SGGS pp 873-875, Gondd Naamdev Ji and Ravidas Ji.

 

ਰਾਗੁ ਗੋਂਡ ਬਾਣੀ ਨਾਮਦੇਉ ਜੀ ਕੀ ਘਰੁ ੧    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg gond baṇī nāmḏe▫o jī kī gẖar 1    Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani) compositions of (ji) revered Naamdeo in Raga Gondd, (ghar-u 1) to be sung to the first beat. Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

Note: The Brahmin asks people to perform various types of rituals saying these will bring salvation. But these are no substitute for conducting ourselves by Naam/Divine commands, which alone can help to overcome temptations in life and become accepatable to the Almighty. This is the message of Bhagat Namdev in this Shabad.

 

Note: There are numerous Shabads of the Bhagats in Gurbani on these lines. This should remove any delusion that they say things different from what guru Sahiban teach.

 

ਅਸੁਮੇਧ ਜਗਨੇ ॥ ਤੁਲਾ ਪੁਰਖ ਦਾਨੇ ॥ ਪ੍ਰਾਗ ਇਸਨਾਨੇ ॥੧॥

Asumeḏẖ jagne.  Ŧulā purakẖ ḏāne.  Parāg isnāne. ||1||

 

One may perfrom (yagney) the ceremony of (asumeydh) horse-sacrifice; give gold/silver etc. (tula) equal to weight of (purakh = person) the self (daaney) in charity. (Isnaaney) bathe at (praag/Pryaag) Allahabad, India, at Sangam/the confluence of three rivers Ganga, Jmuna and the hidden Sarswati – to purify the self hoping to reach the Almighty. 1.

 

ਤਉ ਨ ਪੁਜਹਿ ਹਰਿ ਕੀਰਤਿ ਨਾਮਾ ॥ ਅਪੁਨੇ ਰਾਮਹਿ ਭਜੁ ਰੇ ਮਨ ਆਲਸੀਆ ॥੧॥ ਰਹਾਉ ॥

Ŧa▫o na pujėh har kīraṯ nāmā.  Apune rāmėh bẖaj re man ālsī▫ā. ||1|| rahā▫o.

 

Even (tau) then all this does not (pujai = reach) equal (keerat-i) praising, and conforming to (naama) virtues and commands of, (har-i) the Almighty. Hence (rey) o (aalseeaa = lazy) indifferent (man = mind) human being, (bhaj-u) invoke (raamah-i) of the all-pervasive Almighty (apuney = own) Master of all – rather than perform rituals. 1.

(Rahaau) pause and reflect on this.

 

ਗਇਆ ਪਿੰਡੁ ਭਰਤਾ ॥ ਬਨਾਰਸਿ ਅਸਿ ਬਸਤਾ ॥ ਮੁਖਿ ਬੇਦ ਚਤੁਰ ਪੜਤਾ ॥੨॥

Ga▫i▫ā pind bẖarṯā.  Banāras as basṯā.  Mukẖ beḏ cẖaṯur paṛ▫ṯā. ||2||

 

Someone (bharta) offers (pindd-u) rice-balls at Gaiaa/Gayaa in Bihar, India – hoping they would provide food for the concerned departed soul. (Basta) stays (as-i) on bank of the river Ganga (banaaras-i) at Banaaras/Varnasi – taking the bath daily to purify the self. Or (parrta) recites all (chatur) four (beyd) Vedas (mukh-i = with mouth) from memory, i.e. has knowledge of scriptures. 2.

 

ਸਗਲ ਧਰਮ ਅਛਿਤਾ ॥ ਗੁਰ ਗਿਆਨ ਇੰਦ੍ਰੀ ਦ੍ਰਿੜਤਾ ॥ ਖਟੁ ਕਰਮ ਸਹਿਤ ਰਹਤਾ ॥੩॥

Sagal ḏẖaram acẖẖiṯā.  Gur gi▫ān inḏrī ḏariṛ▫ṯā.  Kẖat karam sahiṯ rahṯā. ||3||

 

One (achhita) performs (sagal) all (dharam) religious rittuals. (Drirrta) controls (indri) the sensory and action organs, i.e. leads a disciplined life with (giaan = knowledge) guidance of his/her guru. (Rahta) observes (khatt-u) the six (karam = tasks) things prescribed for the Brahmin – giving and receiving charity, learning and imparting knowledge, performing religious ceremonies and getting them performed. 3.

 

ਸਿਵਾ ਸਕਤਿ ਸੰਬਾਦੰ ॥ ਮਨ ਛੋਡਿ ਛੋਡਿ ਸਗਲ ਭੇਦੰ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਗੋਬਿੰਦੰ ॥ ਭਜੁ ਨਾਮਾ ਤਰਸਿ ਭਵ ਸਿੰਧੰ ॥੪॥੧॥

Sivā sakaṯ sambāḏaʼn.  Man cẖẖod cẖẖod sagal bẖeḏaʼn.  Simar simar gobinḏaʼn.  Bẖaj nāmā ṯaras bẖav sinḏẖaʼn. ||4||1||

 

(Sambaada’n) engages in discussion on Shiv/God and (sakat-i) Shakti – the spiritual and the material. O (man = mind) human being, (chhodd chodd-i) give up (sagal) all things which cause (bheyda’n = difference) other ideas.

(Siamar-i simar-i) forever keep in mind virtues and commands of the Almighty (gobind’n) Master of the world. One who (bhaj-u) praises and emulate (naama) Divine virtues (taras-i = swims) gets across the (bhav = world, sindha’n = ocean) the world-ocean – overcomes temptations of the world and unites with the Almighty, not to be reborn. 4. 1.

 

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ਗੋਂਡ ॥ ਨਾਦ ਭ੍ਰਮੇ ਜੈਸੇ ਮਿਰਗਾਏ ॥ ਪ੍ਰਾਨ ਤਜੇ ਵਾ ਕੋ ਧਿਆਨੁ ਨ ਜਾਏ ॥੧॥

Gond.  Nāḏ bẖarame jaise mirgā▫e.  Parān ṯaje vā ko ḏẖi▫ān na jā▫e. ||1||

 

Composition of (ji) revered Naamdeo in Raga Gondd. (Jaisey) like (mirgaaey/mirg) the deer (bhramey) goes to where the hunter’s (naad = sound) music is coming from; it does not (jaaey = goes) let go its (dhiaan-u) attention on the music and (praan = life, jaaey = goes) loses life. 1.

 

ਐਸੇ ਰਾਮਾ ਐਸੇ ਹੇਰਉ ॥ ਰਾਮੁ ਛੋਡਿ ਚਿਤੁ ਅਨਤ ਨ ਫੇਰਉ ॥੧॥ ਰਹਾਉ ॥

Aise rāmā aise hera▫o.  Rām cẖẖod cẖiṯ anaṯ na fera▫o. ||1|| rahā▫o.

 

Similarly (raama) the Almighty is dear to me and I (heyrau) look to IT, i.e. pay attention to IT’s virtues and commands. I shall not (chhodd-i) forsake (raam-u) the Almighty to (pheyrau) turn to (anat) others. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਉ ਮੀਨਾ ਹੇਰੈ ਪਸੂਆਰਾ ॥ ਸੋਨਾ ਗਢਤੇ ਹਿਰੈ ਸੁਨਾਰਾ ॥੨॥

Ji▫o mīnā herai pasū▫ārā.  Sonā gadẖ▫ṯe hirai sunārā. ||2||

 

(Jio) like (pasooaara = killer of animals, hunter) the fisherman (heyrai) watches (meena) the fish; and (sunaara) the goldsmith (heyrai) concentrates while (ghaddhtey = joinig) making (sona) gold ornaments. 2.

 

ਜਿਉ ਬਿਖਈ ਹੇਰੈ ਪਰ ਨਾਰੀ ॥ ਕਉਡਾ ਡਾਰਤ ਹਿਰੈ ਜੁਆਰੀ ॥੩॥

Ji▫o bikẖ▫ī herai par nārī.  Ka▫udā dāraṯ hirai ju▫ārī. ||3||

 

(Jio) like (bikhaee) a man of vice, i.e. a lustful man, (heyrai) eyes (par) others’ (naari) women; and (juaari) the gambler (hirai) watches when (ddaarat) throwing (kauddaa = shells) dice. 3.

 

ਜਹ ਜਹ ਦੇਖਉ ਤਹ ਤਹ ਰਾਮਾ ॥ ਹਰਿ ਕੇ ਚਰਨ ਨਿਤ ਧਿਆਵੈ ਨਾਮਾ ॥੪॥੨॥

Jah jah ḏekẖ▫a▫u ṯah ṯah rāmā.  Har ke cẖaran niṯ ḏẖi▫āvai nāmā. ||4||2||

 

(Jah jah) wherever I (deykhau) look (tah tah) there I find (raama) the Almighty present; (Naama) Naamdeo (nit) ever (dhiaavai) concentrates on (charan) feet of, i.e. ever submits to commands of, (har-i) the Almighty. 4. 2.

 

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Note: In this Shabad, Bhagat Namdev acknowledges vulnerability of the humans to temptations. He says the humans cannot resist temptations and requests for guidance of the true guru.

 

ਗੋਂਡ ॥ ਮੋ ਕਉ ਤਾਰਿ ਲੇ ਰਾਮਾ ਤਾਰਿ ਲੇ ॥ ਮੈ ਅਜਾਨੁ ਜਨੁ ਤਰਿਬੇ ਨ ਜਾਨਉ ਬਾਪ ਬੀਠੁਲਾ ਬਾਹ ਦੇ ॥੧॥ ਰਹਾਉ ॥

Gond.  Mo ka▫o ṯār le rāmā ṯār le.  Mai ajān jan ṯaribe na jān▫o bāp bīṯẖulā bāh ḏe. ||1|| rahā▫o.

 

Composition in Raga Gondd: Please (taar-i ley = ferry/take across) enable me to overcome temptations of the world-play, o (raama) Almighty, please (taar-i ley = ferry) help me. (Mai) I, Your (jan-u = servant) devotee am (ajaan-u) uninformed/unskilled like a child and do not (jaanau) know (taribey = swimming) how to get across the world-ocean of vices, i.e. to overcome temptations on my own; my (beetthula – a deity, metaphor for) Almighty (baap) father, (dey) give Your (baah) arm and pull out Your child.

(Rahaau) pause and reflect on this.

 

ਨਰ ਤੇ ਸੁਰ ਹੋਇ ਜਾਤ ਨਿਮਖ ਮੈ ਸਤਿਗੁਰ ਬੁਧਿ ਸਿਖਲਾਈ ॥ ਨਰ ਤੇ ਉਪਜਿ ਸੁਰਗ ਕਉ ਜੀਤਿਓ ਸੋ ਅਵਖਧ ਮੈ ਪਾਈ ॥੧॥

Nar ṯe sur ho▫e jāṯ nimakẖ mai saṯgur buḏẖ sikẖlā▫ī.  Nar ṯe upaj surag ka▫o jīṯi▫o so avkẖaḏẖ mai pā▫ī. ||1||

 

(Satigur) the true guru (sikhlaaee) has taught (mai) me (budh-i = intellect) how one (hoey jaat-i) becomes (sur) a god (tey) from (nar) a human being, i.e. how to be unaffected by temptations in the world-play.

(Mai) I have (paaee) received (so) that (avkhadh) medicine, i.e. the method by which one (upaj-i) having been born a human being – who is subject to temptations in the world-play, can overcome the temptations and – (jeetio = win) obtain (surag = heaven) union with the Almighty. 1.

ਜਹਾ ਜਹਾ ਧੂਅ ਨਾਰਦੁ ਟੇਕੇ ਨੈਕੁ ਟਿਕਾਵਹੁ ਮੋਹਿ ॥ ਤੇਰੇ ਨਾਮ ਅਵਿਲੰਬਿ ਬਹੁਤੁ ਜਨ ਉਧਰੇ ਨਾਮੇ ਕੀ ਨਿਜ ਮਤਿ ਏਹ ॥੨॥੩॥

Jahā jahā ḏẖū▫a nāraḏ teke naik tikāvahu mohi.  Ŧere nām avilamb bahuṯ jan uḏẖre nāme kī nij maṯ eh. ||2||3||

 

O Almighty, (jahaa jahaa = where) the state in which You (tteykey) placed the child devotee (dhu/dhru) Dhru and made the unsteady sage Narada steady, please (ttikaavu) place (moh-i) me in that steady state of devotion (naik-u) a bit.

(Bahut-u) numerous (jan) people (udhrey) are saved by (avilamb-i) support, i.e. by guidance, of (teyrey) Your (naam) virtues and commands; (eyh) this is (nij) the personal (mat-i = view) belief (ki) of (naamey) Naamdeo – every devotee. 2. 3.

 

Page 874

 

Note: In this Shabad Bahagat Naamdev Ji describes his feelings when he is not connected with the Almighty. He explains it by giving examples from nature.

 

ਗੋਂਡ ॥ ਮੋਹਿ ਲਾਗਤੀ ਤਾਲਾਬੇਲੀ ॥ ਬਛਰੇ ਬਿਨੁ ਗਾਇ ਅਕੇਲੀ ॥੧॥

Gond.  Mohi lāgṯī ṯālābelī.  Bacẖẖre bin gā▫e akelī. ||1||

 

Composition in Raga Gondd. (Taalabeyli) restless-ness – due to separation from the Almighty – (laagti) afflicts (moh-i) me, like (gaaey = cow) a mother feels on being (akeyli = alone, bin-u = without) separated from her (bachhrey = calf) child. 1.

 

ਪਾਨੀਆ ਬਿਨੁ ਮੀਨੁ ਤਲਫੈ ॥ ਐਸੇ ਰਾਮ ਨਾਮਾ ਬਿਨੁ ਬਾਪੁਰੋ ਨਾਮਾ ॥੧॥ ਰਹਾਉ ॥

Pānī▫ā bin mīn ṯalfai.  Aise rām nāmā bin bāpuro nāmā. ||1|| rahā▫o.

 

Like (meen-u) the fish (talfey/tarpey) agonises (bin-u) witout (paneeaa/paani) water; (aisey) similarly (naama) Naamdeo, i.e. the devotee feels, (baapuro = hapless) restless (bin-u) without the solace experienced with living by (naama) virtues and commands of (raama) the Almighty – and thus being overcome by vices.

(Rahaau) pause and reflect on this.

 

ਜੈਸੇ ਗਾਇ ਕਾ ਬਾਛਾ ਛੂਟਲਾ ॥ ਥਨ ਚੋਖਤਾ ਮਾਖਨੁ ਘੂਟਲਾ ॥੨॥

Jaise gā▫e kā bācẖẖā cẖẖūtlā.  Than cẖokẖ▫ṯā mākẖan gẖūtlā. ||2||

 

(Jaisey) like when (baachhaa/bachhrra) the calf (ka) of (gaaey) the cow (chhoottla) is released; and it (chokhta) suckles its (than) teats, (ghoottla) drinks (maakhan-u = butter) milk of the mother and feels happy – similarly one freed of temptations finds the Almighty within and feels happy. 2.

 

ਨਾਮਦੇਉ ਨਾਰਾਇਨੁ ਪਾਇਆ ॥ ਗੁਰੁ ਭੇਟਤ ਅਲਖੁ ਲਖਾਇਆ ॥੩॥

Nāmḏe▫o nārā▫in pā▫i▫ā.  Gur bẖetaṯ alakẖ lakẖā▫i▫ā. ||3||

 

Naamdeo – the devotee – (paaiaa) has found (naaraain = abode of creatures) the Almighty, when (bheyttat) on meeting the guru, he (lakhaaiaa) showed the otherwise (alakh-u) unknowable Almighty. 3.

ਜੈਸੇ ਬਿਖੈ ਹੇਤ ਪਰ ਨਾਰੀ ॥ ਐਸੇ ਨਾਮੇ ਪ੍ਰੀਤਿ ਮੁਰਾਰੀ ॥੪॥

Jaise bikẖai heṯ par nārī.  Aise nāme parīṯ murārī. ||4||

 

(Jaisey) like a lustful man eyes (par) others’ (naari) women (heyt-i) for (bikhai = vice) satisfying lust; (aisey) similarly (naamey) Naamdeo – a devotee has (preet-i) affection for (muraari = killer of demon Mur – metaphor for) the Almighty. 4.

 

ਜੈਸੇ ਤਾਪਤੇ ਨਿਰਮਲ ਘਾਮਾ ॥ ਤੈਸੇ ਰਾਮ ਨਾਮਾ ਬਿਨੁ ਬਾਪੁਰੋ ਨਾਮਾ ॥੫॥੪॥

Jaise ṯāpṯe nirmal gẖāmā.  Ŧaise rām nāmā bin bāpuro nāmā. ||5||4||

 

(Jaisey) the way the creatures (taaptey) feel the heat on (nirmal = clean) a clear (ghaama) hot summer day; (taisey) similarly (naama) Naamdeo – the devotee – is (baapuro = hapless) restless (bin-u) without living by (raam naama) Divine virtues and commands – because then one falls prey to vices and suffers. 5. 4.

 

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ਰਾਗੁ ਗੋਂਡ ਬਾਣੀ ਨਾਮਦੇਉ ਜੀਉ ਕੀ ਘਰੁ ੨   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg gond baṇī nāmḏe▫o jī▫o kī gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani) compositions of (ji) revered Naamdeo in Raga Gondd, (ghar-u 2) to be sung to the second beat. Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਹਰਿ ਹਰਿ ਕਰਤ ਮਿਟੇ ਸਭਿ ਭਰਮਾ ॥ ਹਰਿ ਕੋ ਨਾਮੁ ਲੈ ਊਤਮ ਧਰਮਾ ॥ ਹਰਿ ਹਰਿ ਕਰਤ ਜਾਤਿ ਕੁਲ ਹਰੀ ॥ ਸੋ ਹਰਿ ਅੰਧੁਲੇ ਕੀ ਲਾਕਰੀ ॥੧॥

Har har karaṯ mite sabẖ bẖarmā.  Har ko nām lai ūṯam ḏẖarmā.  Har har karaṯ jāṯ kul harī.  So har anḏẖule kī lākrī. ||1||

 

(Sabh-i) all (bharma) doubts – about virtues and powers of the Almighty (mittey = effaced) are removed from the mind (karat) by saying, i.e. being aware of virtues and commands of (har-i har-i) the Almighty – and living by them.

So (lai) utter – and live by (naam-u) virtues and commands of the Almighty; it is (ootam) the most sublime (dharma) religion.

 One who (karat) utters and lives by (har-i har-i) Divine virtues and commands his/her (jaat-i = caste) class or (kul) lineage (har-i) go i.e. they are of no relevance with the Almighty.

Awareness of virtues and commands of (so = that) the One (har-i) Almighty, is (laakri = stick) the probe-stick of (andhuley) the blind person, i.e. Naam enables to find one’s way in the vices of the world-play. 1.

 

ਹਰਏ ਨਮਸਤੇ ਹਰਏ ਨਮਹ ॥ ਹਰਿ ਹਰਿ ਕਰਤ ਨਹੀ ਦੁਖੁ ਜਮਹ ॥੧॥ ਰਹਾਉ ॥

Har▫e namasṯe har▫e namah.  Har har karaṯ nahī ḏukẖ jamah. ||1|| rahā▫o.

 

(Namsatey) my obeisance to You o Almighty; I (namah) pay obeisance to You being present in all. No (dukh-u) pain is inflicted (jamah) by Divine justice on one who (karat) utters and lives by (har-i har-i) Naam of the Almighty.

(Rahaau) pause and reflect on this.

 

Note: Given below are examples of this.

 

ਹਰਿ ਹਰਨਾਕਸ ਹਰੇ ਪਰਾਨ ॥ ਅਜੈਮਲ ਕੀਓ ਬੈਕੁੰਠਹਿ ਥਾਨ ॥ ਸੂਆ ਪੜਾਵਤ ਗਨਿਕਾ ਤਰੀ ॥ ਸੋ ਹਰਿ ਨੈਨਹੁ ਕੀ ਪੂਤਰੀ ॥੨॥

Har harnākẖas hare parān.  Ajaimal kī▫o baikunṯẖėh thān.  Sū▫ā paṛāvaṯ ganikā ṯarī.  So har nainhu kī pūṯrī. ||2||

 

(Har-i) the Almighty (harey = took away, paraan = life) killed Harnaakas – who tried to kill his son Prahilaad a devotee of God.

Ajaimal – who lived with a prostitute – (keeo = did) was given (thaan) place (biakuntthah-i) in heaven, i.e. was emancipated fom rebirth for uttering Naarain – God’s name.

Ganika – a prostitute – (tari = ferried) got across the world-ocean, i.e. was emancipated, by (parraavat) teaching (sooaa) a parrot to utter Raam; (so) she (pootri = lash, nainhu = eyes, ki = of) ever saw (har-i) the Almighty. 2.

 

ਹਰਿ ਹਰਿ ਕਰਤ ਪੂਤਨਾ ਤਰੀ ॥ ਬਾਲ ਘਾਤਨੀ ਕਪਟਹਿ ਭਰੀ ॥ ਸਿਮਰਨ ਦ੍ਰੋਪਦ ਸੁਤ ਉਧਰੀ ॥ ਗਊਤਮ ਸਤੀ ਸਿਲਾ ਨਿਸਤਰੀ ॥੩॥

Har har karaṯ pūṯnā ṯarī.  Bāl gẖāṯnī kaptahi bẖarī.  Simran ḏaropaḏ suṯ uḏẖrī.  Ga▫ūṯam saṯī silā nisṯarī. ||3||

 

Pootna (tari = ferried) was saved by (karat) uttering (har-i har-i) the Almighty’s name – for addressing Krishna of Mahabharata; even though she was (bhari) filled w (kapttah-i) with deceit and (ghaatni = killer) tried to kill (baal) the child Krishna.

Daropadi (sut = child) daughter of Dropat (udhri) was saved from – being disgraced by disrobing because s/he invoked the Almighty.

Ahiliaa (sati) the virtuous wife of Gaootam/Gautam was violated by the god Indra and became (silaa) a rock because of her husband’s curse, but was saved, i.e. revived when touched by Rama of the Ramayana – metaphor for God. 3.

 

ਕੇਸੀ ਕੰਸ ਮਥਨੁ ਜਿਨਿ ਕੀਆ ॥ ਜੀਅ ਦਾਨੁ ਕਾਲੀ ਕਉ ਦੀਆ ॥ ਪ੍ਰਣਵੈ ਨਾਮਾ ਐਸੋ ਹਰੀ ॥ ਜਾਸੁ ਜਪਤ ਭੈ ਅਪਦਾ ਟਰੀ ॥੪॥੧॥੫॥

Kesī kans mathan jin kī▫ā.  Jī▫a ḏān kālī ka▫o ḏī▫ā.  Paraṇvai nāmā aiso harī.  Jās japaṯ bẖai apḏā tarī. ||4||1||5||

 

It is the Almighty (jin-i) who (keeaa = did, mathan-u = churning) destroyed the demon Keysi, and the king Kansa who tried to have his nephew Krishna killed; IT (deeaa = gave, daan-u = alms) forgave (jeea) life of, i.e. did not kill, Kaali the serpent.

(Pranvai) submits Naama/Naamdeo: (Aiso) such is the Almighty, (japat) remembering (jaas) whom, i.e. by being in obedience of whose commsnads, all (bhai) fear of any retribution and (apdaa) distress (ttari) is obviated. 4. 1. 5.

 

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Note: This Shabad dissuades from worship of gods and goddesses.

ਗੋਂਡ ॥ ਭੈਰਉ ਭੂਤ ਸੀਤਲਾ ਧਾਵੈ ॥ ਖਰ ਬਾਹਨੁ ਉਹੁ ਛਾਰੁ ਉਡਾਵੈ ॥੧॥

Gond.  Bẖairo bẖūṯ sīṯlā ḏẖāvai.  Kẖar bāhan uho cẖẖār udāvai. ||1||

 

Composition in Raga Gondd. One who (dhaavai = runs to) worships (bhoot) the goblin Bhairau – becomes a goblin; one who worships the goddess Seetla; s/he becomes (baahan-u = vehicle) the transport of Seetla, (khar) a donkey which by its nature rolls in, and (uddaavai) raises, (chhaar-u) dust – achieves nothing. 1.

 

ਹਉ ਤਉ ਏਕੁ ਰਮਈਆ ਲੈਹਉ ॥ ਆਨ ਦੇਵ ਬਦਲਾਵਨਿ ਦੈਹਉ ॥੧॥ ਰਹਾਉ ॥

Ha▫o ṯa▫o ek rama▫ī▫ā laiha▫o.  Ān ḏev baḏlāvan ḏaiha▫o. ||1|| rahā▫o.

 

(Hau) I shall (tau) only (lahihau) take support of (eyk-u) the One (ramaiaa) all-pervasive Almighty; and (daihau) give worship of (aan) other (dev) gods (badlaavan) in exchange, i.e. have given up looking elsewhere. 1.

(Rahaau) pause and reflect on this.

 

ਸਿਵ ਸਿਵ ਕਰਤੇ ਜੋ ਨਰੁ ਧਿਆਵੈ ॥ ਬਰਦ ਚਢੇ ਡਉਰੂ ਢਮਕਾਵੈ ॥੨॥

Siv siv karṯe jo nar ḏẖi▫āvai.  Baraḏ cẖadẖe da▫urū dẖamkāvai. ||2||

 

(Nar) a person (jo) who (dhiaavai) invokes Shiva (kartey) by uttering Siv, Siv, (ddhamkaavai) plays (ddauroo) the drum like Siva and (chaddhey) rides (barad/balad) the ox – the transport of Shiva, i.e. can become like Shiva but does not get to the Almighty. 2.

 

ਮਹਾ ਮਾਈ ਕੀ ਪੂਜਾ ਕਰੈ ॥ ਨਰ ਸੈ ਨਾਰਿ ਹੋਇ ਅਉਤਰੈ ॥੩॥

Mahā mā▫ī kī pūjā karai.  Nar sai nār ho▫e a▫uṯarai. ||3||

 

One who (karai = does, pooja = worship) worships (mahaa) the great (maai) mother – the goddess Durga, (autrai = descends) is reborn (hoey = becoming) as (naar-i) a woman. 3.

 

ਤੂ ਕਹੀਅਤ ਹੀ ਆਦਿ ਭਵਾਨੀ ॥ ਮੁਕਤਿ ਕੀ ਬਰੀਆ ਕਹਾ ਛਪਾਨੀ ॥੪॥

Ŧū kahī▫aṯ hī āḏ bẖavānī.  Mukaṯ kī barī▫ā kahā cẖẖapānī. ||4||

 

O (bhavaani) goddess Durga, (too) you (kaheeat) are called (aad-i = first) foremost amomg the goddesses; (kahaa) where do you (chhapaani) hide when (bareeaa) time for granting (mukat-i) emanicipation from rebirth comes, i.e. the Almighty and not goddess can grant emancipation. 4.

 

ਗੁਰਮਤਿ ਰਾਮ ਨਾਮ ਗਹੁ ਮੀਤਾ ॥ ਪ੍ਰਣਵੈ ਨਾਮਾ ਇਉ ਕਹੈ ਗੀਤਾ ॥੫॥੨॥੬॥

Gurmaṯ rām nām gahu mīṯā.  Paraṇvai nāmā i▫o kahai gīṯā. ||5||2||6||

 

O my (meeta) friends, (gahuu = hold) seek sanctuary of, i.e. live by, (naam) virtues and commands of (raam) the Almighty. (Iau) thi is how Gita – the scriptures (kahai) says – so follow that -, (pranvai) submits Naama/Naamdeo. 5. 2. 6.

 

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ਬਿਲਾਵਲੁ ਗੋਂਡ ॥ ਆਜੁ ਨਾਮੇ ਬੀਠਲੁ ਦੇਖਿਆ ਮੂਰਖ ਕੋ ਸਮਝਾਊ ਰੇ ॥ ਰਹਾਉ ॥

Bilāval gond.  Āj nāme bīṯẖal ḏekẖi▫ā mūrakẖ ko samjẖā▫ū re. Rahā▫o.

 

Composition in Raga Bilaaval mixed with Gondd: I, Naam-e/Naamdeo have (aaj-u) today (deykhiaa = seen) obtained vision of (beetthal-u = a deity – metaphor for) the Almighty; and shall (samjhaaoo) impart the understanding to (moorakh) the foolish Brahmin – who worships lesser beings with stories as below.

(Rahaau) pause and reflect on this.

 

ਪਾਂਡੇ ਤੁਮਰੀ ਗਾਇਤ੍ਰੀ ਲੋਧੇ ਕਾ ਖੇਤੁ ਖਾਤੀ ਥੀ ॥ ਲੈ ਕਰਿ ਠੇਗਾ ਟਗਰੀ ਤੋਰੀ ਲਾਂਗਤ ਲਾਂਗਤ ਜਾਤੀ ਥੀ ॥੧॥

Pāʼnde ṯumrī gā▫iṯarī loḏẖe kā kẖeṯ kẖāṯī thī.  Lai kar ṯẖegā tagrī ṯorī lāʼngaṯ lāʼngaṯ jāṯī thī. ||1||

 

O (paanddey) Brahmin, you say about (tumri) your Gaaitri/Gayatri mantra that Gayatri was a cow who (thi) was found (khaati) grazing in (kheyt—u) the field of (lodhey) a farmer. He (lai kar-i) took (tth-egaa) a stick and (tori/torri) broke its (ttagri) one leg and it (jaati = going, thi = was) walked (laa’ngat laa’ngat) lame – on three legs – and Gaytri mantra has three parts. 1.

 

ਪਾਂਡੇ ਤੁਮਰਾ ਮਹਾਦੇਉ ਧਉਲੇ ਬਲਦ ਚੜਿਆ ਆਵਤੁ ਦੇਖਿਆ ਥਾ ॥ ਮੋਦੀ ਕੇ ਘਰ ਖਾਣਾ ਪਾਕਾ ਵਾ ਕਾ ਲੜਕਾ ਮਾਰਿਆ ਥਾ ॥੨॥

Pāʼnde ṯumrā mahāḏe▫o ḏẖa▫ule balaḏ cẖaṛi▫ā āvaṯ ḏekẖi▫ā thā.  Moḏī ke gẖar kẖāṇā pākā vā kā laṛkā māri▫ā thā. ||2||

 

O Brahmin, you say about (tumra) your god Mahadeo that he was (deykhiaa tha) seen (aavat-u) coming (charriaa) riding (dhauley) a white (balad) ox – like any person. Invited to a feast to (ghar) the house of (modi) a merchant, he did not like (khaana) the food (paaka) cooked and (maariaa tha) killed (va ka) his (larrka) son – with a curse, i.e. developed anger like humans. 2.

 

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ਪਾਂਡੇ ਤੁਮਰਾ ਰਾਮਚੰਦੁ ਸੋ ਭੀ ਆਵਤੁ ਦੇਖਿਆ ਥਾ ॥ ਰਾਵਨ ਸੇਤੀ ਸਰਬਰ ਹੋਈ ਘਰ ਕੀ ਜੋਇ ਗਵਾਈ ਥੀ ॥੩॥

Pāʼnde ṯumrā rāmcẖanḏ so bẖī āvaṯ ḏekẖi▫ā thā.  Rāvan seṯī sarbar ho▫ī gẖar kī jo▫e gavā▫ī thī. ||3||

 

O Brahmin (tumra) your (raamchand) Rama of the Ramayana was (bhi) also (deykhiaa tha) seen (aavat-u) coming, i.e. was a human being.

He (gavaaee thi) lost (joey = woman, ki = of, ghar = house) his wife to Raavana and (hoey) had (sarbar) confrontation with Raavana like any human being. 3.

 

ਹਿੰਦੂ ਅੰਨ੍ਹ੍ਹਾ ਤੁਰਕੂ ਕਾਣਾ ॥ ਦੁਹਾਂ ਤੇ ਗਿਆਨੀ ਸਿਆਣਾ ॥ ਹਿੰਦੂ ਪੂਜੈ ਦੇਹੁਰਾ ਮੁਸਲਮਾਣੁ ਮਸੀਤਿ ॥ ਨਾਮੇ ਸੋਈ ਸੇਵਿਆ ਜਹ ਦੇਹੁਰਾ ਨ ਮਸੀਤਿ ॥੪॥੩॥੭॥

Hinḏū anĥā ṯurkū kāṇā.  Ḏuhāʼn ṯe gi▫ānī si▫āṇā.  Hinḏū pūjai ḏehurā musalmāṇ masīṯ.  Nāme so▫ī sevi▫ā jah ḏehurā na masīṯ. ||4||3||7||

 

The Hindu is (anhaa) blind of both eyes – because he forgets the One Amighty and worships numerous gods; (turkoo) the Muslim is (kaana) blind of one eye – because he believes in One God but says IT is only of Muslims. (Giaani) one who is aware of virtues and commands of the One Almighty of all is (siaana) wiser (tey) than (doohaa’n) both.

The Hindu (poojai) worships (deyhuraa) the temple and (musalmaan-u) the Muslim worships (maseet-i) the mosque.

(Naam-e) Naamdeo – a devotee of the Almighty (seyviaa = serves) lives by commands of (soee = only that) the One Almighty who neither dwells in (deyhura) a temple nor (maseet-i) in a mosque. 4. 3. 7.

 

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Note: In this Shabad, Bhagat Ravidas Ji, says anyone who wishes to have emancipation in life should submit to commands of the Almighty, who alone can grant that.

 

ਰਾਗੁ ਗੋਂਡ ਬਾਣੀ ਰਵਿਦਾਸ ਜੀਉ ਕੀ ਘਰੁ ੨   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg gond baṇī Raviḏās jī▫o kī gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition in Raga Gondd, of revered Ravidas, (ghar-u 2) to be sung to the second beat. Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਮੁਕੰਦ ਮੁਕੰਦ ਜਪਹੁ ਸੰਸਾਰ ॥ ਬਿਨੁ ਮੁਕੰਦ ਤਨੁ ਹੋਇ ਅਉਹਾਰ ॥ ਸੋਈ ਮੁਕੰਦੁ ਮੁਕਤਿ ਕਾ ਦਾਤਾ ॥ ਸੋਈ ਮੁਕੰਦੁ ਹਮਰਾ ਪਿਤ ਮਾਤਾ ॥੧॥

Mukanḏ mukanḏ japahu sansār.  Bin mukanḏ ṯan ho▫e a▫uhār.  So▫ī mukanḏ mukaṯ kā ḏāṯā.  So▫ī mukanḏ hamrā piṯ māṯā. ||1||

 

O (sansaar = world) human beings, (japah-u) remember and live by virtues and commands of the Almighty, (mukand mukand = giver of mukti/emancipation) the Deliverer from rebirth. (Tan-u = body) human birth (hoey = becomes) is (auhaar) wasted without attaining union with (mukand) the Almighty.

(Soee = that) the One (mukand-u) Almighty is (daata) the giver (ka) of (mukat-i) emancipation and is (hamra) our (pit) father and (maata) mother – looks after us as IT’s children. 1.

 

ਜੀਵਤ ਮੁਕੰਦੇ ਮਰਤ ਮੁਕੰਦੇ ॥ ਤਾ ਕੇ ਸੇਵਕ ਕਉ ਸਦਾ ਅਨੰਦੇ ॥੧॥ ਰਹਾਉ ॥

Jīvaṯ mukanḏe maraṯ mukanḏe.  Ŧā ke sevak ka▫o saḏā ananḏe. ||1|| rahā▫o.

 

(Mukandey) the Almighty is with the soul both when the body is (jeevat) alive or (marat) dead. There is (sadaa) ever (anandey) happiness (kau) for (ta key) IT’s (seyvak = servant) devotee, i.e. s/he remains free of fear of any retribution in life, and attains union with the Almighty on death.

(Rahaau) pause and reflect on this.

 

ਮੁਕੰਦ ਮੁਕੰਦ ਹਮਾਰੇ ਪ੍ਰਾਨੰ ॥ ਜਪਿ ਮੁਕੰਦ ਮਸਤਕਿ ਨੀਸਾਨੰ ॥ ਸੇਵ ਮੁਕੰਦ ਕਰੈ ਬੈਰਾਗੀ ॥ ਸੋਈ ਮੁਕੰਦੁ ਦੁਰਬਲ ਧਨੁ ਲਾਧੀ ॥੨॥

Mukanḏ mukanḏ hamāre parānaʼn.  Jap mukanḏ masṯak nīsānaʼn.  Sev mukanḏ karai bairāgī.  So▫ī mukanḏ ḏurbal ḏẖan lāḏẖī. ||2||

 

(Mukand mukand) ever remembering the Almighty is (hamaarey = our) my (praana-n) life, i.e. Naam or virtues and commands of the Almighty are my guide for life. One who (jap-i) keeps Naam in mind and acts by it, gets (neesaan’n) mark – of approval – (mastak-i) on the forehead – is identified for union with the Creator.

(Seyv = service) living by virtues and commands of (mukand) the Almighty (karai) makes one (bairaagi) to yearn for the Master. Being aware of virtues of (soee = that) the One (mukand-u) Almighty – as guide for life – is (dhan-u) the wealth (laadhi) found by me, (durbal) a weak person – who is liable to fall prey to vices. 2.

 

ਏਕੁ ਮੁਕੰਦੁ ਕਰੈ ਉਪਕਾਰੁ ॥ ਹਮਰਾ ਕਹਾ ਕਰੈ ਸੰਸਾਰੁ ॥ ਮੇਟੀ ਜਾਤਿ ਹੂਏ ਦਰਬਾਰਿ ॥ ਤੁਹੀ ਮੁਕੰਦ ਜੋਗ ਜੁਗ ਤਾਰਿ ॥੩॥

Ėk mukanḏ karai upkār.  Hamrā kahā karai sansār.  Metī jāṯ hū▫e ḏarbār.  Ŧuhī mukanḏ jog jug ṯār. ||3||

 

When (eyk-u) the One (mukand-u) Almighty (karai) does (upkaar-u) a good turn, i.e. is kind to protect, then (kiaa) what can (sansaar-u = world) anyone (karai) do to harm (hamra = my) me?

The Almighty (meytti) effaced – did not consider my low – (jaat-i) caste of a cobbler and I (hooey) became (darbaar-i) member of Divine court, i.e. revealed IT-self to me within.

O (mukand) Almighty (tuhi) You alone are (jog) capable to (taar-i = ferry across) grant emancipation (jug = age) in this age of conflicts – duality. 3.

 

ਉਪਜਿਓ ਗਿਆਨੁ ਹੂਆ ਪਰਗਾਸ ॥ ਕਰਿ ਕਿਰਪਾ ਲੀਨੇ ਕੀਟ ਦਾਸ ॥ ਕਹੁ ਰਵਿਦਾਸ ਅਬ ਤ੍ਰਿਸਨਾ ਚੂਕੀ ॥ ਜਪਿ ਮੁਕੰਦ ਸੇਵਾ ਤਾਹੂ ਕੀ ॥੪॥੧॥

Upji▫o gi▫ān hū▫ā pargās.  Kar kirpā līne kīt ḏās.  Kaho Raviḏās ab ṯarisnā cẖūkī.  Jap mukanḏ sevā ṯāhū kī. ||4||1||

 

When (giaan-u) awareness of Divine virtues (upjiaa) comes to the mind then (hooaa = happens, pargaas = lighting) one is enlightened; the Almighty has (kar-i kirpa) kindly (leeney) taken (keett = worm) this humble man as (daas = servant) a devotee.

(Kah-u) says Ravidas: (Trisna = craving) running after desires has (ab) now (chooki) ended; let us all (jap-i) remember (mukand) the Almighty and (seyva = service) live by commands of (taahoo = that) the One Master alone. 4. 1.

 

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ਗੋਂਡ ॥ ਜੇ ਓਹੁ ਅਠਸਠਿ ਤੀਰਥ ਨ੍ਹ੍ਹਾਵੈ ॥ ਜੇ ਓਹੁ ਦੁਆਦਸ ਸਿਲਾ ਪੂਜਾਵੈ ॥ ਜੇ ਓਹੁ ਕੂਪ ਤਟਾ ਦੇਵਾਵੈ ॥ ਕਰੈ ਨਿੰਦ ਸਭ ਬਿਰਥਾ ਜਾਵੈ ॥੧॥

Gond.  Je oh aṯẖsaṯẖ ṯirath nĥāvai.  Je oh ḏu▫āḏas silā pūjāvai.  Je oh kūp ṯatā ḏevāvai.  Karai ninḏ sabẖ birthā jāvai. ||1||

 

Composition in Raga Gondd: (Jey) if (ohu = that) a person (nahaavai) bathes at (atthsatth = atth + satth = eight + sixty) the sixthy eight, i.e. all, (teerath) places of pilgrimage and (poojaavai) worships (duaa + das = two + ten) the twelve (silaa = stones) Shivlings – considered purifying.

And (deyvaavai = gives) arranges (koop) wells and (tattaa) pools of water to be dug for good of everyone; but if s/he (karai = does, nind = slander) slanders – wills ill for anyone, then (sabh) every good deed of his/her (jaavai) goes (birtha) in vain. 1.

 

ਸਾਧ ਕਾ ਨਿੰਦਕੁ ਕੈਸੇ ਤਰੈ ॥ ਸਰਪਰ ਜਾਨਹੁ ਨਰਕ ਹੀ ਪਰੈ ॥੧॥ ਰਹਾਉ ॥
Sāḏẖ kā ninḏak kaise ṯarai.  Sarpar jānhu narak hī parai. ||1|| rahā▫o.

 

Just think: (Kaisey) how can (nindak) a slanderer of, i.e. who wishes ill for, (saadh) a saint (tarai = swim) get across the world-ocean – to the Almighty.

(Jaanh-u) know it (sarpar) for sure that s/he is (hi) only (parai) put in (narak = hell) cycles of births and deaths. 1.

(Rahaau) pause and reflect on this.

 

ਜੇ ਓਹੁ ਗ੍ਰਹਨ ਕਰੈ ਕੁਲਖੇਤਿ ॥ ਅਰਪੈ ਨਾਰਿ ਸੀਗਾਰ ਸਮੇਤਿ ॥ ਸਗਲੀ ਸਿੰਮ੍ਰਿਤਿ ਸ੍ਰਵਨੀ ਸੁਨੈ ॥ ਕਰੈ ਨਿੰਦ ਕਵਨੈ ਨਹੀ ਗੁਨੈ ॥੨॥

Je oh garahan karai kulkẖeṯ.  Arpai nār sīgār sameṯ.  Saglī simriṯ sarvanī sunai.  Karai ninḏ kavnai nahī gunai. ||2||

 

(Jey) if (oh-u) s/he (karai) performs bath at (kulkheyt-i) at Kurukshetra at the time of (grahan = eclipse) solar eclipse – considered purifying; and a man (arpai) makes offering of (naar-i) the wife (sameyt-i) together with (seegaar) adorments, i.e. jewelry.

And (sunai) listens to (sagli) all Smrit-i – scriptures – (sravni) with his/her ears; but (karai nind = slanders) wishes ill for anyone, then all the above are not (kavnai) of any (gunai = virtue) use/credit. 2.

 

ਜੇ ਓਹੁ ਅਨਿਕ ਪ੍ਰਸਾਦ ਕਰਾਵੈ ॥ ਭੂਮਿ ਦਾਨ ਸੋਭਾ ਮੰਡਪਿ ਪਾਵੈ ॥ ਅਪਨਾ ਬਿਗਾਰਿ ਬਿਰਾਂਨਾ ਸਾਂਢੈ ॥ ਕਰੈ ਨਿੰਦ ਬਹੁ ਜੋਨੀ ਹਾਂਢੈ ॥੩॥

Je oh anik parsāḏ karāvai.  Bẖūm ḏān sobẖā mandap pāvai.  Apnā bigār birāʼnnā sāʼndẖai.  Karai ninḏ baho jonī hāʼndẖai. ||3||

 

(Jey) if (ohu) s/he (karaavai = causes to be done) arranges (prasaad) offerings of food – for the deity and Brahmins; gives (bhoom-i) land (daan-i) in charity, and (paavai) receives (sobha) glory (maddap-i) for – building mansions/temples.

S/he (bigaar-i = spoils) damages his/her (apna) own interests and (saanddhai = makes better) helps (biraanaa) others’ cause, i.e. is self-negating. But if s/he (karai nind = slanders) wishes ill for anyone then (haanddai = dwells in) goes through (bah-u) numerous (joni) life forms – is born again and again. 3.

 

ਨਿੰਦਾ ਕਹਾ ਕਰਹੁ ਸੰਸਾਰਾ ॥ ਨਿੰਦਕ ਕਾ ਪਰਗਟਿ ਪਾਹਾਰਾ ॥ ਨਿੰਦਕੁ ਸੋਧਿ ਸਾਧਿ ਬੀਚਾਰਿਆ ॥ ਕਹੁ ਰਵਿਦਾਸ ਪਾਪੀ ਨਰਕਿ ਸਿਧਾਰਿਆ ॥
੪॥੨॥੧੧॥੭॥੨॥੪੯॥ ਜੋੜੁ ॥

Ninḏā kahā karahu sansārā.  Ninḏak kā pargat pāhārā.  Ninḏak soḏẖ sāḏẖ bīcẖāri▫ā.  Kaho Raviḏās pāpī narak siḏẖāri▫ā. ||4||2||11||7||2||49|| joṛ.

 

O (sansaara = world) human beings, (kahaa) why do you (karah-u = do, ninda = slander) wish ill for others; (paahaara = workplace/work) deeds of (nindak) one who wishes ill for others are (pragatt-i = shown) exposed.

Having (sodh-i) studied, (saadh-i) understood and (beechaaria) reflected on the conduct of (nindak-u) slanderer; it is clear that such a (paapi) sinner (sidhaaria = goes) is put (narak-i) in hell, i.e. in cycles of births and deaths. 4. 2. 11. 7. 2. 49. (Jorr-u) count of Shabads in Raga Gondd.