Mundavani

In the Guru Granth Sahib, the word ‘Mudavani’ (mudāvaṇī) is used twice, and ‘Mundavani’ (mundāvaṇī) is used once. The word ‘Mudavani’ has been used two times in a salok by Guru Amardas Sahib (1479-1574 CE) in Rag Sorath. This salok is recorded on page 645 of the Guru Granth Sahib. It consists of six lines.

The word ‘Mundavani’ is used in the title of two saloks by Guru Arjan Sahib (1563-1606 CE). Under the title ‘Mundavani Mahala 5,’ these saloks are recorded on page 1429 of the Guru Granth Sahib. The first salok contains five lines, and the second salok contains four lines. These two saloks are also a part of the daily Sikh prayer ‘Rahras’ (popularly rehras). According to Giani Gurdit Singh, despite their brevity, they serve as an important key to understanding the core message of the Guru Granth Sahib.

The salok by Guru Amardas Sahib states that in the platter of Wisdom (Guru) are three precious dishes—truth, contentment, and contemplation, along with the nourishment of IkOankar’s immortalizing Nam. Their meaning is clarified by the first salok of Guru Arjan Sahib under the title ‘Mundavani Mahala 5.’ According to Shabdarth Sri Guru Granth Sahib Ji, truth fulfills the purpose of devotion, contentment puts an end to the restless running on the path of action, and contemplation removes the obstacles on the path of knowledge, enabling right understanding. Through the nourishment of Nam, the mind becomes satisfied, and one finds the door of IkOankar. This nourishment is rare and is referred to as a riddle. The disciple who reflects on the Wisdom, solves this riddle and experiences IkOankar.

The first salok by Guru Arjan Sahib also depicts the Guru Granth Sahib as a platter, containing three things—truthful conduct, contentment, and contemplation. Combining these three things with the ambrosial Nam of IkOankar (the Divine), a meal has been prepared that permanently satiates the inner hunger of the beings. It is difficult to transcend the world full of darkness without partaking in this meal. The second salok expresses gratitude to IkOankar for the completion of the revered task of compiling the Guru Granth Sahib, as it is through IkOankar’s grace that this work has been accomplished.

In the context of both saloks by Guru Arjan Sahib, it is important to note that in some manuscripts coming from the Kartarpuri and Bhai Bano traditions, the second salok (salok mahalā 5. terā kītā jāto nāhī) is found as the 23rd salok under the title ‘Salok Varan Te Vadhik’ in the saloks of Guru Arjan Sahib, appearing before ‘Mundavani Mahala 5.’ This is also reflected in the book ‘Path Bhedan Di Suchi’ (list of textual variations). Giani Gurdit Singh has included images of some manuscripts in his book ‘Itihas Sri Guru Granth Sahib: Mundavani,’ which show the same position of the second salok.

Regarding this, Dr. Amar Singh also writes that in several manuscripts, ‘terā kītā jāto nāhī’ salok is placed with Mundavani, and in many others, it is recorded as the 23rd salok at the end of ‘Salok Mahala 5.’

In the ‘Salok Mahala 5,’ the saloks numbered 21, 22, and the salok ‘terā kītā jāto nāhī’ share a common theme and thought flow, indicating that they are related to one another. In the twenty-first salok, the seeker is so eager to meet the Beloved that they express a desire to sacrifice themselves to acquire a pair of wings, enabling them to rise and unite with the Beloved. In the twenty-second salok, the Beloved is described as the King of kings. In ‘terā kītā jāto nāhī,’ it is stated that compassion arose in IkOankar, who graced the being, resulting in union with IkOankar. Following are the salok twenty-one to twenty-three, conveying the above-mentioned thought flow:
khambh vikāṁdaṛe je lahāṁ ghinnā sāvī toli.
tanni jaṛāṁī āpaṇai lahāṁ su sajaṇu ṭoli.21. -Guru Granth Sahib 1426.

sajaṇu sacā pātisāhu siri sāhāṁ dai sāhu.
jisu pāsi bahiṭhiā sohīai sabhnāṁ dā vesāhu.22. -Guru Granth Sahib 1426.

terā kītā jāto nāhī maino jogu kītoī.
mai nirguṇiāre ko guṇu nāhī āpe tarasu païoī.
tarasu païā mihrāmati hoī satiguru sajaṇu miliā.
nānak nāmu milai tāṁ jīvāṁ tanu manu thīvai hariā.1. -Guru Granth Sahib 1429.

From the above, it is evident that initially, this salok (terā kītā jāto nāhī) was the twenty-third salok of ‘Salok Mahala 5.’ This position has been consistently noticed in most manuscripts before the Maharaja Ranjit Singh period. Further research is required to determine when and how this twenty-third salok came to be positioned after the Mundavani salok.

Mundavani, Mudavani, and their meanings
Sant Kirpal Singh and Bhai Randhir Singh differentiate between these two word-forms (Mundavani and Mudavani) and assign them distinct meanings. On the other hand, Pandit Tara Singh Narotam, Bhai Kahn Singh Nabha, the Faridkot Wala Tika, authors of Shabdarth Sri Guru Granth Sahib Ji, Bhai Vir Singh, and Prof. Sahib Singh, all consider these two word-forms identical and therefore interpret them in the same way. However, the interpretations provided by these scholars are not consistent. Among these, traditional scholar like Bhai Santokh Singh and contemporary scholar Nikky-Guninder Kaur may be cited as notable examples.

According to Pandit Tara Singh Narotam, the word ‘mundāvaṇī’ originated from the word ‘mundaṇ’ (to shut, close; bind). He defined ‘mundāvaṇī’ as ‘seal’ and ‘binding.’ Following this interpretation, he writes that Guru Arjan Sahib placed Mundavani as a seal or signature at the end of the Guru Granth Sahib. In his explanation behind the meaning of ‘binding,’ he referred to a custom prevalent in Panjab where, during a wedding ceremony, women from the bride’s family would symbolically serve food on a platter and pose a riddle to the groom. Only after solving the riddle would they allow the groom’s wedding party to consume what was on the platter. This is known as ‘mundāvaṇī.’

Bhai Kahn Singh Nabha considers both ‘mudāvaṇī’ and ‘mundāvaṇī’ to have the same meanings, referring to ‘mudraṇ,’ the act of printing, sealing, or stamping. According to him, it was a tradition in ancient India that the food-tester responsible for royal meals would seal the food platters with a stamp after the food was prepared in their presence to prevent an enemy from tampering with or poisoning the food. When the dishes were served, they were also covered with a cloth or lid and sealed. This seal was then opened in front of the king and in the presence of the food-tester. In this context, a line, ‘eh mudāvaṇī satigurū pāī gursikhā ladhī bhāli,’ is recorded on page 645 of the Guru Granth Sahib. This line signifies that the true Guru has stamped or affirmed the Sikh way of life in the minds of the Sikhs, ensuring adherence to the teachings of the Guru. The term ‘Mundavani’ at the end of the Guru Granth Sahib implies a ‘final seal.’ At the end, a seal has been put to convey that this is the conclusion of the text of the scripture. Additionally, Bhai Kahn Singh Nabha has interpreted the term to mean ‘riddle’ and ‘hidden knot.’

The interpretations provided by the Fardikot Tika also reflect the meaning described above. According to it, ‘mundāvaṇī’ refers to ‘a cover’ or ‘a lid.’ Just as a dish containing food or other offerings is covered with a lid and sealed, similarly, ‘Mundavani’ signifies that a regulatory practice was established to prevent any more compositions from being included in the Guru Granth Sahib. A space had already been reserved for the compositions of Guru Teghbahadar Sahib.

Authors of Shabdarth Sri Guru Granth Sahib Ji have interpreted both ‘mudāvaṇī’ and ‘mundāvaṇī’ as something that has been sealed or stamped. It also signifies a riddle, a puzzle, or a hidden message.

Bhai Vir Singh, considering ‘mudāvaṇī/mundāvaṇī’ to be of Sanskrit origin, defines it as ‘a secret.’ According to him, in literature, a composition with an apparent meaning and an additional hidden or profound meaning is called ‘mundavani.’ In Panjabi, it refers to something in which the meaning or essence is concealed or kept a secret. It also implies a riddle, a puzzle, or something that is not easily comprehended.

In the Pothohar region, the term ‘mundāvaṇī’ is used to refer to a riddle. During wedding ceremonies, young women would pose riddles and symbolically seal the dishes. The wedding procession could not eat the food until the riddle was solved. This type of riddle was called a ‘mundavani.’ In colloquial language, Pothohari people still use the expression ‘mundavani kiu pane o? sidhi gal daso’ (Why are you posing a riddle? Just say it directly). Both instances of ‘mundāvaṇī’ in the Guru Granth Sahib (first as the word ‘mudāvaṇī’ in a salok of var by Guru Amardas Sahib and, second as the title ‘Mundavani’ of two saloks by Guru Arjan Sahib) also mention a ‘thāl’ (platter) and describe the food on that platter.

On the other hand, Sant Kirpal Singh has interpreted both words ‘mundāvaṇī’ and ‘mudāvaṇī’ differently as a ‘seal’ and ‘stamp.’ To explain the meaning of ‘seal,’ he provides an example of a king who, after placing diamonds, gems, and jewels in a bag, seals it so that no one can open it or make any changes in its content. Similarly, Guru Arjan Sahib has placed the jewels of Nam, purity, love, and devotion in the compositions of the Guru Granth Sahib and has sealed it with his own ‘Mundavani’ (seal). While interpreting ‘mundāvaṇī’ as a ‘stamp,’ Sant Kirpal Singh refers to the example of Bhai Kahn Singh Nabha. It is important to note that there is little difference between a ‘seal’ and a ‘stamp.’ Scholars have used both words interchangeably. Sant Kirpal Singh has interpreted the term ‘mudāvaṇī’ found in the title of saloks revealed by Guru Amardas Sahib as ‘a form of teaching or riddle’ and has also mentioned the ‘mudāvaṇī’ (a riddle) present in Panjab’s wedding ceremonies.

Mahakavi Bhai Santokh Singh has described Mundavani as the ‘seal of completion.’ He writes:
likhe samassat savaiye soū srī granth sāhib ke māṁhi.
ant sarab ke likhi mundāvaṇī mundrit muhar lagī janu vāhi.
Dr. Kirpal Singh interprets these lines as:
All the Savaiyas of the Bhatt poets were written in the Guru Granth Sahib, and at the end, after writing the Sabad of Mundavani, it is as if the seal of completion of that composition was placed.

Nikki Guninder Kaur Singh has also interpreted Mundavani as the ‘seal of completion,’ marking the conclusion of the Guru Granth Sahib.

Prof. Sahib Singh believes the saloks under the title ‘Mundavani’ by Guru Arjan Sahib and those in ‘Sorath Ki Var’ by Guru Amardas Sahib to have the same theme. He interprets both ‘mundāvaṇī’ and ‘mudāvaṇī’ as ‘something that brings eternal bliss.’ According to him, both words derive from the root ‘mud’ (मुद्: to please, and मोदयति: please). The difference between the two words is minimal. In both instances, the word is used in the feminine case. Guru Arjan Sahib refers to ‘mundāvaṇī’ as ‘eh vasatu tajī nah jāī’ and ‘nit nit rakhu uri dhāro.’ Similarly, Guru Amardas Sahib states: eh mudāvaṇī kiu vicahu kaḍhīai? sadā rakhīai uri dhāri.

According to Bhai Randhir Singh, the word ‘mudāvaṇī’ is derived from ‘mud’ which means ‘joy’ or ‘happiness.’ This meaning is expressed in a salok found in ‘Sorath Ki Var’ in the Guru Granth Sahib. The salok includes the lines: ‘eh mudāvaṇī kiu vicahu kaḍhīai sadā rakhīai uri dhāri. eh mudāvaṇī satigurū pāī gursikhā ladhī bhāli.’ Bhai Randhir Singh interprets that this blissful ‘mudāvaṇī,’ which signifies the divine nourishment of Nam, should always be cherished in one’s heart. One should always engage in its remembrance. Why should it ever be taken out of the heart? This ‘blissfulness’ has been bestowed upon the Sikhs by the grace of the eternal Guru. The Sikhs have discovered it in their hearts through unwavering discipline. Bhai Randhir Singh also notes that the word ‘mundāvaṇī’ signifies that the Gurbani has been ‘sealed’ and ‘stamped,’ indicating its conclusion.

From a linguistic perspective, the word ‘mudāvaṇī’/mundāvaṇī’ is related to the root ‘mudri’ (मुदृ), which means to close, seal, affix a mark or a stamp. In languages such as Braj, Rajasthani, and Marathi, the words ‘mundan/mūṁdanā/mūṁdane’ are derived from the same root and are used in the context of ‘closing’ (closing eyes or ears). In Gurbani, the word is also found in the form ‘mundaṇi:’ āḍh dāmu kichu païā na bolak jāgātīā mohaṇ mundaṇi paī. The word ‘mudāvaṇī/mundāvaṇī’ should be understood in the same way as words like ‘anad/anand’ and ‘dhani/dhanni’ are interpreted in the Guru Granth Sahib. It is possible that from a poetic perspective, the words might have been modified in terms of their meter or form, but conceptually, the words are the same. Therefore, the interpretations by Prof. Sahib Singh and Bhai Randhir Singh, which derive ‘mundāvaṇī’ from the root ‘mud’ to mean ‘joy,’ may not be appropriate in this context. It is worth noting that in the manuscripts of the Guru Granth Sahib, this word is found as ‘mundāvaṇī’ in both places. In the book ‘Path Bhedan Di Suchi’ (a book about textual variations in the Guru Granth Sahib), approximately twelve manuscripts contain the word ‘mundāvaṇī.’ In numerous other manuscripts also, the word ‘mundāvaṇī’ is found. In some manuscripts, there is also a note ‘ih bhogu ādi giranth jī hai’ (this is the conclusion of the revered Granth) recorded at the conclusion of the word ‘mundāvaṇī.’

When viewed holistically, most scholars have interpreted ‘mundāvaṇī/mudāvaṇī’ to mean ‘closure’ or ‘seal.’ These two interpretations are nearly identical. Many scholars rely on the book ‘Sikhan Di Bhagatmala’ as a reference for these interpretations. According to this book, some Sikhs requested Bhai Mani Singh to address the issue that in the ‘goshṭāṁ’ (dialogues or life narratives) written so far about the Gurus, followers of Prithi Chand (Guru Arjan Sahib’s elder brother) and his son Meharban had included their own interpretations. By doing so, they had corrupted the authenticity of these narratives. To resolve this, Bhai Mani Singh proposed that ‘mundāvaṇī’ be written at the conclusion of the book (Sikhan Di Bhagatmala) and all recoded narratives enumerated, so that no other narratives or dialogues could be include thereafter.

In consideration of the discussion above, it seems most likely that the word ‘mundāvaṇī’ in the title of the salok signifies ‘a seal or stamp.’ From the book ‘Sikhan Di Bhagatmala,’ it is also evident that ‘mundāvaṇī’ refers to a type of seal that prevents any further additions. The interpretations given by Shabdarth Sri Guru Granth Sahib Ji are accurate in this context. According to these interpretations, both the words ‘mudāvaṇī’ and ‘mundāvaṇī’ are interrelated. In the salok revealed by Guru Amardas Sahib, the riddle, mystery, or enigma (mudāvaṇī) is that while the qualities of the meal prepared from the three ingredients are described, the specific ingredients are not revealed. It is suggested that the seekers should discover these ingredients on their own. Guru Arjan Sahib, during the editing and compilation of the Guru Granth Sahib, ultimately resolves this puzzle or riddle by revealing the names of the three ingredients (truthful conduct, contentment, contemplation) in the composition titled ‘Mundavani.’ Thus, interpreting the word ‘mundāvaṇī’ as ‘the seal’ is appropriate, as it encapsulates a concealed message. This seal further signifies the completion of the process of compiling the Guru Granth Sahib. The interpretation of ‘mundāvaṇī’ as ‘the object that brings joy or satisfaction,’ as previously mentioned, cannot be considered appropriate from the linguistic perspective.