SGGS p 718, Ttoddi Naamdev Ji Shabads 1-3.

 

ਟੋਡੀ ਬਾਣੀ ਭਗਤਾਂ ਕੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Todī baṇī bẖagṯāʼn kī  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani) composition of (bhagtaa’n = devotees) the saints.  Invoking the One all-pervasive Creator who is known with the true guru’s grace/guidance.

 

Note: We hear people saying s/he has seen God. But God is not a physical entity present at one place at a time. In this Shabad Bhagat Namdev Ji advises people not to engage in such talk but try and experience God’s presence within and without.

 

ਕੋਈ ਬੋਲੈ ਨਿਰਵਾ ਕੋਈ ਬੋਲੈ ਦੂਰਿ ॥ ਜਲ ਕੀ ਮਾਛੁਲੀ ਚਰੈ ਖਜੂਰਿ ॥੧॥

Ko▫ī bolai nirvā ko▫ī bolai ḏūr.  Jal kī mācẖẖulī cẖarai kẖajūr. ||1||

 

(Koee) someone (bolai) says the Almighty is (neyrai) near and someone else says IT is (door-i) far.

It is like saying s/he has seen the Almighty and is like saying s/he has seen (maachhuli) the fish of (jal) water (charai) climbing (khajoor-i) on a palm tree, i.e. it is impossible to say where the Almighty is. 1.

 

ਕਾਂਇ ਰੇ ਬਕਬਾਦੁ ਲਾਇਓ ॥ ਜਿਨਿ ਹਰਿ ਪਾਇਓ ਤਿਨਹਿ ਛਪਾਇਓ ॥੧॥ ਰਹਾਉ ॥

Kāʼn▫e re bakbāḏ lā▫i▫o.  Jin har pā▫i▫o ṯinėh cẖẖapā▫i▫o. ||1|| rahā▫o.

 

 (Rey) o human being, (kaaey’n) why do you (laaio) indulge in (bakbaad) frivolous talk; anyone (jin-i) who (paaio) has found (har-i) the Almighty, (tinah-i) that person (chapaaio = hidden) keeps that to him/her-self.

(Rahaau) dwell on this and contemplate.

 

ਪੰਡਿਤੁ ਹੋਇ ਕੈ ਬੇਦੁ ਬਖਾਨੈ ॥ ਮੂਰਖੁ ਨਾਮਦੇਉ ਰਾਮਹਿ ਜਾਨੈ ॥੨॥੧॥

Pandiṯ ho▫e kai beḏ bakẖānai.  Mūrakẖ nāmḏe▫o rāmėh jānai. ||2||1||

 

One who (hoey kai) becomes (pandit) learned (bakhaanai) quotes (beyd-u) the Veda, i.e. displays scriptural knowledge.

But I Naamdeo am (moorakh = foolish) a simple man and only (jaanai) know that the Almighty is (raamah) all-pervasive, i.e. is present everywhere, i.e. near and far. 1.

 

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ਕਉਨ ਕੋ ਕਲੰਕੁ ਰਹਿਓ ਰਾਮ ਨਾਮੁ ਲੇਤ ਹੀ ॥ ਪਤਿਤ ਪਵਿਤ ਭਏ ਰਾਮੁ ਕਹਤ ਹੀ ॥੧॥ ਰਹਾਉ ॥

Ka▫un ko kalank rahi▫o rām nām leṯ hī.  Paṯiṯ paviṯ bẖa▫e rām kahaṯ hī. ||1|| rahā▫o.

 

(Kaun ko = which?) no (kalank-u = blemish) vices (rahio) can remain in after (l-et = uttering) having in mind and practicing (naam-u) virtues and commands of (raam) the all-pervasive Master.

(Patit) those fallen to vices (bha-e = become, pavit = pure) are purified (hi) as soon as one (kahat = uttering) practices virtues of Raam. 1.

(Rahaau) dwell on this and contemplate.

ਰਾਮ ਸੰਗਿ ਨਾਮਦੇਵ ਜਨ ਕਉ ਪ੍ਰਤਗਿਆ ਆਈ ॥ ਏਕਾਦਸੀ ਬ੍ਰਤੁ ਰਹੈ ਕਾਹੇ ਕਉ ਤੀਰਥ ਜਾੲ​‍ਂ​‍ੀ ॥੧॥

Rām sang Nāmḏev jan ka▫o parṯagi▫ā ā▫ī.  Ėkāḏasī baraṯ rahai kāhe ka▫o ṯirath jā▫īʼn. ||1||

 

(Sang-i= with) being in company, i.e. remembrance of (raam) the all-pervasive Master, this (prtagiaa aaee) pledge came (kau) to the mind of (jan) humble Namdev.

(Rahai) let people observe (brat-u) fast on (ekaadsi) the eleventh day of the lunar cycle be, but I do not need to that; and (kaahey) what (kau) for should I, i.e. there is no need to, (jaaee’n) go on (teerath) pilgrimages. 1.

 

ਭਨਤਿ ਨਾਮਦੇਉ ਸੁਕ੍ਰਿਤ ਸੁਮਤਿ ਭਏ ॥ ਗੁਰਮਤਿ ਰਾਮੁ ਕਹਿ ਕੋ ਕੋ ਨ ਬੈਕੁੰਠਿ ਗਏ ॥੨॥੨॥

Bẖanaṯ nāmḏe▫o sukariṯ sumaṯ bẖa▫e.  Gurmaṯ rām kahi ko ko na baikunṯẖ ga▫e. ||2||2||

 

(Bhanat-i) says Naamdeo: (Sumat-i) with good sense now I (bha-e) have become doer of (sukrit) of good deeds, i.e. live by Divine virtues and commands.

(Ko ko) who out of those who (kah-i) uttered Raam have not, i.e. all of them have, (ga-e) gone (baikuntth-i) to heaven, i.e. united with the Creator. 2. 2.

 

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ਤੀਨਿ ਛੰਦੇ ਖੇਲੁ ਆਛੈ ॥੧॥ ਰਹਾਉ ॥

Ŧīn cẖẖanḏe kẖel ācẖẖai. ||1|| rahā▫o.

 

In each (chhandey) stanza in this composition there (aachhai) is (kheyl-u) play of, i.e. shows connection with, (teen-i) three things – similarly the devotees are identified by their devotion to the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਕੁੰਭਾਰ ਕੇ ਘਰ ਹਾਂਡੀ ਆਛੈ ਰਾਜਾ ਕੇ ਘਰ ਸਾਂਡੀ ਗੋ ॥ ਬਾਮਨ ਕੇ ਘਰ ਰਾਂਡੀ ਆਛੈ ਰਾਂਡੀ ਸਾਂਡੀ ਹਾਂਡੀ ਗੋ ॥੧॥

Kumbẖār ke gẖar hāʼndī ācẖẖai rājā ke gẖar sāʼndī go.  Bāman ke gẖar rāʼndī ācẖẖai rāʼndī sāʼndī hāʼndī go. ||1||

 

There (aachhai) are (haanddi) pots (ghar) in the house of (kumbhaar) the potter and royal signs like (saanddi = she-elephant) elephants (go) are in (ghar = house) possession of (raaja) the king.

There are (raanddi) astrological documents in the house of (baaman) Brahmin; astrological papers, elephants and pots are their identities. 1.

 

ਬਾਣੀਏ ਕੇ ਘਰ ਹੀਂਗੁ ਆਛੈ ਭੈਸਰ ਮਾਥੈ ਸੀਂਗੁ ਗੋ ॥ ਦੇਵਲ ਮਧੇ ਲੀਗੁ ਆਛੈ ਲੀਗੁ ਸੀਗੁ ਹੀਗੁ ਗੋ ॥੨॥

Bāṇī▫e ke gẖar hīʼng ācẖẖai bẖaisar māthai sīʼng go.  Ḏeval maḏẖe līg ācẖẖai līg sīg hīg go. ||2||

 

(Baanee-ey) a grocer’s (ghar = house) shop has (heeng = item of household need) provisions; there (go) are (see-ng) horns (maathai) on the head of (bhaisar) the buffalo.

There (go) is (leeg-u/ling) Shiva’s Lingam (madhey) in (deyval) a temple; Shiv Lingam, horns and provisions are associated with these three. 2.

 

ਤੇਲੀ ਕੈ ਘਰ ਤੇਲੁ ਆਛੈ ਜੰਗਲ ਮਧੇ ਬੇਲ ਗੋ ॥ ਮਾਲੀ ਕੇ ਘਰ ਕੇਲ ਆਛੈ ਕੇਲ ਬੇਲ ਤੇਲ ਗੋ ॥੩॥
Ŧelī kai gẖar ṯel ācẖẖai jangal maḏẖe bel go.  Mālī ke gẖar kel ācẖẖai kel bel ṯel go. ||3||

 

There (aachhai) is (teyl-u) oil in (ghar) the house (kai) of (teyli) the oilman; there (go) is (beyl = creepers) vegetation (madhey) in the jungle.

There (aachhai) are (keyl = bananas) fruits (ghar = house) the garden maintained by (maali) the gardener; these three are identified by fruits, vegetation and oil. 3. 

 

ਸੰਤਾਂ ਮਧੇ ਗੋਬਿੰਦੁ ਆਛੈ ਗੋਕਲ ਮਧੇ ਸਿਆਮ ਗੋ ॥ ਨਾਮੇ ਮਧੇ ਰਾਮੁ ਆਛੈ ਰਾਮ ਸਿਆਮ ਗੋਬਿੰਦ ਗੋ ॥੪॥੩॥
Sanṯāʼn maḏẖe gobinḏ ācẖẖai gokal maḏẖe si▫ām go.  Nāme maḏẖe rām ācẖẖai rām si▫ām gobinḏ go. ||4||3||

 

There (aachhai) is (gobind-u) the Master of the universe (madhey = inside) in the minds of (santaa’n) the saints, and (siaam) Krishna (go) is considered present (madhey) in (gokal) the place of the cows.

There (aachai) is (raam-u) the all-pervasive Master (madhey) in the mind (naamey) of Namdev; these three are identified with Raam, Siaam and Gobind. 4. 3.