SGGS pp 1165-1167, Bharau Namdev Ji and Ravidas Ji.

 

ਸੁਲਤਾਨੁ ਪੂਛੈ ਸੁਨੁ ਬੇ ਨਾਮਾ ॥ ਦੇਖਉ ਰਾਮ ਤੁਮ੍ਹ੍ਹਾਰੇ ਕਾਮਾ ॥੧॥

Sulṯān pūcẖẖai sun be nāmā.  Ḏekẖ▫a▫u rām ṯumĥāre kāmā. ||1||

 

(Sultaan) the king, having heard that Namdev had revived a Brahmin, (poochhai = asks) says: (Sun-u) listen (bey) o (naama) Namdev, (deykhau) I want to see (kaamaa = doings) the feats of (tumaarey) Your (raam) God – or convert to Islam. 1.

 

ਨਾਮਾ ਸੁਲਤਾਨੇ ਬਾਧਿਲਾ ॥ ਦੇਖਉ ਤੇਰਾ ਹਰਿ ਬੀਠੁਲਾ ॥੧॥ ਰਹਾਉ ॥

Nāmā sulṯāne bāḏẖilā.  Ḏekẖ▫a▫u ṯerā har bīṯẖulā. ||1|| rahā▫o.

 

(Naama) Namdev was (baadhila = bound) detained (sultaaney) by the king and told: I want to (deykhau) see (teyra) your Beetthal (har-i) god – what he can do. 1.

(Rahaau) dwell on this and contemplate.

 

ਬਿਸਮਿਲਿ ਗਊ ਦੇਹੁ ਜੀਵਾਇ ॥ ਨਾਤਰੁ ਗਰਦਨਿ ਮਾਰਉ ਠਾਂਇ ॥੨॥

Bismil ga▫ū ḏeh jīvā▫e.  Nāṯar garḏan māra▫o ṯẖāʼn▫e. ||2||

 

(Deyhu jeevaaey) revive (bismil-i) the dead (gaoo) cow – and you have three hours to show it; (naatur) otherwise I (maarau = kill) shall chop you off (gardan-i) at the neck (tthaa’ney = this place) here itself. 2. 

 

ਬਾਦਿਸਾਹ ਐਸੀ ਕਿਉ ਹੋਇ ॥ ਬਿਸਮਿਲਿ ਕੀਆ ਨ ਜੀਵੈ ਕੋਇ ॥੩॥

Bāḏisāh aisī ki▫o ho▫e.  Bismil kī▫ā na jīvai ko▫e. ||3||

 

Namdev responds: (Kiau) how can (aisi) such a thing (hoey) happen; (na koey = not any) no creature (keeaa) made (bismil-i) dead – by God – (jeevai) can be revived by anyone, o (baadisaah) king. 3.

 

ਮੇਰਾ ਕੀਆ ਕਛੂ ਨ ਹੋਇ ॥ ਕਰਿ ਹੈ ਰਾਮੁ ਹੋਇ ਹੈ ਸੋਇ ॥੪॥

Merā kī▫ā kacẖẖū na ho▫e.  Kar hai rām ho▫e hai so▫e. ||4||

 

(Kachhoo na) nothing can (hoey) happen by (meyra) my (keeaa) doing; what (Raam) God (kar-i hai) does (soey) that (hoey hai) happens. 4.

 

ਬਾਦਿਸਾਹੁ ਚੜ੍ਹ੍ਹਿਓ ਅਹੰਕਾਰਿ ॥ ਗਜ ਹਸਤੀ ਦੀਨੋ ਚਮਕਾਰਿ ॥੫॥

Bāḏisāhu cẖaṛĥi▫o ahaʼnkār.  Gaj hasṯī ḏīno cẖamkār. ||5||

 

(Baadsaah-u) the king (charrhio) became (ahankaar-i) arrogant; and (deeno) gave (chamkaar) instigation/instruction to release (gaj hasti) an elephant to attack Namdev. 5.

 

ਰੁਦਨੁ ਕਰੈ ਨਾਮੇ ਕੀ ਮਾਇ ॥ ਛੋਡਿ ਰਾਮੁ ਕੀ ਨ ਭਜਹਿ ਖੁਦਾਇ ॥੬॥

Ruḏan karai nāme kī mā▫e.  Cẖẖod rām kī na bẖajėh kẖuḏā▫e. ||6||

 

(Maaey) the mother (ki) of Namdev (rudan-u = wailing, karai = does) wails telling Namdev: (Ki) why don’t you (chhodd-i) forsake uttering Raam – the Hindu name for God – and (bhajah-i) invoke Khudaaey – the Muslim name for God, i.e. become a Muslim – to save your life. 6.

 

ਨ ਹਉ ਤੇਰਾ ਪੂੰਗੜਾ ਨ ਤੂ ਮੇਰੀ ਮਾਇ ॥ ਪਿੰਡੁ ਪੜੈ ਤਉ ਹਰਿ ਗੁਨ ਗਾਇ ॥੭॥

Na ha▫o ṯerā pūʼngaṛā na ṯū merī mā▫e.  Pind paṛai ṯa▫o har gun gā▫e. ||7||

 

Namdev replied: Neither (hau) I am (teyra) your (poongrra) son, nor (too) you are (meyri) my (maaey) mother. If my (pindd-u) body (parrai) drops – dead, (tau) even then I shall (gaaey = sing) praise (gun) virtues of (har-i) God, i.e. not give up my faith. 7.

 

ਕਰੈ ਗਜਿੰਦੁ ਸੁੰਡ ਕੀ ਚੋਟ ॥ ਨਾਮਾ ਉਬਰੈ ਹਰਿ ਕੀ ਓਟ ॥੮॥

Karai gajinḏ sund kī cẖot.  Nāmā ubrai har kī ot. ||8||

 

(Gajind) the big elephant (karai = does, chott = hit) strikes with its (sundd) trunk; but (naama) Namdev (ubrai) is saved with (ott) protection (ki) of (har-i) the Almighty. 8.

 

ਕਾਜੀ ਮੁਲਾਂ ਕਰਹਿ ਸਲਾਮੁ ॥ ਇਨਿ ਹਿੰਦੂ ਮੇਰਾ ਮਲਿਆ ਮਾਨੁ ॥੯॥

Kājī mulāʼn karahi salām.  In hinḏū merā mali▫ā mān. ||9||

 

(Kaaji) Qazi and (mulaa-n) Maulana, the Muslim religious official (karah-i = do) give (alaam) salute to me; but (inn-i) this Hindu has (maliaa) destroyed (meyra) my (maan-u) pride, said the king. 9.

 

ਬਾਦਿਸਾਹ ਬੇਨਤੀ ਸੁਨੇਹੁ ॥ ਨਾਮੇ ਸਰ ਭਰਿ ਸੋਨਾ ਲੇਹੁ ॥੧੦॥

Bāḏisāh benṯī sunehu.  Nāme sar bẖar sonā leho. ||10||

 

People said: O (baadisaah) king, (sunhu = listen) this is our (beynti) request; (leyhu) take (sona) gold (sar) equal to (naamey) Namdev’s (bhar) weight – and release him. 10.

 

Page 1166

 

ਮਾਲੁ ਲੇਉ ਤਉ ਦੋਜਕਿ ਪਰਉ ॥ ਦੀਨੁ ਛੋਡਿ ਦੁਨੀਆ ਕਉ ਭਰਉ ॥੧੧॥

Māl le▫o ṯa▫o ḏojak para▫o.  Ḏīn cẖẖod ḏunī▫ā ka▫o bẖara▫o. ||11||

 

The king replies. If I (leyhu) take (maal) money (tau) then I (parau) shall be put (dojak-i) in hell; how can I (chhodd-I = leave) ignore (deen) the hereafter and (bharau) fill my coffers (kau) of (duneeaa) the world? 11.

  

ਪਾਵਹੁ ਬੇੜੀ ਹਾਥਹੁ ਤਾਲ ॥ ਨਾਮਾ ਗਾਵੈ ਗੁਨ ਗੋਪਾਲ ॥੧੨॥

Pāvhu beṛī hāthhu ṯāl.  Nāmā gāvai gun gopāl. ||12||

 

With (beyrri) shackles (paavhu) on the feet and (taal = beat) clapping (haathahu) of the hands; Namdev (gaavai) sings/praises of (gun) virtues of (gopaal = sustainer) God. 12.

 

ਗੰਗ ਜਮੁਨ ਜਉ ਉਲਟੀ ਬਹੈ ॥ ਤਉ ਨਾਮਾ ਹਰਿ ਕਰਤਾ ਰਹੈ ॥੧੩॥

Gang jamun ja▫o ultī bahai.  Ŧa▫o nāmā har karṯā rahai. ||13||

 

Namdev says: (Jau) if the holy river (gang) Ganga or (jamun) Yamuna (bahai) flows (ultti) in reverse direction, i.e. everything in the world may change, but Namdev will not, and shall (rahai) continue to (karta = uttering) praising (har-i) the Creator. 13.

 

ਸਾਤ ਘੜੀ ਜਬ ਬੀਤੀ ਸੁਣੀ ॥ ਅਜਹੁ ਨ ਆਇਓ ਤ੍ਰਿਭਵਣ ਧਣੀ ॥੧੪॥

Sāṯ gẖaṛī jab bīṯī suṇī.  Ajahu na ā▫i▫o ṯaribẖavaṇ ḏẖaṇī. ||14||

 

Namdev had been given a period of One Pahar or three hours which equals seven and a half Gharris – each of twenty four minutes: (Jab) when he (suni) heard the gong indicating that (saat) seven, Gharris – out of seven and a half allowed – had (beeti) passed; Namdev thought to himself that (dhani) the Master (tribhavan = three regions) the world had not (ajahu) so far (aaio) come. 14.

 

ਪਾਖੰਤਣ ਬਾਜ ਬਜਾਇਲਾ ॥ ਗਰੁੜ ਚੜ੍ਹ੍ਹੇ ਗੋਬਿੰਦ ਆਇਲਾ ॥੧੫॥

Pākẖanṯaṇ bāj bajā▫ilā.  Garuṛ cẖaṛĥe gobinḏ ā▫ilā. ||15||

 

Just then Namdev heard (bajaaila = playing, baaj   = musical instrument) the sound of (paakhantan) the wings; (gobind = master of the world) god (aailaa) had arrived (charrhey) riding IT’s carriage the bird Garurr. 15

 

ਅਪਨੇ ਭਗਤ ਪਰਿ ਕੀ ਪ੍ਰਤਿਪਾਲ ॥ ਗਰੁੜ ਚੜ੍ਹ੍ਹੇ ਆਏ ਗੋਪਾਲ ॥੧੬॥

Apne bẖagaṯ par kī parṯipāl.  Garuṛ cẖaṛĥe ā▫e gopāl. ||16||

 

The Almighty (ki = did, pratipal = looking after) came to the aid of (apney = own) IT’s (bhagat) devotee. (Gopaal = sustainer of the world) God (aaey) came (charrey) riding the Garurr. 16.

 

ਕਹਹਿ ਤ ਧਰਣਿ ਇਕੋਡੀ ਕਰਉ ॥ ਕਹਹਿ ਤ ਲੇ ਕਰਿ ਊਪਰਿ ਧਰਉ ॥੧੭॥

Kahėh ṯa ḏẖaraṇ ikodī kara▫o.  Kahėh ṯa le kar ūpar ḏẖara▫o. ||17||

 

Vishnu said to Namdev: If you (kaha-i) say (ta) then I can (karau) make/turn (dharan-i) the earth (ikoddi) upside down; or if you say I will (ley kar-i) pick it up and (dharau) place it (oopar-i) above it, i.e. hang it. 17.

 

ਕਹਹਿ ਤ ਮੁਈ ਗਊ ਦੇਉ ਜੀਆਇ ॥ ਸਭੁ ਕੋਈ ਦੇਖੈ ਪਤੀਆਇ ॥੧੮॥

Kahėh ṯa mu▫ī ga▫ū ḏe▫o jī▫ā▫e.  Sabẖ ko▫ī ḏekẖai paṯī▫ā▫e. ||18||

 

If you say then I can (deyo) make (mui) the dead (gaoo) cow (jeeaaey) alive; so that (sabh-u koi) everyone (deykhai) sees and (pateeaaey) is satisfied, i.e. acknowledges God’s powers – has faith like you. 18.

 

ਨਾਮਾ ਪ੍ਰਣਵੈ ਸੇਲ ਮਸੇਲ ॥ ਗਊ ਦੁਹਾਈ ਬਛਰਾ ਮੇਲਿ ॥੧੯॥

Nāmā paraṇvai sel masel.  Ga▫ū ḏuhā▫ī bacẖẖrā mel. ||19||

 

The cow stood up after being revived; (Naama) Namdev (pranvai) requested people (seyl) to tether the rear logs of the cow and (maseyl) milk it. (Gaoo) the cow (duhaaee) was milked after (bachhrraa) the calf was (meyl-i = cause to meet) put to suckle it. 19.

 

ਦੂਧਹਿ ਦੁਹਿ ਜਬ ਮਟੁਕੀ ਭਰੀ ॥ ਲੇ ਬਾਦਿਸਾਹ ਕੇ ਆਗੇ ਧਰੀ ॥੨੦॥

Ḏūḏẖėh ḏuhi jab matukī bẖarī.  Le bāḏisāh ke āge ḏẖarī. ||20||

 

(Jab) when the cow had been (duh-i) milked, (mattuki) a pitcher (bhari) full (doodah-i) of milk was (ley) brought and (dhari) placed (aagai) before (baadisaah) the king. 20.

 

ਬਾਦਿਸਾਹੁ ਮਹਲ ਮਹਿ ਜਾਇ ॥ ਅਉਘਟ ਕੀ ਘਟ ਲਾਗੀ ਆਇ ॥੨੧॥

Bāḏisāhu mahal mėh jā▫e.  A▫ugẖat kī gẖat lāgī ā▫e. ||21||

 

After that (Baadisaah-u) the king (jaaey) went (mahi) into (mahal) the palace; and (gharri) the time/moment of (aughatt) trouble (aaey) came; illness (laagi) afflicted him – severe pain developed in his abdomen. 21.

  

ਕਾਜੀ ਮੁਲਾਂ ਬਿਨਤੀ ਫੁਰਮਾਇ ॥ ਬਖਸੀ ਹਿੰਦੂ ਮੈ ਤੇਰੀ ਗਾਇ ॥ ੨੨॥

Kājī mulāʼn binṯī furmā▫e.  Bakẖsī hinḏū mai ṯerī gā▫e. ||22||

 

The king (phurmaaey) ordered the Qazi and Mulaa’n to (binti) request Namdev to forgive the king – so that he became well. I (bakhsi) give (gaaey) the cow and tell him now it is (teyri) yours, o Hindu – as a reward. 22.

 

ਨਾਮਾ ਕਹੈ ਸੁਨਹੁ ਬਾਦਿਸਾਹ ॥ ਇਹੁ ਕਿਛੁ ਪਤੀਆ ਮੁਝੈ ਦਿਖਾਇ ॥੨੩॥

Nāmā kahai sunhu bāḏisāh.  Ih kicẖẖ paṯī▫ā mujẖai ḏikẖā▫e. ||23||

 

Namdev (kahai) says (sunhu) listen o king: I do not want any reward: (Dikhaaey) show me (ihu) this (kichh-u) much (pateeaa = satisfaction) sincerity – make a promise. 23.

 

ਇਸ ਪਤੀਆ ਕਾ ਇਹੈ ਪਰਵਾਨੁ ॥ ਸਾਚਿ ਸੀਲਿ ਚਾਲਹੁ ਸੁਲਿਤਾਨ ॥੨੪॥

Is paṯī▫ā kā ihai parvān.  Sācẖ sīl cẖālahu suliṯān. ||24||

 

(Ihai) this is what will (pateeaa) satisfy, and (parvaan-u) be accepted by God and you will be forgiven; (chaalhu) conduct yourself (saach-i) by truth and (seel-i) serenity, o (sultan) king – Mohammad Tughlak. 25

 

ਨਾਮਦੇਉ ਸਭ ਰਹਿਆ ਸਮਾਇ ॥ ਮਿਲਿ ਹਿੰਦੂ ਸਭ ਨਾਮੇ ਪਹਿ ਜਾਹਿ ॥੨੫॥

Nāmḏe▫o sabẖ rahi▫ā samā▫e.  Mil hinḏū sabẖ nāme pėh jāhi. ||25||

 

Namdev’s fame (rahiaa = became, samaaey = present) spread all over; (sabh) all Hindus (mil-i) got together and (jaah-i) went (pah-i) to (naamey) Naamdev. 5.

 

ਜਉ ਅਬ ਕੀ ਬਾਰ ਨ ਜੀਵੈ ਗਾਇ ॥ ਤ ਨਾਮਦੇਵ ਕਾ ਪਤੀਆ ਜਾਇ ॥੨੬॥

Ja▫o ab kī bār na jīvai gā▫e.  Ŧa Nāmḏev kā paṯī▫ā jā▫e. ||26||

 

And said we were worried that (jau) if (ab = now, ki baar = time) this time (gaaey) the cow is not (jeevai) come alive then (pateeaa) faith in Namdev would (jaaey = go) be lost. 26.

 

ਨਾਮੇ ਕੀ ਕੀਰਤਿ ਰਹੀ ਸੰਸਾਰਿ ॥ ਭਗਤ ਜਨਾਂ ਲੇ ਉਧਰਿਆ ਪਾਰਿ ॥੨੭॥

Nāme kī kīraṯ rahī sansār.  Bẖagaṯ janāʼn le uḏẖri▫ā pār. ||27||

 

(Keerat-i) fame of/faith in Namdev (sansaar-i) by the world (rahi) was maintained; he (udhriaa) was emancipated and got (paar-i) to the far shore of the world-ocean, (ley) taking (bhagat janaa-n) devotees with him. 27.

 

ਸਗਲ ਕਲੇਸ ਨਿੰਦਕ ਭਇਆ ਖੇਦੁ ॥ ਨਾਮੇ ਨਾਰਾਇਨ ਨਾਹੀ ਭੇਦੁ ॥੨੮॥੧॥੧੦॥

Sagal kales ninḏak bẖa▫i▫ā kẖeḏ.  Nāme nārā▫in nāhī bẖeḏ. ||28||1||10||

 

(Sagal) all (nindak) slanderers (bhaiaa) were (kaleys = strife) agitated and (kheyd-u) grieved. They realized that there is no (bheyd) difference between Namdev/devotee and (naaraain) God. 28. 1. 10.

 

—————————————————————

 

ਘਰੁ ੨ ॥ ਜਉ ਗੁਰਦੇਉ ਤ ਮਿਲੈ ਮੁਰਾਰਿ ॥ ਜਉ ਗੁਰਦੇਉ ਤ ਉਤਰੈ ਪਾਰਿ ॥ ਜਉ ਗੁਰਦੇਉ ਤ ਬੈਕੁੰਠ ਤਰੈ ॥ ਜਉ ਗੁਰਦੇਉ ਤ ਜੀਵਤ ਮਰੈ ॥੧॥

Gẖar 2.  Ja▫o gurḏe▫o ṯa milai murār.  Ja▫o gurḏe▫o ṯa uṯrai pār. Ja▫o gurḏe▫o ṯa baikunṯẖ ṯarai.  Ja▫o gurḏe▫o ṯa jīvaṯ marai. ||1||

 

Composition of Naamdev Ji in Raga Bhairau, (ghar-u 2) to be sung to the second beat.

 

(Jau) when (gurdeo = enlightener guru) the guru guides, (ta) then one:

 

(Milai) finds (muraar-i) the Almighty.

(Utrai) lands (paar-i) on the far shore, i.e. overcomes temptations and gets across the world-ocean/not reborn.

(Tarai = swims) overcomes temptations and reaches (baikuntth = Vishnu’s abode) God’s abode.

(Marai) dies (jeevat) alive, i.e. gives up ego and inculcates humility. 1.

 

ਸਤਿ ਸਤਿ ਸਤਿ ਸਤਿ ਸਤਿ ਗੁਰਦੇਵ ॥ ਝੂਠੁ ਝੂਠੁ ਝੂਠੁ ਝੂਠੁ ਆਨ ਸਭ ਸੇਵ ॥੧॥ ਰਹਾਉ ॥

Saṯ saṯ saṯ saṯ saṯ gurḏev.  Jẖūṯẖ jẖūṯẖ jẖūṯẖ jẖūṯẖ ān sabẖ sev. ||1|| rahā▫o.

 

Following (satigur) the true guru (sat-i sat-i sat-i) in thought, word and deed is (sat-i = true) the right thing to do. (Seyv = service) following (jhootth-u, jhootth-u, jhootth) others is (jhootth = false) of no use. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਉ ਗੁਰਦੇਉ ਤ ਨਾਮੁ ਦ੍ਰਿੜਾਵੈ ॥ ਜਉ ਗੁਰਦੇਉ ਨ ਦਹ ਦਿਸ ਧਾਵੈ ॥ ਜਉ ਗੁਰਦੇਉ ਪੰਚ ਤੇ ਦੂਰਿ ॥ ਜਉ ਗੁਰਦੇਉ ਨ ਮਰਿਬੋ ਝੂਰਿ ॥੨॥

Ja▫o gurḏe▫o ṯa nām ḏariṛ▫āvai.  Ja▫o gurḏe▫o na ḏah ḏis ḏẖāvai. Ja▫o gurḏe▫o pancẖ ṯe ḏūr.  Ja▫o gurḏe▫o na maribo jẖūr. ||2||

 

(Jau) when (gurdeo = enlightener guru) the guru guides, (ta) then one:

(Drirravai) develops firm commitment to (naam-u) Divine virtues and commands.

Does not (dhaavai) run in (dah) ten (dis) directions, i.e. is not direction-less.

Remains (door-i) away (tey) from (panch) the five vices – lust, anger, greed, worldly attachments and vanity.

Does not (maribo) die (jhoor-i) with anxiety worrying about what lies ahead. 2.

 

ਜਉ ਗੁਰਦੇਉ ਤ ਅੰਮ੍ਰਿਤ ਬਾਨੀ ॥ ਜਉ ਗੁਰਦੇਉ ਤ ਅਕਥ ਕਹਾਨੀ ॥ ਜਉ ਗੁਰਦੇਉ ਤ ਅੰਮ੍ਰਿਤ ਦੇਹ ॥ ਜਉ ਗੁਰਦੇਉ ਨਾਮੁ ਜਪਿ ਲੇਹਿ ॥੩॥

Ja▫o gurḏe▫o ṯa amriṯ bānī.  Ja▫o gurḏe▫o ṯa akath kahānī. Ja▫o gurḏe▫o ṯa amriṯ ḏeh.  Ja▫o gurḏe▫o nām jap lehi. ||3||

 

(Jau) when (gurdeo = enlightener guru) the guru guides, (ta) then one:

utters (amrit) sweet (baani) speech/words – is not arrogant.

Understands (kahaani = story) virtues of the Almighty which are otherwise (akath) beyond description.

(Deyh) the body becomes (amrit) does not perish, i.e. one does not succumb to temptations.

(Jap-i leyh) remembers and practices Naam or virtues and commands of the Almighty. 3.

 

ਜਉ ਗੁਰਦੇਉ ਭਵਨ ਤ੍ਰੈ ਸੂਝੈ ॥ ਜਉ ਗੁਰਦੇਉ ਊਚ ਪਦ ਬੂਝੈ ॥ ਜਉ ਗੁਰਦੇਉ ਤ ਸੀਸੁ ਅਕਾਸਿ ॥ ਜਉ ਗੁਰਦੇਉ ਸਦਾ ਸਾਬਾਸਿ ॥੪॥

Ja▫o gurḏe▫o bẖavan ṯarai sūjẖai.  Ja▫o gurḏe▫o ūcẖ paḏ būjẖai. Ja▫o gurḏe▫o ṯa sīs akās.  Ja▫o gurḏe▫o saḏā sābās. ||4||

 

(Jau) when (gurdeo = enlightener guru) the guru guides, (ta) then one:

 (Soojhai) sees the Almighty present in (trai) the three (bhavan) regions – land, water, space, i.e. everywhere.

(Boojhai) understands (ooch) the high (pad-u) state, i.e. of overcoming temptations in the world-play and being absorbed in God.

(Sees-u = head) thinks (aakaas-i) of the sky, i.e. reflects on Naam and has an exalted spiritual awareness.

Is (sadaa) ever (saabaaas-i) praiseworthy, i.e. approved by God. 4.

 

ਜਉ ਗੁਰਦੇਉ ਸਦਾ ਬੈਰਾਗੀ ॥ ਜਉ ਗੁਰਦੇਉ ਪਰ ਨਿੰਦਾ ਤਿਆਗੀ ॥

Ja▫o gurḏe▫o saḏā bairāgī.  Ja▫o gurḏe▫o par ninḏā ṯi▫āgī.

 

(Jau) when (gurdeo = enlightener guru) the guru guides, (ta) then one:

Is (sadaa) ever (biraagi) unattached to the world-play and yearns for God.

(Ninda) slandering of (par) others (tiaagi) is given up.

 

Page 1167

 

ਜਉ ਗੁਰਦੇਉ ਬੁਰਾ ਭਲਾ ਏਕ ॥ ਜਉ ਗੁਰਦੇਉ ਲਿਲਾਟਹਿ ਲੇਖ ॥੫॥

Ja▫o gurḏe▫o burā bẖalā ek.  Ja▫o gurḏe▫o lilātėh lekẖ. ||5||

 

(Jau) when (gurdeo = enlightener guru) the guru guides, (ta) then one:

Considers (bura) bad and (bhalaa) good (eyk = one) alike, i.e. does not call anyone bad.

(Leykh) writing (lilaattah-i = on forehead) in destiny manifests, i.e. one receives Divine grace by following the guru. 5.

 

ਜਉ ਗੁਰਦੇਉ ਕੰਧੁ ਨਹੀ ਹਿਰੈ ॥ ਜਉ ਗੁਰਦੇਉ ਦੇਹੁਰਾ ਫਿਰੈ ॥ ਜਉ ਗੁਰਦੇਉ ਤ ਛਾਪਰਿ ਛਾਈ ॥ ਜਉ ਗੁਰਦੇਉ ਸਿਹਜ ਨਿਕਸਾਈ ॥੬॥

Ja▫o gurḏe▫o kanḏẖ nahī hirai.  Ja▫o gurḏe▫o ḏehurā firai. Ja▫o gurḏe▫o ṯa cẖẖāpar cẖẖā▫ī.  Ja▫o gurḏe▫o sihaj niksā▫ī. ||6||

 

(Jau) when (gurdeo = enlightener guru) the guru guides, (ta) then one:

 (Kandh-u) the body is not (hirai) taken away, one does not transgress from practice of Naam.

(Deyhura) the temple (phirai) turns, i.e. God patronises the devotee against evil as happened to Bhagat Namdev.

(Chhaapar-i = hut) the house is (chhaai) built as happened for Naamdev.

(Sihj) the bed (niksaai) is brought out – the King Mohamad Tughlaq had given a bed to Namdev who threw it into the river; the king took this as insult and wanted it back; it came out dry from the river, so says the story. 6.

 

ਜਉ ਗੁਰਦੇਉ ਤ ਅਠਸਠਿ ਨਾਇਆ ॥ ਜਉ ਗੁਰਦੇਉ ਤਨਿ ਚਕ੍ਰ ਲਗਾਇਆ ॥ ਜਉ ਗੁਰਦੇਉ ਤ ਦੁਆਦਸ ਸੇਵਾ ॥ ਜਉ ਗੁਰਦੇਉ ਸਭੈ ਬਿਖੁ ਮੇਵਾ ॥੭॥

Ja▫o gurḏe▫o ṯa aṯẖsaṯẖ nā▫i▫ā.  Ja▫o gurḏe▫o ṯan cẖakar lagā▫i▫ā. Ja▫o gurḏe▫o ṯa ḏu▫āḏas sevā.  Ja▫o gurḏe▫o sabẖai bikẖ mevā. ||7||

 

(Jau) when (gurdeo = enlightener guru) the guru guides, (ta) then one:

 (Naaiaa/nhaaiaa) has taken ten bath (atthsatth = sixty eight) at all pilgrim centers, i.e. one is purified by following the guru’s teachings.

(Chakr) markings on body are (lagaaiaa) done – some pilgrims get this done on pilgrimages.

Deems to have done (seyva) service of/worshipped (duaadas = twelve) of all Shivlings as done by the Saivites.

One finds (meyva) sweet fruit instead of (bikhai) poison sought to be fed – this is the result of devotion. 7.

 

ਜਉ ਗੁਰਦੇਉ ਤ ਸੰਸਾ ਟੂਟੈ ॥ ਜਉ ਗੁਰਦੇਉ ਤ ਜਮ ਤੇ ਛੂਟੈ ॥ ਜਉ ਗੁਰਦੇਉ ਤ ਭਉਜਲ ਤਰੈ ॥ ਜਉ ਗੁਰਦੇਉ ਤ ਜਨਮਿ ਨ ਮਰੈ ॥੮॥

Ja▫o gurḏe▫o ṯa sansā tūtai.  Ja▫o gurḏe▫o ṯa jam ṯe cẖẖūtai. Ja▫o gurḏe▫o ṯa bẖa▫ojal ṯarai.  Ja▫o gurḏe▫o ṯa janam na marai. ||8||

 

(Jau) when (gurdeo = enlightener guru) the guru guides, (ta) then one:

(Sansa) delusion about omnipresence of God (ttoottai = breaks) ends.

(Chhoottai) remains free from (jam) Divine justice.

(Tarai = swims) gets across (bhaujal) the world-ocean – of vices.

Does not keep (janam-i) taking births to (marai) die, i.e. is emancipated from reincarnation. 8.

 

ਜਉ ਗੁਰਦੇਉ ਅਠਦਸ ਬਿਉਹਾਰ ॥ ਜਉ ਗੁਰਦੇਉ ਅਠਾਰਹ ਭਾਰ ॥ ਬਿਨੁ ਗੁਰਦੇਉ ਅਵਰ ਨਹੀ ਜਾਈ ॥ ਨਾਮਦੇਉ ਗੁਰ ਕੀ ਸਰਣਾਈ ॥੯॥੧॥੨॥੧੧॥

Ja▫o gurḏe▫o aṯẖ▫ḏas bi▫uhār.  Ja▫o gurḏe▫o aṯẖārah bẖār. Bin gurḏe▫o avar nahī jā▫ī.  Nāmḏe▫o gur kī sarṇā▫ī. ||9||1||2||11||

 

(Jau) when (gurdeo = enlightener guru) the guru guides, (ta) then one:

 (Biauhaar) conducts the self as taught by (atthaara) the eighteen Puranas, i.e. acts by the teachings of the scriptures.

Sees God in (atthaarah = eighteen, bhaar = loads) in all vegetation. (Note: It is believed that if a leaf from every plant is taken, the collection would weigh eighteen loads).
Does not look to (avar) other (jaaee) places, i.e. has full faith in God.

Namdev has therefore placed himself (sarnaaee) in care and obedience of (gur) the guru. 9. 1. 2. 11.

 

—————————————————————–

 

ਭੈਰਉ ਬਾਣੀ ਰਵਿਦਾਸ ਜੀਉ ਕੀ ਘਰੁ ੨     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

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

 

(Baani) composition of (jeeo) revered (naamdeo) Namdev in Raga Bhairau, (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.

 

ਬਿਨੁ ਦੇਖੇ ਉਪਜੈ ਨਹੀ ਆਸਾ ॥ ਜੋ ਦੀਸੈ ਸੋ ਹੋਇ ਬਿਨਾਸਾ ॥ ਬਰਨ ਸਹਿਤ ਜੋ ਜਾਪੈ ਨਾਮੁ ॥ ਸੋ ਜੋਗੀ ਕੇਵਲ ਨਿਹਕਾਮੁ ॥੧॥

Bin ḏekẖe upjai nahī āsā.  Jo ḏīsai so ho▫e bināsā. Baran sahiṯ jo jāpai nām.  So jogī keval nihkām. ||1||

 

Question: (Aasa) the desire to meet someone does not (upjai) develop (bin-u) without (deykhey) having seen him/her earlier. But all that (jo) which (deesai) is visible (so) that (hoey) is (binaasa = destroyed) perishable – so how does one develop longing for the Formless Almighty?

Answer: Only that person finds God (jo) who (baran = colour, sahit = with) is imbued – with virtues and commands of the Almighty -, i.e. sincerely (jaapai) remembers and practices (Naam-u) Divine virtues and commands; (keyval) only (so) such (yogi = seeker of union) a seeker is (nihkaam) desire-free, i.e. s/he does not invoke God to get any material benefit but to be with IT.  1.

 

ਪਰਚੈ ਰਾਮੁ ਰਵੈ ਜਉ ਕੋਈ ॥ ਪਾਰਸੁ ਪਰਸੈ ਦੁਬਿਧਾ ਨ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥

Parcẖai rām ravai ja▫o ko▫ī.  Pāras parsai ḏubiḏẖā na ho▫ī. ||1|| rahā▫o.

 

(Jau) when (koee) someone (parchai = is acquainted) understands and then (ravai  = utters) praises (raam-u) the all-pervasive Almighty; s/he (parsai) touches (paaras-u) the stone that is believed to turn a base metal to gold, i.e. transforms him/herself and does not (hoee) practice (dubidhaa) duality – has no other ideas in mind. 1.

(Rahaau) dwell on this and contemplate.

 

ਸੋ ਮੁਨਿ ਮਨ ਕੀ ਦੁਬਿਧਾ ਖਾਇ ॥ ਬਿਨੁ ਦੁਆਰੇ ਤ੍ਰੈ ਲੋਕ ਸਮਾਇ ॥ ਮਨ ਕਾ ਸੁਭਾਉ ਸਭੁ ਕੋਈ ਕਰੈ ॥ ਕਰਤਾ ਹੋਇ ਸੁ ਅਨਭੈ ਰਹੈ ॥੨॥

So mun man kī ḏubiḏẖā kẖā▫e.  Bin ḏu▫āre ṯarai lok samā▫e. Man kā subẖā▫o sabẖ ko▫ī karai.  Karṯā ho▫e so anbẖai rahai. ||2||

 

(So) that (mun-i) sage who (khaaey = eats) dissolves (dubidha) duality (ki) of (man) the mind, (samaaey) enters (trai lok = three regions) the abode of God (bin-u) without having to go through (duaarey) a gate, i.e. has already found the Almighty within.

(Sabh-u koee) everyone (karai) acts by his/her (subhaau) nature; but (su = that) one who (hoey = is, karta = doer) acts by commands of the Almighty (rahai) remains (anbhai/anbhav) instinctively absorbed in God. 2.

 

Note: Here is an allegory.

 

ਫਲ ਕਾਰਨ ਫੂਲੀ ਬਨਰਾਇ ॥ ਫਲੁ ਲਾਗਾ ਤਬ ਫੂਲੁ ਬਿਲਾਇ ॥ ਗਿਆਨੈ ਕਾਰਨ ਕਰਮ ਅਭਿਆਸੁ ॥ ਗਿਆਨੁ ਭਇਆ ਤਹ ਕਰਮਹ ਨਾਸੁ ॥੩॥

Fal kāran fūlī banrā▫e.  Fal lāgā ṯab fūl bilā▫e. Gi▫ānai kāran karam abẖi▫ās.  Gi▫ān bẖa▫i▫ā ṯah karmah nās. ||3||

 

(Banraaey = vegetation) the fruit tree (phooli = flowers) forms the flower (kaaran) for (phal) the fruit to form; but when (phal) fruit (laaga) forms (tab) then (phool-u) the flower (bilaaey) perishes.

Similarly one (abhiaas) practices (karam = deeds) rituals (kaaran) for (giaanai = awareness) knowing God; but once (giaan-u) awareness (bhaiaa = happens) is obtained – the Creator experienced within – (karamah) rituals are (naas-u) destroyed – do not need to be practiced. 3.

 

Another example.

 

ਘ੍ਰਿਤ ਕਾਰਨ ਦਧਿ ਮਥੈ ਸਇਆਨ ॥ ਜੀਵਤ ਮੁਕਤ ਸਦਾ ਨਿਰਬਾਨ ॥ ਕਹਿ ਰਵਿਦਾਸ ਪਰਮ ਬੈਰਾਗ ॥ ਰਿਦੈ ਰਾਮੁ ਕੀ ਨ ਜਪਸਿ ਅਭਾਗ ॥੪॥੧॥

Gẖariṯ kāran ḏaḏẖ mathai sa▫i▫ān.  Jīvaṯ mukaṯ saḏā nirbān. Kahi Raviḏās param bairāg.  Riḏai rām kī na japas abẖāg. ||4||1||

 

(Saiaan) a wise person (mathai) churns (dadh-i) curd/yogurt (kaaran) for obtaining (ghrit) butter; similarly people try to find God – by dispelling other ideas, but one who is (sadaa) ever (nirbaan) free of temptations remains (mukat-i) free of other ideas (jeevat) while alive, i.e. finds God within

(Kah-i) says Ravidas: (bairaag) life unattached to the world-play and of longing for God is (param) supreme: (Raam-u) the Almighty is (radai) in the mind; (ki na) why don’t you (japas-i) contemplate on it, o (abhaag) unfortunate human being. 4. 1.

  

——————————————————————-

 

ਨਾਮਦੇਵ ॥ ਆਉ ਕਲੰਦਰ ਕੇਸਵਾ ॥ ਕਰਿ ਅਬਦਾਲੀ ਭੇਸਵਾ ॥ ਰਹਾਉ ॥

Nāmḏev.  Ā▫o kalanḏar kesvā.  Kar abḏālī bẖesvā. Rahā▫o.

 

Namdev: Please (aau) come o Almighty (kalandar) sage (keysva) with long hair; (kar-i) wearing (bheysava) the garb (abdaali) of a saint, i.e. God is found with help of the guru.

(Rahaau) dwell on this and contemplate.

 

ਜਿਨਿ ਆਕਾਸ ਕੁਲਹ ਸਿਰਿ ਕੀਨੀ ਕਉਸੈ ਸਪਤ ਪਯਾਲਾ ॥ ਚਮਰ ਪੋਸ ਕਾ ਮੰਦਰੁ ਤੇਰਾ ਇਹ ਬਿਧਿ ਬਨੇ ਗੁਪਾਲਾ ॥੧॥

Jin ākās kulah sir kīnī ka▫usai sapaṯ pa▫yālā. Cẖamar pos kā manḏar ṯerā ih biḏẖ bane gupālā. ||1||

 

(Jin-i) who/God (keeni) has made (akaas) the sky as (kulah) hat (sir-i) on the head and (sapat = seven, payaala/paataal) lower regions (kausey) the shoes, i.e. God’s encompasses the whole world.

(Teyra) Your (mandar-u = mansion) abode is (chamar = skin, pos = wearer) the creature’s body; (ih = this, bidh-i = method) this is how You (baney) look great – and found within – , o (gupaala) Sustainor. 1.

 

Note: In the Puranas, and already in the Atharvaveda, there are fourteen worlds, seven higher ones (Vyahrtis) and seven lower ones (Pātālas), viz. bhu, bhuvas, svar, mahas, janas, tapas, and satya above and atala, vitala, sutala, rasaataala, talatala,mahaatala, patala and naraka below.

 

ਛਪਨ ਕੋਟਿ ਕਾ ਪੇਹਨੁ ਤੇਰਾ ਸੋਲਹ ਸਹਸ ਇਜਾਰਾ ॥ ਭਾਰ ਅਠਾਰਹ ਮੁਦਗਰੁ ਤੇਰਾ ਸਹਨਕ ਸਭ ਸੰਸਾਰਾ ॥੨॥

Cẖẖapan kot kā pehan ṯerā solah sahas ijārā. Bẖār aṯẖārah muḏgar ṯerā sahnak sabẖ sansārā. ||2||

 

(Teyra) Your (peyhan-u) apparel is (ka) of (chhapan) fifty six (kott-i) crore types and You have (solah) sixteen (sahas) thousand (ijaara = hired) servants.

(Bhaar atthaarah) all vegetation is Your (mudgar-u) mace and (sabh) all (sansaara) world is Your (sahnak) food-dish. 2.

 

ਦੇਹੀ ਮਹਜਿਦਿ ਮਨੁ ਮਉਲਾਨਾ ਸਹਜ ਨਿਵਾਜ ਗੁਜਾਰੈ ॥ ਬੀਬੀ ਕਉਲਾ ਸਉ ਕਾਇਨੁ ਤੇਰਾ ਨਿਰੰਕਾਰ ਆਕਾਰੈ ॥੩॥

Ḏehī mėhjiḏ man ma▫ulānā sahj nivāj gujārai. Bībī ka▫ulā sa▫o kā▫in ṯerā nirankār ākārai. ||3||

 

(Deyhi) the creature’s body is (mahjid-i/masjid) the mosque – the place of worship – and (man-u) the mind (maulaana) the priest who is (sahaj) steadfast in (gujaarai) offering (nivaaj/namaaz) prayers;

(Teyra) Your (kaain-u/nikaah) wedding is (sau) with (beebi = female) world-play, in (aakaarai) physical form, O (nirankaarai) Formless One, i.e. You control the whole universe but unseen. 3.

            

ਭਗਤਿ ਕਰਤ ਮੇਰੇ ਤਾਲ ਛਿਨਾਏ ਕਿਹ ਪਹਿ ਕਰਉ ਪੁਕਾਰਾ ॥ ਨਾਮੇ ਕਾ ਸੁਆਮੀ ਅੰਤਰਜਾਮੀ ਫਿਰੇ ਸਗਲ ਬੇਦੇਸਵਾ ॥੪॥੧॥

Bẖagaṯ karaṯ mere ṯāl cẖẖinā▫e kih pėh kara▫o pukārā. Nāme kā su▫āmī anṯarjāmī fire sagal beḏesvā. ||4||1||

 

You are present everywhere and my (taal = musical instrument) cymbals were (chhinaaey) snatched; (pah-i) to (kih) whom do I (karau) make (pukaara = all out for help) complaint? – there is none above You.

(Suuami) Master (Naamey key) of Namdev, i.e. all creation, (antarjaami) knows all minds as IT dwells within but (beydeysva) does not belong to a country and (phirey) is present (sagal) everywhere  – God takes decisions without being approached as in this case the temple idols were turned away from the others to face Namdev. 4. 1.