SGGS pp 345-346 Gauri Namdev Ji and Ravidas Ji (complete).

SGGS pp 345-346 Gauri Namdev Ji and Ravidas Ji (complete).

ਰਾਗੁ ਗਉੜੀ ਚੇਤੀ ਬਾਣੀ ਨਾਮਦੇਉ ਜੀਉ ਕੀ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg ga▫oṛī cẖeṯī baṇī nāmḏe▫o jī▫o kī   Ik▫oaʼnkār saṯgur parsāḏ

Bani of Bhagat Namdev Ji in Raga Gaurri Cheyti. Invoking the One all-pervasive Creator who may be known by the true guru’s grace/guidance.

Note: The theme of this Shabad is that all those who receive Divine grace are helped in many ways. It uses names associated with Puranic stories and the epics Ramayana and Mahabharata Shabad as metaphors. A short description of each is, given as part of the translation.

ਦੇਵਾ ਪਾਹਨ ਤਾਰੀਅਲੇ ॥   ਰਾਮ ਕਹਤ ਜਨ ਕਸ ਨ ਤਰੇ ॥੧॥ ਰਹਾਉ ॥

Ḏevā pāhan ṯārī▫ale   Rām kahaṯ jan kas na ṯare ||1|| rahā▫o

(Deyva) O Almighty – when Rama of the Ramayana wanted to build a bridge to cross over to Lanka – Raam was written on (paahan) stones and they (taareealey) floated on water to form the bridge.

Then (kas) why would (Jan) the humble devotee not (tarey = swim) get across the world-ocean by (kahat = saying) remembering/obeying (Raam) the all-pervasive Master? 1.

(Rahaau) dwell on this and contemplate.

ਤਾਰੀਲੇ ਗਨਿਕਾ ਬਿਨੁ ਰੂਪ ਕੁਬਿਜਾ ਬਿਆਧਿ ਅਜਾਮਲੁ ਤਾਰੀਅਲੇ ॥   ਚਰਨ ਬਧਿਕ ਜਨ ਤੇਊ ਮੁਕਤਿ ਭਏ ॥   ਹਉ ਬਲਿ ਬਲਿ ਜਿਨ ਰਾਮ ਕਹੇ ॥੧॥

Ŧārīle ganikā bin rūp kubijā bi▫āḏẖ ajāmal ṯārī▫ale   Cẖaran baḏẖik jan ṯe▫ū mukaṯ bẖa▫e   Ha▫o bal bal jin rām kahe. 1.

You (taareeley = ferried) saved Ganika – the prostitute because she started reciting Raam as done by the parrot- and gave up evil; Kubija (bin-u roop = without good looks) the ugly hunched-back woman,  Ajaamal (biaadh) afflicted – with lust who married a prostitute but later named his son Naraain and so uttered god’s name – gave up evil pursuit and (taareealey) were saved.

(Badhik) the hunter who targeted (charan) the foot – of Krishna of Mahabharata and killed him – and (teyoo) many such people (mukat-i bhaey) were emancipated.

(Hau) I (bal-i bal-i = am sacrifice) adore those who (kahey = utter) praise and emulate virtues of (Raam) the all-pervasive Almighty.

ਦਾਸੀ ਸੁਤ ਜਨੁ ਬਿਦਰੁ ਸੁਦਾਮਾ ਉਗ੍ਰਸੈਨ ਕਉ ਰਾਜ ਦੀਏ ॥

Ḏāsī suṯ jan biḏar suḏāmā ugarsain ka▫o rāj ḏī▫e

Krishna of the Mahabharata went and stayed with (jan-u) the humble Bidar, (sut) the son of (daasi) the maid – and not the king; Sudaama, Krishna’s child-hood friend lived in misery but was blessed by the latter and got everything, and Krishna (deeey) gave (raaj) the kingdom (kau) to Ugarsain his grandfather after killing Kansa his uncle i.e. Ugarsain’s son.

ਜਪ ਹੀਨ ਤਪ ਹੀਨ ਕੁਲ ਹੀਨ ਕ੍ਰਮ ਹੀਨ ਨਾਮੇ ਕੇ ਸੁਆਮੀ ਤੇਊ ਤਰੇ ॥੨॥੧॥

Jap hīn ṯap hīn kul hīn karam hīn nāme ke su▫āmī ṯe▫ū ṯare ||2||1||

(Teyoo) Those (heen) bereft of (jap) remembrance of commands the Almighty; (tap heen) bereft of hardship of obeying Divine commands, (kul heen) not of high lineage – but remembered the Master, and (kram heen) bereft of good deeds – (teyoo) they (tarey = ferried across) were saved by (suaami) the Master (naamey key) of Namdev – he will also be saved. 2. 1

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ਰਾਗੁ ਗਉੜੀ ਰਵਿਦਾਸ ਜੀ ਕੇ ਪਦੇ ਗਉੜੀ ਗੁਆਰੇਰੀ   ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰਪ੍ਰਸਾਦਿ ॥

Rāg ga▫oṛī Raviḏās jī ke paḏe ga▫oṛī gu▫ārerī   Ik▫oaʼnkār saṯnām karṯā purakẖ gurparsāḏ

(Padey = stanzas) composition of Bhagat Ravidas Ji in Raga Gaurri Guaareyri. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

ਮੇਰੀ ਸੰਗਤਿ ਪੋਚ ਸੋਚ ਦਿਨੁ ਰਾਤੀ ॥   ਮੇਰਾ ਕਰਮੁ ਕੁਟਿਲਤਾ ਜਨਮੁ ਕੁਭਾਂਤੀ ॥੧॥

Merī sangaṯ pocẖ socẖ ḏin rāṯī.   Merā karam kutilṯā janam kubẖāʼnṯī. ||1||

O Creator, (din-u) day and night I keep (soch) thinking that (meyri) my company is (poch) of a low type i.e. I keep evil company and do not conform to Divine commands.

(Meyra) my (karam-u) practice is (kuttilta) deceit and my (janam-u = birth) lineage (kubhaati = bad type) low – so I have no hope to be emancipated according to the Brahmins. 1.

ਰਾਮ ਗੁਸਈਆ ਜੀਅ ਕੇ ਜੀਵਨਾ ॥   ਮੋਹਿ ਨ ਬਿਸਾਰਹੁ ਮੈ ਜਨੁ ਤੇਰਾ ॥੧॥ ਰਹਾਉ ॥

Rām gus▫ī▫ā jī▫a ke jīvnā.   Mohi na bisārahu mai jan ṯerā. ||1|| rahā▫o.

O (raam) all-pervasive (gusaeeaa) Master of the world, you are (jeevna) the life of (jeea) all creatures.

(Mai) I am (teyra) your (jan-u = servant) devotee; please do not (bisaarh-u) forget (moh-i) me, i.e. enable me to conform to Divine virtues and commands. 1.

(Rahaau) dwell on this and contemplate.  

ਮੇਰੀ ਹਰਹੁ ਬਿਪਤਿ ਜਨ ਕਰਹੁ ਸੁਭਾਈ ॥   ਚਰਣ ਨ ਛਾਡਉ ਸਰੀਰ ਕਲ ਜਾਈ ॥੨॥

Merī harahu bipaṯ jan karahu subẖā▫ī.   Cẖaraṇ na cẖẖāda▫o sarīr kal jā▫ī. ||2||

Please (harah-u) free me of (meri) my (bipat/bipta) difficulties and (karah-u) make (jan) this servant one of (subhaaee) better nature.

May I not (chhaddau) leave your (charan) feet – remain your devotee – even when (kal) the strength of (sareer) my body (jaaee) goes i.e. my soul shall ever remember you now and after death of this body. 2.

ਕਹੁ ਰਵਿਦਾਸ ਪਰਉ ਤੇਰੀ ਸਾਭਾ ॥   ਬੇਗਿ ਮਿਲਹੁ ਜਨ ਕਰਿ ਨ ਬਿਲਾਂਬਾ ॥੩॥੧॥

Kaho Raviḏās para▫o ṯerī sābẖā.   Beg milhu jan kar na bilāʼnbā. ||3||1||

(Kah-u) says Ravidas: I (parau) place myself in (teyri) your (saabha) care.

Please (milah-u) meet (Jan) this servant (beyg-i) quickly, (kar-i na) do not (bilaamba) delay it – enable me to conform to Divine virtues and commands without hesitation. 3. 1.

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Note: The Shabad below describes a state of total satisfaction and freedom from worries. It calls it (beygum-pura) a ptown free of sorrow. In it is the eternal kingdom of One ruler and people do not even think of anyone else. This fits in with the holy congregation where only the One Almighty is praised. It leads the participants to the Creator.

ਬੇਗਮ ਪੁਰਾ ਸਹਰ ਕੋ ਨਾਉ ॥   ਦੂਖੁ ਅੰਦੋਹੁ ਨਹੀ ਤਿਹਿ ਠਾਉ ॥   ਨਾਂ ਤਸਵੀਸ ਖਿਰਾਜੁ ਨ ਮਾਲੁ ॥   ਖਉਫੁ ਨ ਖਤਾ ਨ ਤਰਸੁ ਜਵਾਲੁ ॥੧॥

Begam purā sahar ko nā▫o.   Ḏūkẖ anḏohu nahī ṯihi ṯẖā▫o.   Nāʼn ṯasvīs kẖirāj na māl.   Kẖa▫uf na kẖaṯā na ṯaras javāl. ||1||

I have a wonderful (sahar = town) state to live, it is (naau) named (beygumpura) place/state free of sorrow.

(Tihi) at that (tthau = place) state no (dookh-u) grief or (andoh-u/andeysa) apprehension.

There is neither (tasvees) anxiety of (khiraaj) taxes nor (maal-u) material things – not subject to any problems.

There is no (khauf-u) apprehension, (khataa) wrongdoing there is no (javaal-u = decline) loss of goodness and hence need for (taras-u) compassion by anyone. 1.

ਅਬ ਮੋਹਿ ਖੂਬ ਵਤਨ ਗਹ ਪਾਈ ॥   ਊਹਾਂ ਖੈਰਿ ਸਦਾ ਮੇਰੇ ਭਾਈ ॥੧॥ ਰਹਾਉ ॥

Ab mohi kẖūb vaṯan gah pā▫ī.   Ūhāʼn kẖair saḏā mere bẖā▫ī. ||1|| rahā▫o.

(Moh-i) I have (paaee) found (ab = now) this (khoob) great (vatan) country/state (gah) to be in.

(Oohaa’n) there is (khair) well-being (sadaa) forever (merey) my (bhaaee) brother – o dear, let us all be in that state. 1.

(Rahaau) dwell on this and contemplate.

ਕਾਇਮੁ ਦਾਇਮੁ ਸਦਾ ਪਾਤਿਸਾਹੀ ॥   ਦੋਮ ਨ ਸੇਮ ਏਕ ਸੋ ਆਹੀ ॥   ਆਬਾਦਾਨੁ ਸਦਾ ਮਸਹੂਰ ॥   ਊਹਾਂ ਗਨੀ ਬਸਹਿ ਮਾਮੂਰ ॥੨॥

Kā▫im ḏā▫im saḏā pāṯisāhī.   Ḏom na sem ek so āhī.   Ābāḏān saḏā mashūr.   Ūhāʼn ganī basėh māmūr. ||2||

It is a state of mind, (daaim-u) permanent (paatsaahi = kingdom) supremacy of the Almighty (kaaim-u) is established (sadaa) forever.

There is no (dom) second or (seym) third, only (s-u = that) the (eyk) One (aahi) is present.

That place is (sadaa) always (aabaadan = populated) inhabited and (mashoor) famous – people want to be in that place/state.

Those who (basah-i) dwell (oohaan) there are (gani = wealthy) rich on virtues and (maamoor) satisfied. 2.

ਤਿਉ ਤਿਉ ਸੈਲ ਕਰਹਿ ਜਿਉ ਭਾਵੈ ॥   ਮਹਰਮ ਮਹਲ ਨ ਕੋ ਅਟਕਾਵੈ ॥  ਕਹਿ ਰਵਿਦਾਸ ਖਲਾਸ ਚਮਾਰਾ ॥   ਜੋ ਹਮ ਸਹਰੀ ਸੁ ਮੀਤੁ ਹਮਾਰਾ ॥੩॥੨॥

Ŧi▫o ṯi▫o sail karahi ji▫o bẖāvai.   Mahram mahal na ko atkāvai. Kahi Raviḏās kẖalās cẖamārā.   Jo ham sahrī so mīṯ hamārā. ||3||2||

(Jiau) as they (bhaavai) like, people there one (sail karah-i = take walk) goes about (tiau tiau) whatever way s/he(bhaavai) likes – without apprehension because they act by commands of, and are protected by, the Almighty.

They are (mahram) acquainted with (mahal = royal mansion) the Divine abode and (na ko) no one (attkaavai) stops them i.e. they face no impediments in meeting the Creator.

(Kah-i) say, o Ravidas (chamaara) the cobbler, who is (khalaas) free from all bondage.

(Jo) one who is (ham-sahri = of same town) my co-inhabitant, (s-u) s/he is my friend i.e. there is no enmity in that state. 3. 2.

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥   ਗਉੜੀ ਬੈਰਾਗਣਿ ਰਵਿਦਾਸ ਜੀਉ ॥

Ik▫oaʼnkār saṯgur parsāḏ.   Ga▫oṛī bairāgaṇ Raviḏās jī▫o.

Invoking the One all-pervasive Creator who may be known by the true guru’s grace. Baani of Bhagat Ravidas Ji in Raga Gaurri Bairaagan.

Note: Human birth is like the life of a merchant. The latter is given merchandise by the business owner, sent out to trade and bring in profits, by which he is rated. If he does well, he gets respect and vice-versa. Similarly, a human being is given duties to perform in life. If s/he does according to commands s/he unites with the Creator otherwise is sent for reincarnation. Needless to say, whether as a merchant answerable to the financier or a human being accountable to the Creator, there are impediments which need to be overcome. This is the subject of the next Shabad which uses the case of the merchant as metaphor.

ਘਟ ਅਵਘਟ ਡੂਗਰ ਘਣਾ ਇਕੁ ਨਿਰਗੁਣੁ ਬੈਲੁ ਹਮਾਰ ॥   ਰਮਈਏ ਸਿਉ ਇਕ ਬੇਨਤੀ ਮੇਰੀ ਪੂੰਜੀ ਰਾਖੁ ਮੁਰਾਰਿ ॥੧॥

Gẖat avgẖat dūgar gẖaṇā ik nirguṇ bail hamār.   Ram▫ī▫e si▫o ik benṯī merī pūnjī rākẖ murār. ||1||

I am a travelling merchant. My (ghatt) path goes over (ddoogar) mountains and is (ghanaa) very (avghatt) difficult, but (hamaar) my (ik-u) only load-carrying (bail) ox is (nirgun = without qualities/strength to go over it) is not strong enough, i.e. my mind cannot overcome temptations.

I have (ik) a (beynti) supplication (siau) to (ramaee-ey) the all-pervasive Master, O (muraar-i) destroyer of evil, please (raakh) protect (meyri) my (poonji) capital i.e. help me so that I do not lose the virtues given by You, to the temptations. 1.

ਕੋ ਬਨਜਾਰੋ ਰਾਮ ਕੋ ਮੇਰਾ ਟਾਂਡਾ ਲਾਦਿਆ ਜਾਇ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Ko banjāro rām ko merā tāʼndā lāḏi▫ā jā▫e re. ||1|| rahā▫o.

Is there (ko) some (banjaaro) merchant of (raam) the Creator? (Meray) my (ttaandda) merchandise (laadia jaaey) is loaded/ready – I am looking for traders to trade with, i.e. looking for company of virtuous people. 1.

(Rahaau) dwell on this and contemplate.

ਹਉ ਬਨਜਾਰੋ ਰਾਮ ਕੋ ਸਹਜ ਕਰਉ ਬ੍ਯ੍ਯਾਪਾਰੁ ॥   ਮੈ ਰਾਮ ਨਾਮ ਧਨੁ ਲਾਦਿਆ ਬਿਖੁ ਲਾਦੀ ਸੰਸਾਰਿ ॥੨॥

Ha▫o banjāro rām ko sahj kara▫o ba▫yāpār.   Mai rām nām ḏẖan lāḏi▫ā bikẖ lāḏī sansār. ||2||

(Hau) I am (banjaaro) a merchant (ko) of (raam) the Creator and (karau byaapaar) trade (sahj) naturally i.e. I am a servant of the Almighty and conduct myself by Divine virtues and commands.

I find, I have – acquired and (laadia = loaded) carry (dhan-u) the wealth of awareness of (raam naam) Divine virtues and commands – to take with me to the hereafter, but (sansaar-i = world) the materialistic people (laadi) has load/carries (bikh = poison) vices/objects of transitory pleasure. 2.

Page 346

ਉਰਵਾਰ ਪਾਰ ਕੇ ਦਾਨੀਆ ਲਿਖਿ ਲੇਹੁ ਆਲ ਪਤਾਲੁ ॥   ਮੋਹਿ ਜਮ ਡੰਡੁ ਨ ਲਾਗਈ ਤਜੀਲੇ ਸਰਬ ਜੰਜਾਲ ॥੩॥

Urvār pār ke ḏānī▫ā likẖ leho āl paṯāl.   Mohi jam dand na lāg▫ī ṯajīle sarab janjāl. ||3||

O Chitr Gupt, (daaneea = knower) the account-keeper of deeds (urvaar = this end of world ocean) of this life and (paar = other end) in the hereafter, (likh-i leyh-u) you can write (aal pataal-u) any meaningless things.

No (ddandd-u) punishment can (laagaee) be awarded to me (jam) by Divine justice as I have (tajeeley) given up (sarab) all (janjaal) entanglements with the temptations of the world-play. 3.

ਜੈਸਾ ਰੰਗੁ ਕਸੁੰਭ ਕਾ ਤੈਸਾ ਇਹੁ ਸੰਸਾਰੁ ॥   ਮੇਰੇ ਰਮਈਏ ਰੰਗੁ ਮਜੀਠ ਕਾ ਕਹੁ ਰਵਿਦਾਸ ਚਮਾਰ ॥੪॥੧॥

Jaisā rang kasumbẖ kā ṯaisā ih sansār.   Mere ram▫ī▫e rang majīṯẖ kā kaho Raviḏās cẖamār. ||4||1||

I know that (jaisa) as is (rang-u) the colour of (kasumbh) the safflower – which is attractive but short-lived – (taisa) so are pleasures offered by temptations in (ih-u) this (sansaar-u = world) world-play.

On the other hand, (rang) love of (merey = my) my (ramaee-ey) Master is like that given (majeetth) the root of the Majeetth plant i.e. gives long-lasting comfort/peace – I have broken with the world and connected with the Master says Ravidas, (chamaar) the cobbler. 4. 1. ================

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ਗਉੜੀ ਪੂਰਬੀ ਰਵਿਦਾਸ ਜੀਉ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ga▫oṛī pūrbī Raviḏās jī▫o   Ik▫oaʼnkār saṯgur parsāḏ.

Bani of Bhagat Ravidas Ji in Raga Gaurri Poorbi. Invoking the One all-pervasive Creator who may be known by the true guru’s grace/guidance.

ਕੂਪੁ ਭਰਿਓ ਜੈਸੇ ਦਾਦਿਰਾ ਕਛੁ ਦੇਸੁ ਬਿਦੇਸੁ ਨ ਬੂਝ ॥   ਐਸੇ ਮੇਰਾ ਮਨੁ ਬਿਖਿਆ ਬਿਮੋਹਿਆ ਕਛੁ ਆਰਾ ਪਾਰੁ ਨ ਸੂਝ ॥੧॥

Kūp bẖari▫o jaise ḏāḏirā kacẖẖ ḏes biḏes na būjẖ.   Aise merā man bikẖi▫ā bimohi▫ā kacẖẖ ārā pār na sūjẖ. ||1||

(Jaisey) like (daadira) a frog (bhario) living in (koop) a well does not (boojh) know (kachh-u) anything of (deys bideys = local and foreign) what lies outside.

(Aisa) similarly (meyra) my (man) mind is so (bimohia) possessed by (bikhia = poison) pleasures from vices that it does not have (soojh) awareness of consequences (aara = this end of the world ocean) in this life and (paar-u = across) in the hereafter. 1.

ਸਗਲ ਭਵਨ ਕੇ ਨਾਇਕਾ ਇਕੁ ਛਿਨੁ ਦਰਸੁ ਦਿਖਾਇ ਜੀ ॥੧॥ ਰਹਾਉ ॥

Sagal bẖavan ke nā▫ikā ik cẖẖin ḏaras ḏikẖā▫e jī. ||1|| rahā▫o.

O (ji) revered (naaika) Master (key) of (sagal) all (bhavn) the worlds, please (dikhaaey = show) grant me (daras-u) vision of You for (ik-u) a (chin-u) moment i.e. grant me Divine virtues once – so that I can transform myself. 1.

(Rahaau) dwell on this and contemplate.

ਮਲਿਨ ਭਈ ਮਤਿ ਮਾਧਵਾ ਤੇਰੀ ਗਤਿ ਲਖੀ ਨ ਜਾਇ ॥   ਕਰਹੁ ਕ੍ਰਿਪਾ ਭ੍ਰਮੁ ਚੂਕਈ ਮੈ ਸੁਮਤਿ ਦੇਹੁ ਸਮਝਾਇ ॥੨॥

Malin bẖa▫ī maṯ māḏẖvā ṯerī gaṯ lakẖī na jā▫e.   Karahu kirpā bẖaram cẖūk▫ī mai sumaṯ ḏeh samjẖā▫e. ||2||

My (mat-i) mind so (malin bhaee = smeared with dirt) masked by the pleasures of vices that (na jaaey) it is not possible to (lakhi) understand (teyri) Your state i.e. I have become oblivious of You. Please (karah-u kripa) be kind to enable me (samjhaaey) give (s-mat-i) good sense – so that my (bhram) straying from Your commands (chooka-i) ends. 2.

ਜੋਗੀਸਰ ਪਾਵਹਿ ਨਹੀ ਤੁਅ ਗੁਣ ਕਥਨੁ ਅਪਾਰ ॥   ਪ੍ਰੇਮ ਭਗਤਿ ਕੈ ਕਾਰਣੈ ਕਹੁ ਰਵਿਦਾਸ ਚਮਾਰ ॥੩॥੧॥

Jogīsar pāvahi nahī ṯu▫a guṇ kathan apār.   Parem bẖagaṯ kai kārṇai kaho Raviḏās cẖamār. ||3||1||

(Tu-a) Your (gun) virtues are (apaar) beyond (kathan = words) description, o Master; even (jogeesar) the great Yogis cannot (paavah-I = find) know them.

You should (kahu = ask) pray (kai kaarnai) for being granted (premy) loving (bhagati) devotion, (kah-u) say, o Ravidas (chamaar) the cobbler tells himself. 3. 1.

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ਗਉੜੀ ਬੈਰਾਗਣਿ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ga▫oṛī bairāgaṇ   Ik▫oaʼnkār saṯgur parsāḏ.

 Baani of Bhagat Ravidas Ji in Raga Gauri Bairaagan. Invoking the One all-pervasive Creator who may be known by the true guru’s grace/guidance.

Note: According to Hindu belief there are four ages called Yugs or Jugs named Sat Yug, Treyta Yug, Duaapar Yug and Kali Yug. There are rituals associated with each of them; this is the subject of this Shabad.

ਸਤਜੁਗਿ ਸਤੁ ਤੇਤਾ ਜਗੀ ਦੁਆਪਰਿ ਪੂਜਾਚਾਰ ॥  ਤੀਨੌ ਜੁਗ ਤੀਨੌ ਦਿੜੇ ਕਲਿ ਕੇਵਲ ਨਾਮ ਅਧਾਰ ॥੧॥

Saṯjug saṯ ṯeṯā jagī ḏu▫āpar pūjācẖār.  Ŧīnou jug ṯīnou ḏiṛe kal keval nām aḏẖār. ||1||

Satyug was known for (sat) truthfulness, (teyta) Treyta (jagi) for performing fire sacrifices and Duaapar for (pooja-chaar) idol-worship as the way of worship.

These (tinou) three (jug) ages (direy/dirrey) stress on (tinou) these three practices but for (kal-i) Kal-i Yug (aadhaar) reliance should be on conformance to (naam) living by Divine virtues and commands. 1.

ਪਾਰੁ ਕੈਸੇ ਪਾਇਬੋ ਰੇ ॥   ਮੋ ਸਉ ਕੋਊ ਨ ਕਹੈ ਸਮਝਾਇ ॥   ਜਾ ਤੇ ਆਵਾ ਗਵਨੁ ਬਿਲਾਇ ॥੧॥ ਰਹਾਉ ॥

Pār kaise pā▫ibo re.   Mo sa▫o ko▫ū na kahai samjẖā▫e.   Jā ṯe āvā gavan bilā▫e. ||1|| rahā▫o.

(Kaisey) how does one (paaeybo) get to (paar-u) the other end of the world ocean i.e. be united with the Creator and not be born again.

(Ko-oo na) no one (kahai) says anything (samjhaaey) to make me understand this.

What is the method (ja tey) by which (aava gavan-u = coming and going) births and deaths (bilaaey = leave) cease? 1.

(Rahaau) dwell on this and contemplate.

ਬਹੁ ਬਿਧਿ ਧਰਮ ਨਿਰੂਪੀਐ ਕਰਤਾ ਦੀਸੈ ਸਭ ਲੋਇ ॥  ਕਵਨ ਕਰਮ ਤੇ ਛੂਟੀਐ ਜਿਹ ਸਾਧੇ ਸਭ ਸਿਧਿ ਹੋਇ ॥੨॥

Baho biḏẖ ḏẖaram nirūpī▫ai karṯā ḏīsai sabẖ lo▫e.  Kavan karam ṯe cẖẖūtī▫ai jih sāḏẖe sabẖ siḏẖ ho▫e. ||2||

(Dharam) religious rituals of (bah-u) many types (niroopiai) have been prescribed and (sab) all (loey = world) people (deesai) are seen (karta = doing) performing them.

But, what I wish to know (kavan) what are those (karam) deeds (tey) with (chhotteeai) freedom which (saadhey) by overcoming them, (sabh = all) everything (sidhi) success (hoey) is obtained, i.e. freedom from vices in life and rebirth after deaths is attained. 2.  

ਕਰਮ ਅਕਰਮ ਬੀਚਾਰੀਐ ਸੰਕਾ ਸੁਨਿ ਬੇਦ ਪੁਰਾਨ ॥  ਸੰਸਾ ਸਦ ਹਿਰਦੈ ਬਸੈ ਕਉਨੁ ਹਿਰੈ ਅਭਿਮਾਨੁ ॥੩॥

Karam akram bīcẖārī▫ai sankā sun beḏ purān.  Sansā saḏ hirḏai basai ka▫un hirai abẖimān. ||3||

 (Sun-i) listening and (beechaariai) reflecting on the contents of (beyd) the Vedas and Puranas creates (sanka) doubts of (karam) good deeds and (akaram) bad deeds.

When (sansa) doubts (sad) ever (basai = dwells) is present (hirdai) in the mind, (kaun = who?) there is none to (hirai) remove (abhimaan-u = pride in self) ego from the mind. 3.

ਬਾਹਰੁ ਉਦਕਿ ਪਖਾਰੀਐ ਘਟ ਭੀਤਰਿ ਬਿਬਿਧਿ ਬਿਕਾਰ ॥  ਸੁਧ ਕਵਨ ਪਰ ਹੋਇਬੋ ਸੁਚ ਕੁੰਚਰ ਬਿਧਿ ਬਿਉਹਾਰ ॥੪॥

Bāhar uḏak pakẖārī▫ai gẖat bẖīṯar bibiḏẖ bikār.  Suḏẖ kavan par ho▫ibo sucẖ kuncẖar biḏẖ bi▫uhār. ||4||

For example: (Baahar-u = outside) the external body (pakhaareeai) is washed (udak-i) with water, whereas (ghat) the mind has (bibidh-i) numerous types of (bikaar) vices (bheetar-i) within.

(Kavan) how can the mind (hoeybo) be (sudh) purified. It is (biohaar) action (bidh-i) like (such) purification of (kunchar) an elephant – which pours dust on itself after it is given a bath – similarly people wash the body but add the vice of ego for the perceived purification. 4.

What is needed is purification of the mind which is done with the mind being enlightened with the guru’s teachings.

ਰਵਿ ਪ੍ਰਗਾਸ ਰਜਨੀ ਜਥਾ ਗਤਿ ਜਾਨਤ ਸਭ ਸੰਸਾਰ ॥  ਪਾਰਸ ਮਾਨੋ ਤਾਬੋ ਛੁਏ ਕਨਕ ਹੋਤ ਨਹੀ ਬਾਰ ॥੫॥

Rav pargās rajnī jathā gaṯ jānaṯ sabẖ sansār.  Pāras māno ṯābo cẖẖu▫e kanak hoṯ nahī bār. ||5||

(Sabh) the whole (sansaar) world i.e. everyone, (jaanat) knows that (jathaa) the way (rav-i) with the sun (pragaas = light) rising, darkness of (rajni) the night (gat-i = movement) goes/ends.

It is also believed that (hot nahi) it takes no (baar) time for (taabo/taamba) copper to (hot) become (kanak) gold (chhuey) when touched by (paaras) the metaphoric stone – that changes a base metal to gold. 5.

ਪਰਮ ਪਰਸ ਗੁਰੁ ਭੇਟੀਐ ਪੂਰਬ ਲਿਖਤ ਲਿਲਾਟ ॥  ਉਨਮਨ ਮਨ ਮਨ ਹੀ ਮਿਲੇ ਛੁਟਕਤ ਬਜਰ ਕਪਾਟ ॥੬॥

Param paras gur bẖetī▫ai pūrab likẖaṯ lilāt.  Unman man man hī mile cẖẖutkaṯ bajar kapāt. ||6||

Similarly (bheytteeai) finding the guru is like (param) the supreme (paras) touch – of Paaras as above – it changes a base mind to a virtuous one, but the guru is found by (poorab) prior (likhat) writing on (lilaatt) the forehead i.e. by wishing to learn.

Then (kapaatt) gate to the mind which is (bajar) hard-to-open, (chhuttkat = removed) opens and (unman man) the longing mind (miley) finds the Creator (man hi) in the mind itself. 6.

ਭਗਤਿ ਜੁਗਤਿ ਮਤਿ ਸਤਿ ਕਰੀ ਭ੍ਰਮ ਬੰਧਨ ਕਾਟਿ ਬਿਕਾਰ ॥  ਸੋਈ ਬਸਿ ਰਸਿ ਮਨ ਮਿਲੇ ਗੁਨ ਨਿਰਗੁਨ ਏਕ ਬਿਚਾਰ ॥੭॥

Bẖagaṯ jugaṯ maṯ saṯ karī bẖaram banḏẖan kāt bikār.  So▫ī bas ras man mile gun nirgun ek bicẖār. ||7||

With the guru’s teachings, (bandhan) bondage to (bhram) delusion and (bikaar) vices (kaatt-i) is cut/removed, one adopts the correct (jugat-i) method of (bhagat-i) devotion/obedience and (sat kar-i) makes it firm (mat-i) in the mind.

(Soee) only that person (miley) finds (eyk) the One (nirgun) the formless Creator in whose mind (ras-i) love for the Almighty (bas-i) abides and s/he (bichaar) contemplates on Divine virtues. 7.

ਅਨਿਕ ਜਤਨ ਨਿਗ੍ਰਹ ਕੀਏ ਟਾਰੀ ਨ ਟਰੈ ਭ੍ਰਮ ਫਾਸ ॥  ਪ੍ਰੇਮ ਭਗਤਿ ਨਹੀ ਊਪਜੈ ਤਾ ਤੇ ਰਵਿਦਾਸ ਉਦਾਸ ॥੮॥੧॥

Anik jaṯan nigrėh kī▫e tārī na tarai bẖaram fās.  Parem bẖagaṯ nahī ūpjai ṯā ṯe Raviḏās uḏās. ||8||1||

One may (jatan keeey) try to (nigrah) control the sensory organs but (phaas = noose) bondage to (bhram) delusion is not (ttrai) removed (ttaari) by trying.

Loving devotion to the Almighty does not develop this way and Ravidas (udaas = withdrawn) has given up these methods. 8. 1.

This completes Raga Gaurri the longest Raag in SGGS.