartai ayha bhagt(i) nerari. P.908
qRY gux myty cauQY vrqY eyhw Bgiq inrwrI Ò
The nine openings of the body, i.e. nasal passages, eyes, ears, mouth and
excretory organs,referred to as chedar in chapter 15 are also described as duar /
darvaajay, meaning entrances. Nine duar are visible. The mind is referred to as
dasva(n) duar. This duar is not visible and is deemed locked because of the mind’s
preoccupation with trai gun maya. But it can be opened with the aid of Gurbani.
When Gurbani is used as a key to open this duar - dasvai(n) duar kunji jab deejai -
then only can one meet the dyal Prabhu - tau dyal ko darsan keejai. When the mind
becomes preoccupied with Gurbani the dasva(n) duar opens up. Maya moh now fails
to lock out any spiritual pursuits. One gets emancipated from the vekaar tendencies
of the nine duar. Bhagat Kabir mentions it thus.
Dasvai(n) duar kunji jab deejai tau dyal ko darsan keejai. P.341
dsvY duAwir kMujI jb dIjY qau dieAwl ko drsnu kIjY Ò
Guru Amar Das states that when the nine openings are shut out to the
influences of maya - nau dar thaakay, and the wandering mind gets controlled -
dhaavat rahaa-ay, one settles down in the real home - nej ghar vaasa paa-ay, at the
feet of the Lord. This is the dasva(n) dar.
Nau dar thaakay dhaavat rahaa-ay. Dasvai(n) nej ghar vaasa paa-ay. P.124
nsau dr Twky Dwvqu rhwey Ò dsvY inj Gir vwsw pwey Ò
When the fourth stage is attained the dasva(n) duar opens and the devotee
enjoys spiritual bliss. The mind does not wander at all. It is as though the pendulum of
a clock becomes still. This is what is called sehaj. Bhagat Ravedas talks about what is
experienced at this stage. It is as though one resides in a place – thau –where there is
no worry – andoh. There is no dukh at all and sukh prevails everywhere. There are no
frustrations – tasvees, no desire to own property – maal, and no tax –kheraaj – to
pay. There is no fear –khauf – of any sin – khata, and there is no fear of losing
anything – na tars jwaal. This peaceful reign – paatsahi – is for ever – kaem daem.
All are equal and there is no dom saym – second or third class. All are rich – gani, and
contented – maamoor. Bhagat Ji describes this as baygam pura – a town where there
is no gam – worry.
Baygampura sehar ko nau. Dookh andoh nahi teh thau. Na tasvees kheraaj na
maal. Khauf na khata na tars jwaal…………… Kaem daem sada paatsahi. Dom na
saym ayk so ahi…… Ooha(n) gani basai maamoor. P.345
bygm purw shr koo nwau Ò dUKu AMdohu nhI iqih Twau Ò nw qsvIs iKrwju n
mwlu Ò KauPu n Kqw n qrsu jvwluÒ ……… kwiemu dwiemu sdw pwiqswhI Ò dom n
sym eyk so AwhI Ò……… aUhW gnI bsih mwmUr Ò
Bhagat Kabir says that in this stage of mind there is neither any desire to live
nor is there fear of death. There are no feelings of dukh sukh – na dukh sukh beapai.
There is absolute stillness – sunn smaadh, with thoughts focussed on the Lord only.
There are no thoughts of mine thine – do-oo teh nahi. This exalted state of mind is
unique – nerari – in that no comparison is possible and it is beyond description –
akath katha.
Jeevan merat na dukh sukh beapai sunn smaadh do-oo teh nahi. Sehaj ki akath
katha hai nerari. P.333
jIvn imrqu n duKu suKu ibAwpY sMun smwiD doaU qh nwhI Ò shj kI AkQ
kQw hY inrwrI Ò
Guru Amar Das refers to dasva(n) duar as dasva(n) akaas, akaas meaning
sky. According to Guru Ji a gurmukh experiences sehaj and his mind is always in the
dasva(n) duar stage.He is not influenced by maya moh and does not fall into maya
moh sleep – oongh. Hunger – bhukh – for maya does not bother him. He experiences
spiritual bliss – sukh vaas – because of the presence of the spiritual life giving amret
naam in the mind. Dukh sukh does not affect him owing to the spiritual enlightenment
in his aatma – aatam Ram pargaas.
Gurmukh antar sehaj hai man carea dasvai(n) akaas. Tethai oongh na bhukh
hai Har amret naam sukh vaas. Nanak dukh sukh veapat nahi jethai aatam Ram
pargaas. P.1414
gurmuiK AMqir shju hY mnu ciVAw dsvY Awkwis Ò iqQY aUNG n BuK hY hir
AMimRq nwmu suK vwsu Ò nwnk duKu suKu ivAwpq nhI ijQY Awqm rwm pRgws Ò
This sehaj state can only be attained by those on whom the Lord showers His
grace –mehar. He, who is thus blessed, retains the guru’s teachings via the sabad in
his heart - gur ka sabad red antar dhaarai. He parts company with the kaamadaks –
panc jana seu(n) sang nevarai, and keeps his ten endrays under control – das endri
kar raakhai vaas. In this way enlightenment develops in his aatma. Guru Arjan Dev
says:
Gur ka sabad red antar dhaarai. Panc jana seu(n) sang nevarai. Das endri
kar raakhai vaas. Ta(n) kai aatmai hoe pargaas. P.236
gur kw sbdu ird AMqir DwrY Ò pMc jnw isau sMgu invwrY Ò ds ieMdRI kir
rwKY vwis Ò qw kY AwqmY hoie pRgwsu Ò
Guru Ji mentions that the person who has attained the sehaj state and sings the
praises of the Lord in the company of saadh sang feels as though loud music from
five different types of musical instruments – panc sabad – is continuously going on
within him. Such gurmukhs enjoy bliss – sookh anand, and they attain the sehaj state.
They remain free of ailments and anxieties – rog sog, and do not suffer trans-
migration – nahi janm marn
Panc sabad teh pooran naad. Anhad baajay acraj besmaad ………Sookh sehaj
anand bhavn. Saadh sang bais gun gaaveh teh rog sog nahi janm marn. P.888
pMc sbd qh pUrn nwd Ò Anhd bwjy Acrj ibsmwd Ò ……… sUK shj
AwnMd Bvn Ò swD sMig bYis gux gwvih qh rog sog nhI jnm mrn Ò
This music, referred to in the foregoing quote, is not played by anyone and as
it goes on continuously it is described as anhad dhuni. It produces a surprisingly
strange state of mind – acraj besmaad. The gurmukh who hears this sound – naad –
hears it as pooran naad i.e. loud and clear. Guru Nanak Dev in Japji, hymn No.29,
mentions that this naad is present in all bodies – ghat ghat vaajeh naad.
This naad can be regarded as divine music or eternal song which cannot be
heard by manmukhs because of haumai. But those who have attained the cautha pad
can hear it clearly. Guru Arjan Dev in the following quote says that His mind has
been won over by this anhad dhuni which has extraordinary tastes - acaraj / acraj
swaad.
Anhad dhuni mayra man moheo acaraj ta(n) kay swaad. P.1226
Anhd DunI myrw mnu moihE Acrj qw ky svwd Ò
Guru Amar Das describes the sehaj state of mind as something which is
desired by all – sehjai no sabh locdi, but it cannot be attained without the guru - ben
gur paea na jae.
Sehjai no sabh locdi ben gur paea na jae. P.68
shjY no sB locdI ibnu gur pwieAw n jwie Ò
In the same sabad Guru Ji goes on to say that only by attending
wholeheartedly to the sabad, sehaj is realized – sabday hi tay sehaj oopjai, and the
ever lasting Lord is attained – Har paea sac soe. It is in this sehaj state that one
acquires peace of mind and spiritual happiness – sukh saant hoe. The tongue – rasna
– savours the taste of naam – Har ras khae. Without sehaj life is worthless – jeevan
baad.
Sabdai hi tay sehaj oopjai Har paea sac soe ……… sehjai hi tay sukh saant
hoe, ben sehjai jeevan baad………Sabday hi Har man vasai rasna Har ras khae. P.68
sbdY hI qy shju aUpjY hir pwieAw scu soie Ò ………shjY hI qy suK sWiq
hoie ibnu shjY jIvx bwid ………sbdy hI hir min vsY rsnw hir rsu Kwie Ò
Continuing the discussion of sehaj Guru Ji adds that by seeking the saran of
the Sac Lord and with the attainment of sehaj, fear of death is destroyed – kaal
vedarea.
Sehjay kaal vedarea sac sarna-ee pae. P.68
shjy kwlu ivfwirAw sc srxweI pwie Ò
Guru ji goes on to point out that sehaj cannot come about by getting engrossed
with activities pertaining to traigun maya – trehu guna vec sehaj na pa-ee-ai. One
goes astray – bharm bhulae – with no end to repeated births and deaths.
Trehu guna vec sehaj na pa-ee-ai trai gun bharm bhulae. P.68
iqRhu guxw ivic shju n pweIAY qRY gux Brim Bulwie Ò
Guru Ji further mentions that without sehaj there is darkness – gubaar –
caused by attachment to maya and everyone acts blindly – sabh andh hai.
Ben sehjai sabh andh hai maya moh gubaar. P.68
ibnu shjY sBu AMDu hY mwieAw mohu gubwru Ò
In another part of Gurbani Guru Ji says that the minds of those people who
constantly dwell on the naam – naam ratay, become beautiful – ranglay. They attain
the sehaj state of mind because of the Lord’s bhagti. The bhagti colour is fast and
never fades – rang na utrai.
Nanak naam ratay say ranglay gur kai sehaj subhae. Bhagti rang na utrai
sehjay rahai smae. P.85
nwnk nwm rqy sy rMguly gur kY shij suBwie Ò BgqI rMgu n auqrY shjy rhY
smwie Ò
According to Guru Ji sehaj avastha and love for the Lord bring about a shower
of the amret naam jal within an individual.
Amret varsai sehaj subhae. P.119
AMimRqu vrsY shij suBwie Ò
In this connection it is worth noting Guru Nanak Dev’s remarks that the noble
naam essence – Har naam rasaen - is attained as a result of acquiring sehaj avastha,
i.e. sehaj aath.
Har naam rasaen sehaj aath. P.1170
hir nwmu rswiexu shij AwiQ Ò
On attainment of the sehaj stage the mind settles in the nej ghar – the real
home. The mind turns its attention inwards and discovers the abode of the Lord within
oneself. At this stage the mind does not wander , it enjoys spiritual bliss, and there is
no more fayra – transmigration. Guru Arjan Dev says:
Nej ghar mehal paavuh sukh sehjay bahur na hoego fayra. P.13
inj Gir mhlu pwvhu suK shjy bhuir n hoiego Pyrw Ò
Guru Nanak Dev’s sac khand stage described in the 37th hymn of Jap Ji is the
same as the cautha pad, sehaj avastha, nej ghar and baygampura.
Guru Nanak Dev in Sedh Ghost Bani says that it is extremely difficult to
escape the influences of trai gun maya. Eliminating their grip on us is like chewing
iron –saar. But by acquiring the saran of the Guru and by following His teachings
implicitly, one can with the resultant illumination in the heart from the Lord’s light –
jot, succeed in this seemingly impossible task. The jot is nerantar - without a break /
gap. It exists everywhere without any gap or break.
Gurmukh jot nerantar pa-ee. Trai gun maytay kha-ee-ai saar. P.940
gurmuiK joiq inrMqir pweI Ò qRY gux myty KweIAY swru Ò
Talking about overcoming the effects of maya Guru Arjan Dev says that the
person who is blessed by the Lord with spiritual strength –bal – withstands the
onslaughts of maya and its kaamadak warriors. As a result of the Lord's kerpa the
spiritual strength that has been bestowed by the Lord can now be maintained and
sustained whatever the temptations. That which earlier could not be tolerated and
sustained - ajar - now becomes jar / jarai. The Lord through His kerpa enables one to
bear it - jaraa-ay aap. Such a person is regarded as highly srayshat – noble. He is
poora pardhaan and earns respect.
So poora pardhaan jes no bal dharai. Jeseh jaraa-ay aap soi ajar jarai. P.958
so pUrw prDwnu ijs no blu DrY Ò ijsih jrwey Awip soeI Ajru jrY Ò
Attacks of maya in the form of vekaars and various temptations are difficult
to resist because of a weak spiritual situation. He who succumbs to them suffers
aatmak maut. But the Lord’s kerpa and the guru’s saran changes this situation. The
mind becomes strong enough to resist these attacks and succeeds in keeping the nine
endrays – nau kul – in control, and prevents them from falling into vekaars. What was
ajar earlier now becomes jar / jarai i.e. the weak spiritual situation which could not
resist vekaars earlier now acquires strength to prevent the mind from succumbing to
their temptations.
Ajar jarai ta(n) nau kul bandh. P.1289
Ajru jrY q nau kul bMDu Ò
The word jar also means old age and the Lord is referred to as ajar because
He is not affected by old age. In the following quote by Guru Arjan Dev the word
jarai / jarn means to retain in the heart. The person on whom the Lord Beethal
showers His blessings succeeds in Har Har ajar jarn – succeeds in retaining in his
heart the ajar Lord’s naam.
Ja(n) kau bha-eo kerpaal beethla ten Har Har ajar jarn. P.1206
jw kau BieE ikRpwlu bITulw iqin hir hir Ajr jrn Ò
Guru Nanak Dev suggests that one should perform ardaas requesting the Lord
Jag Jeevan to shower His mehar / kerpa on the individual – nadar karuh. This would
enable the devotee to get across the world ocean – nestaara.
Nanak sehaj melay Jag Jeevan nadar karuh nestaara. P.489
nwnk shij imly jg jIvn ndir krhu insqwrw Ò