SGGS pp 1292-1293, Malaar Namdev Ji, Ravidas Ji.

 

ਰਾਗੁ ਮਲਾਰ ਬਾਣੀ ਭਗਤ ਨਾਮਦੇਵ ਜੀਉ ਕੀ ॥   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg malār baṇī bẖagaṯ Nāmḏev jī▫o kī   Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani = words) composition of (jeeo) the revered (bhagat) devotee Namdev in Malaar (raag) Raga.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਸੇਵੀਲੇ ਗੋਪਾਲ ਰਾਇ ਅਕੁਲ ਨਿਰੰਜਨ ॥ ਭਗਤਿ ਦਾਨੁ ਦੀਜੈ ਜਾਚਹਿ ਸੰਤ ਜਨ ॥੧॥ ਰਹਾਉ ॥

Sevīle gopāl rā▫e akul niranjan.   Bẖagaṯ ḏān ḏījai jācẖėh sanṯ jan. ||1|| rahā▫o.

 

(Seyveeley = serve) invoke (raaey = king) the Sovereign (gopaal) Sustainor of the world, who (akul = without lineage) is self-created and (niranjan) unstained/pristine.

Whom (sant = saints, jan = servants) the devotees (jaachah-i) beg to (deejai) give (daan-u) alms/awareness of Naam/Divine virtues and commands.

 

ਜਾਂ ਚੈ ਘਰਿ ਦਿਗ ਦਿਸੈ ਸਰਾਇਚਾ ਬੈਕੁੰਠ ਭਵਨ ਚਿਤ੍ਰਸਾਲਾ ਸਪਤ ਲੋਕ ਸਾਮਾਨਿ ਪੂਰੀਅਲੇ ॥ ਜਾਂ ਚੈ ਘਰਿ ਲਛਿਮੀ ਕੁਆਰੀ ਚੰਦੁ ਸੂਰਜੁ ਦੀਵੜੇ ਕਉਤਕੁ ਕਾਲੁ ਬਪੁੜਾ ਕੋਟਵਾਲੁ ਸੁ ਕਰਾ ਸਿਰੀ ॥ ਸੁ ਐਸਾ ਰਾਜਾ ਸ੍ਰੀ ਨਰਹਰੀ ॥੧॥

Jāʼn cẖai gẖar lacẖẖimī ku▫ārī cẖanḏ sūraj ḏīvṛe ka▫uṯak kāl bapuṛā kotvāl so karā sirī.   So aisā rājā sarī narharī. ||1||

 

And in (ja = who, chai = of) whose (ghar-i) house (dig) great (saraaicha) tents (disai) are seen; it is (baikuntth bhavan) abode of the Almighty with (chitrsaala) paintings; God (pooreealey) pervades (sapat = seven, lok = continents) the whole world (saamaan-i) equally.

In whose house (kuaaree) unmarried/maiden (lachhimee = goddess of wealth) world-play, i.e. God is in the world but untouched by it; (chand-u) the moon and (sooraj-u) sun are (deevrrey) the lamps for (kautak) the play; and (bapurra = poor) the obedient (kaal-u) agent of Divine justice is (kottvaal-u) the police head (su) that is (karaa) appointed to watch (siree = over the head) over everyone.

(Aisa) such is (su) that (raajaa = king) Sovereign (narharee = man-lion – metaphor for) Almighty. 1.

 

ਜਾਂ ਚੈ ਘਰਿ ਕੁਲਾਲੁ ਬ੍ਰਹਮਾ ਚਤੁਰ ਮੁਖੁ ਡਾਂਵੜਾ ਜਿਨਿ ਬਿਸ੍ਵ ਸੰਸਾਰੁ ਰਾਚੀਲੇ ॥ ਜਾਂ ਕੈ ਘਰਿ ਈਸਰੁ ਬਾਵਲਾ ਜਗਤ ਗੁਰੂ ਤਤ ਸਾਰਖਾ ਗਿਆਨੁ ਭਾਖੀਲੇ ॥

Jāʼn cẖai gẖar kulāl barahmā cẖaṯur mukẖ dāʼnvṛā jin bisav sansār rācẖīle. Jāʼn kai gẖar īsar bāvlā jagaṯ gurū ṯaṯ sārkẖā gi▫ān bẖākẖīle.

 

In whose house (chatur) the four (mukh-u) faced Brahma is (kulaal-u) the potter who (ddaanvrra) carves/produces everything and (jin-i) who (raacheeley) has created (bisv sansaar-u) the universe.

In whose house (baavla) the mad Eesar-u/Shankar also called Shiva, who is considered guru of (jagat) the world who (bhaakheeley = speaks) imparts (tat-u saarkha) real/true (giaan-u) awareness, i.e. everyone is subject to death and accountable foe own deeds.

 

ਪਾਪੁ ਪੁੰਨੁ ਜਾਂ ਚੈ ਡਾਂਗੀਆ ਦੁਆਰੈ ਚਿਤ੍ਰ ਗੁਪਤੁ ਲੇਖੀਆ ॥ ਧਰਮ ਰਾਇ ਪਰੁਲੀ ਪ੍ਰਤਿਹਾਰੁ ॥ ਸੁ ਐਸਾ ਰਾਜਾ ਸ੍ਰੀ ਗੋਪਾਲੁ ॥੨॥

Pāp punn jāʼn cẖai dāʼngī▫ā ḏu▫ārai cẖiṯar gupaṯ lekẖī▫ā.   Ḏẖaram rā▫e parulī parṯihār. So aisā rājā sarī gopāl. ||2||

 

 (Jaa-n chai) at whose gate One’s (paap-u) good deeds and (paap) evil deeds (leykheeaa) as written by (chitr gupt-u) the metaphoric recorder acts as (ddaangeeaa = stick carriers, duaarai = at the gate) guards, i.e. good or bad deeds respectively allow or stop the souls from getting to God.

Dharam Raaey/Raj is (pratihaar-u) aide – judge of Divine court – to decide (parulee = destruction) punishments.

(Aisa) such is (su) that (sri) revered (raajaa) Sovereign Almighty (gopaal-u) Sustainor of the world. 2.

 

ਜਾਂ ਚੈ ਘਰਿ ਗਣ ਗੰਧਰਬ ਰਿਖੀ ਬਪੁੜੇ ਢਾਢੀਆ ਗਾਵੰਤ ਆਛੈ ॥ ਸਰਬ ਸਾਸਤ੍ਰ ਬਹੁ ਰੂਪੀਆ ਅਨਗਰੂਆ ਆਖਾੜਾ ਮੰਡਲੀਕ ਬੋਲ ਬੋਲਹਿ ਕਾਛੇ ॥

Jāʼn cẖai gẖar gaṇ ganḏẖarab rikẖī bapuṛe dẖādẖī▫ā gavanṯ ācẖẖai.  Sarab sāsṯar baho rūpī▫ā angarū▫ā ākẖāṛā mandlīk bol bolėh kācẖẖe.

 

In whose house there are (bapurrey = poor) humble (rikhee) sages are (gan) servants (gandharb ddhaaddheeaa) bards (gaavant aachhai) sing glories of God.

(Sarab) all (saastr) Shastra are (bahu = many, roopeeaa = of forms) describe God in many ways as is an actor on (an-grooaa = not big, small, akhaarra = arena) the stage with (manddleek) groups (bolah-i) speak/praise (kaachhey) measured/appropriate (bol) words. 

 

ਚਉਰ ਢੂਲ ਜਾਂ ਚੈ ਹੈ ਪਵਣੁ ॥ ਚੇਰੀ ਸਕਤਿ ਜੀਤਿ ਲੇ ਭਵਣੁ ॥ ਅੰਡ ਟੂਕ ਜਾ ਚੈ ਭਸਮਤੀ ॥ ਸੁ ਐਸਾ ਰਾਜਾ ਤ੍ਰਿਭਵਣ ਪਤੀ ॥੩॥

Cẖa▫ur dẖūl jāʼn cẖai hai pavaṇ.   Cẖerī sakaṯ jīṯ le bẖavaṇ. And tūk jā cẖai bẖasmaṯī.   So aisā rājā ṯaribẖavaṇ paṯī. ||3||

 

(Jaa’n chai) on whom (pavan-u) the air (dhool hai) waves (chaur) fly-whisk; and (sakat-i/Shakti) Maaiaa/temptations which (jeet-i ley) can conquer/entice (bhavan-u) the world is (cheyri) the maid-servant, i.e. cannot entice God and turn into faith.

The two (Ttook) pieces of (andd) the egg, i.e. creatures on earth and sky are (jaa chai) whose (bhasmatee = burners) Yagna/fire-sacrifice performers, i.e. worshippers/act as directed.

(Aisa) such is (su) that (raajaa) Sovereign (patee) Master of (tribhavan = three regions – land, water and sky) the world. 3.

 

ਜਾਂ ਚੈ ਘਰਿ ਕੂਰਮਾ ਪਾਲੁ ਸਹਸ੍ਰ ਫਨੀ ਬਾਸਕੁ ਸੇਜ ਵਾਲੂਆ ॥ ਅਠਾਰਹ ਭਾਰ ਬਨਾਸਪਤੀ ਮਾਲਣੀ ਛਿਨਵੈ ਕਰੋੜੀ ਮੇਘ ਮਾਲਾ ਪਾਣੀਹਾਰੀਆ ॥

Jāʼn cẖai gẖar kūrmā pāl sahsar fanī bāsak sej vālū▫ā.  Aṯẖārah bẖār banāspaṯī mālṇī cẖẖinvai karoṛī megẖ mālā pāṇīhārī▫ā.

 

I whose house (koorma) the tortoise is (paal-u) the bedstead with (baasak-u) the serpent (sahasr phanee) of thousand heads as (vaalooaa) strings to weave (seyj) the bedstead.

(Atthaarah) eighteen (bhaar) loads/measures – metaphor – all (Banaaspati) vegetation is (maalni) the gardener; and (maalaa) line of (chhinvai) ninety six (croree) crores clouds are (paaneehaareeaa) water-carriers, i.e. everyone acts to serve the Almighty.

 

ਨਖ ਪ੍ਰਸੇਵ ਜਾ ਚੈ ਸੁਰਸਰੀ ॥ ਸਪਤ ਸਮੁੰਦ ਜਾਂ ਚੈ ਘੜਥਲੀ ॥ ਏਤੇ ਜੀਅ ਜਾਂ ਚੈ ਵਰਤਣੀ ॥ ਸੁ ਐਸਾ ਰਾਜਾ ਤ੍ਰਿਭਵਣ ਧਣੀ ॥੪॥

Nakẖ parsev jā cẖai sursarī.   Sapaṯ samunḏ jāʼn cẖai gẖaṛthalī.  Ėṯe jī▫a jāʼn cẖai varṯaṇī.   So aisā rājā ṯaribẖavaṇ ḏẖaṇī. ||4||

 

(Ja chai) whose (praseyv) sweat from (nakh) nails is (sursaree) the river Ganga. (Sapat) the seven (samund) oceans are whose (gharrthalee = pitchers) water store.

(Eytey) so many (jeea) creatures are (vartanee) users of (jaa-n chai) whose benedictions.

(Aisa) such is (su) that (raajaa) Sovereign (dhanee) Master (tribhavan = three regions) the world. 4.

 

ਜਾਂ ਚੈ ਘਰਿ ਨਿਕਟ ਵਰਤੀ ਅਰਜਨੁ ਧ੍ਰੂ ਪ੍ਰਹਲਾਦੁ ਅੰਬਰੀਕੁ ਨਾਰਦੁ ਨੇਜੈ ਸਿਧ ਬੁਧ ਗਣ ਗੰਧਰਬ ਬਾਨਵੈ ਹੇਲਾ ॥ ਏਤੇ ਜੀਅ ਜਾਂ ਚੈ ਹਹਿ ਘਰੀ ॥ ਸਰਬ ਬਿਆਪਿਕ ਅੰਤਰ ਹਰੀ ॥

Jāʼn cẖai gẖar nikat varṯī Arjan ḏẖarū parahlāḏ ambrīk nāraḏ nejai siḏẖ buḏẖ gaṇ ganḏẖarab bānvai helā. Ėṯe jī▫a jāʼn cẖai hėh gẖarī.   Sarab bi▫āpik anṯar harī.

 

In whose house, i.e. who has Arjan-u – of the Mahabharata, the devotees Dhru, Prahlaad, Ambreek, (naarad-u) Naarada (neyjai) Neja, (sidh) accomplished saints, (gan) servants (nikatt vartee = close  by) close at hand; as are (gabdharb) singers of eulogies and (baanvai) ninety two (heyla/raas leela) dancers worshipping. (Eytey) so many (jeea) creatures are in (jaa’n chai) whose (gharee) house – to serve God. (Sarab) the all (biaapik) pervasive (hari) God is (antar-i) present in everyone.

 

ਪ੍ਰਣਵੈ ਨਾਮਦੇਉ ਤਾਂ ਚੀ ਆਣਿ ॥ ਸਗਲ ਭਗਤ ਜਾ ਚੈ ਨੀਸਾਣਿ ॥੫॥੧॥

Paraṇvai nāmḏe▫o ṯāʼn cẖī āṇ.   Sagal bẖagaṯ jā cẖai nīsāṇ. ||5||1||

 

 (Pranvai) submits Namdeo/Namdev: I owe my (aan-i) honour (taa’n chee = to that) to God, (sagal) all (bahagat) devotes are (jaachai) whose (neesaan-i) sign, i.e. God is known by the devotees. 5. 1.

 

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ਮਲਾਰ ॥ ਮੋ ਕਉ ਤੂੰ ਨ ਬਿਸਾਰਿ ਤੂ ਨ ਬਿਸਾਰਿ ॥ ਤੂ ਨ ਬਿਸਾਰੇ ਰਾਮਈਆ ॥੧॥ ਰਹਾਉ ॥

Malār.   Mo ka▫o ṯūʼn na bisār ṯū na bisār.   Ŧū na bisāre rām▫ī▫ā. ||1|| rahā▫o.

 

Composition in Malaar Raga. (Too) You please do not (bisaar-i) forget (mo kau) me, You please do not forget.

You please do not (bisaarey) forget about me, o (raamaeeaa) all-pervasive Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਆਲਾਵੰਤੀ ਇਹੁ ਭ੍ਰਮੁ ਜੋ ਹੈ ਮੁਝ ਊਪਰਿ ਸਭ ਕੋਪਿਲਾ ॥ ਸੂਦੁ ਸੂਦੁ ਕਰਿ ਮਾਰਿ ਉਠਾਇਓ ਕਹਾ ਕਰਉ ਬਾਪ ਬੀਠੁਲਾ ॥੧॥

Ālāvanṯī ih bẖaram jo hai mujẖ ūpar sabẖ kopilā. Sūḏ sūḏ kar mār uṯẖā▫i▫o kahā kara▫o bāp bīṯẖulā. ||1||

 

Those (jo) who (hai) are (aalaa-vantee = having house) custodians/priests of the temple have (ihu) this (bhram-u) delusion of being of high caste and (sabh) all were (kopilaa) angry (oopar-i) at (mujh) me.

(Kar-i) calling me (sood-u sood-u/Shoodar) being of low caste (maar-i = hit, utthaaio = caused to get up) kicked me out of the temple; (kiaa) what I should (karau) do, o my (beetthula) Almighty (baap) father. 1

 

ਮੂਏ ਹੂਏ ਜਉ ਮੁਕਤਿ ਦੇਹੁਗੇ ਮੁਕਤਿ ਨ ਜਾਨੈ ਕੋਇਲਾ ॥ ਏ ਪੰਡੀਆ ਮੋ ਕਉ ਢੇਢ ਕਹਤ ਤੇਰੀ ਪੈਜ ਪਿਛੰਉਡੀ ਹੋਇਲਾ ॥੨॥

Mū▫e hū▫e ja▫o mukaṯ ḏehuge mukaṯ na jānai ko▫ilā. Ė pandī▫ā mo ka▫o dẖedẖ kahaṯ ṯerī paij picẖẖaʼnudī ho▫ilā. ||2||

 

I then prayed to You: (Jau) if You (deyhugey) will give (mukat-i) emancipation (hooey = being) when (mooey) dead, then (na koila) no one shall (jaanai) know, i.e. people will not know the value of being Your devotee.

(Aey) these (panddeeaa) priests (kahat) call (mo kau) me (ddheyddh) low caste; (teyri) Your (paij) honour (hoila) becomes (pichh’nauddee = at the back) reduced – because I am Your devotee. 2.

 

ਤੂ ਜੁ ਦਇਆਲੁ ਕ੍ਰਿਪਾਲੁ ਕਹੀਅਤੁ ਹੈਂ ਅਤਿਭੁਜ ਭਇਓ ਅਪਾਰਲਾ ॥ ਫੇਰਿ ਦੀਆ ਦੇਹੁਰਾ ਨਾਮੇ ਕਉ ਪੰਡੀਅਨ ਕਉ ਪਿਛਵਾਰਲਾ ॥੩॥੨॥

Ŧū jo ḏa▫i▫āl kirpāl kahī▫aṯ haiʼn aṯibẖuj bẖa▫i▫o apārlā. Fer ḏī▫ā ḏehurā nāme ka▫o pandī▫an ka▫o picẖẖvārlā. ||3||2||

 

(Too) You (jo) who (hai’n) are (kaheeat-u) called (daiaal-u) compassionate and (kripaal) merciful, (bhaio) are of (at-i = great, bhuj = arms) very powerful.

You (pheyr-i deeaa) turned (deyura) the temple (kau) to (naamey) Namdev with (pichhvaarla) the rear of the temple (kau) to (panddeean) the priests. 3. 2.

 

Page 1293

 

ਮਲਾਰ ਬਾਣੀ ਭਗਤ ਰਵਿਦਾਸ ਜੀ ਕੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

malār bāṇī bhagat ravidās jī kī     ik‐ōnkār satigur prasādi.

 

(Baani = words) composition (ki) of (ji) revered (bhagat) devotee Ravidas I  Malaar Raga.   Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਨਾਗਰ ਜਨਾਂ ਮੇਰੀ ਜਾਤਿ ਬਿਖਿਆਤ ਚੰਮਾਰੰ ॥ ਰਿਦੈ ਰਾਮ ਗੋਬਿੰਦ ਗੁਨ ਸਾਰੰ ॥੧॥ ਰਹਾਉ ॥

Nāgar janāʼn merī jāṯ bikẖi▫āṯ cẖamāraʼn.   Riḏai rām gobinḏ gun sāraʼn. ||1|| rahā▫o.

 

O (janaa’n) people (naagar) of the town: (Meyri) my (jaat-i) caste is (bikhiaat) well known as of (chamaara-n) leather worker/cobbler.

I have (raam) the all-pervasive Almighty (ridai) in mind and (saara-n) remember/praise and emulate, (gun) virtues of (gobind) the Master of the world.

(Rahaau) dwell on this and contemplate.

 

ਸੁਰਸਰੀ ਸਲਲ ਕ੍ਰਿਤ ਬਾਰੁਨੀ ਰੇ ਸੰਤ ਜਨ ਕਰਤ ਨਹੀ ਪਾਨੰ ॥ ਸੁਰਾ ਅਪਵਿਤ੍ਰ ਨਤ ਅਵਰ ਜਲ ਰੇ ਸੁਰਸਰੀ ਮਿਲਤ ਨਹਿ ਹੋਇ ਆਨੰ ॥੧॥

Sursarī salal kiraṯ bārunī re sanṯ jan karaṯ nahī pānaʼn. Surā apviṯar naṯ avar jal re sursarī milaṯ nėh ho▫e ānaʼn. ||1||

 

(Sant = saints, jan = persons) the saints/devotees of God (nahi) do not (karat = do,

paan‘n = drinking) drink (baarunee) liquor (krit) made with (salal) water of (sursaree) the Ganga – considered sacred.

On the other hand (apavitr) the desecrated (suraa) liquor (nat = if not) or any (avar) other (jal) water/liquid, when (milat) mixed (sursaree) in river Ganga does not (hoey) remain (aan’n) any other, i.e. becomes consecrated, similarly I, Your devotee have become.  

 

ਤਰ ਤਾਰਿ ਅਪਵਿਤ੍ਰ ਕਰਿ ਮਾਨੀਐ ਰੇ ਜੈਸੇ ਕਾਗਰਾ ਕਰਤ ਬੀਚਾਰੰ ॥ ਭਗਤਿ ਭਾਗਉਤੁ ਲਿਖੀਐ ਤਿਹ ਊਪਰੇ ਪੂਜੀਐ ਕਰਿ ਨਮਸਕਾਰੰ ॥੨॥

Ŧar ṯār apviṯar kar mānī▫ai re jaise kāgrā karaṯ bīcẖāraʼn.  Bẖagaṯ bẖāg▫uṯ likī▫ai ṯih ūpre pūjī▫ai kar namaskāraʼn. ||2||

 

(Tar) the tree (taar-i/taarree) of Taarree which gives intoxicating fluid (kar-i maaneeai) is considered (apavitr) impure; (jaisey) likewise people (karat = do, beechaara-n = consideration) consider (kaagra) paper made from it as impure.

But when content of (bhagat-i) devotion to (bhaagaut-u) the Almighty (likheeai) is written (ooprey) on (tah) that, it is (poojeeai) is worshipped (kar-i = doing, namakaaran = obeisance) with reverence. 2.

 

ਮੇਰੀ ਜਾਤਿ ਕੁਟ ਬਾਂਢਲਾ ਢੋਰ ਢੋਵੰਤਾ ਨਿਤਹਿ ਬਾਨਾਰਸੀ ਆਸ ਪਾਸਾ ॥ ਅਬ ਬਿਪ੍ਰ ਪਰਧਾਨ ਤਿਹਿ ਕਰਹਿ ਡੰਡਉਤਿ ਤੇਰੇ ਨਾਮ ਸਰਣਾਇ ਰਵਿਦਾਸੁ ਦਾਸਾ ॥੩॥੧॥

Merī jāṯ kut bāʼndẖlā dẖor dẖovanṯā niṯėh banārsī ās pāsā. Ab bipar parḏẖān ṯihi karahi dand▫uṯ ṯere nām sarṇā▫e Raviḏās ḏāsā. ||3||1||

 

People of (meyri) my (jaat-i) caste (nitah-i) always (ddhovanta) carry/bring (ddhor) animal carcasses (aas paasa) from around (baanaarsi) the city of Banaras to (kutt = beat/press) prepare and (baaddhla/vaddhla) cut – to make shoes etc, i.e. I am from a caste considered low.

(Ab) now (pardhaan) important (bipr) Brahmins – considered of high caste – (karah-i) pay (ddanddaut-i) obeisance since I took (sarnaaey) sanctuary, i.e. placed myself in remembrance and practice, of (terey) Your Naam/virtues and commands, says Ravidas (daasaa) the servant of God. 3. 1.

 

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ਮਲਾਰ ॥ ਹਰਿ ਜਪਤ ਤੇਊ ਜਨਾ ਪਦਮ ਕਵਲਾਸ ਪਤਿ ਤਾਸ ਸਮ ਤੁਲਿ ਨਹੀ ਆਨ ਕੋਊ ॥ ਏਕ ਹੀ ਏਕ ਅਨੇਕ ਹੋਇ ਬਿਸਥਰਿਓ ਆਨ ਰੇ ਆਨ ਭਰਪੂਰਿ ਸੋਊ ॥ ਰਹਾਉ ॥

malār. hari japat tēū janā padam kavalās pati tās sam tuli nahī ān kōū. ēk hī ēk anēk hōi bisathariō ān rē ān bharapūri sōū. rahāu.

 

Composition in Malaar Raga: (Teyoo) those (jana) persons – who are blessed – (japat) remember and obey (padam = lotus feet, Kavilaas pat-i = master of the world-play) the Almighty there is (nahi ko-oo = not any) none (sam tul-i) equal to (taas) them, i.e. those who live by Naam are exalted and respected by all – as shown by examples below.

The One and (hi) only One Almighty (hoey = becomes, bisthario = spreads) manifests as (aneyk) numerous forms of creation; (so-oo) the same One Almighty (bharpoor-i = filling) is present in (aan = other, rey aan = another) everyone. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਾ ਕੈ ਭਾਗਵਤੁ ਲੇਖੀਐ ਅਵਰੁ ਨਹੀ ਪੇਖੀਐ ਤਾਸ ਕੀ ਜਾਤਿ ਆਛੋਪ ਛੀਪਾ ॥ ਬਿਆਸ ਮਹਿ ਲੇਖੀਐ ਸਨਕ ਮਹਿ ਪੇਖੀਐ ਨਾਮ ਕੀ ਨਾਮਨਾ ਸਪਤ ਦੀਪਾ ॥੧॥

Jā kai bẖāgvaṯ lekẖī▫ai avar nahī pekẖī▫ai ṯās kī jāṯ ācẖẖop cẖẖīpā. Bi▫ās mėh lekẖī▫ai sanak mėh pekẖī▫ai nām kī nāmnā sapaṯ ḏīpā. ||1||

 

First example of Bhagat Namdev; (taas ki = of that) his (jaat-i) caste is (chheepaa) a fabric printer which is considered (aachhop) untouchable/low; (ja kai) at whose house praises of (bhaagvat) the Almighty are found (leykheeai) written and nothing (avar-u) else (peykheeai) is seen – so he is respected by people.

It is (leykheeai) written in books of Biaas/Vyas and (peykheeai) seen in lives of Sanak etc – the sons of Brahma -, i.e. the sages, (naamna) praises of (naam) virtues of the Almighty are as big as (sapat) the seven oceans, God’s writ runs everywhere. 1.

 

ਜਾ ਕੈ ਈਦਿ ਬਕਰੀਦਿ ਕੁਲ ਗਊ ਰੇ ਬਧੁ ਕਰਹਿ ਮਾਨੀਅਹਿ ਸੇਖ ਸਹੀਦ ਪੀਰਾ ॥ ਜਾ ਕੈ ਬਾਪ ਵੈਸੀ ਕਰੀ ਪੂਤ ਐਸੀ ਸਰੀ ਤਿਹੂ ਰੇ ਲੋਕ ਪਰਸਿਧ ਕਬੀਰਾ ॥੨॥

jā kai īdi bakarīdi kul gaū rē badhu karahi mānīahi sēkh sahīd pīrā. jā kai bāp vaisī karī pūt aisī sarī tihū rē lōk parasidh kabīrā.੨.

 

Example of Kabir; (jai kai) in whose family (karah-i = do, badh = killing) slaughter of (gaoo) cows on the festivals of Eid and Bakreed is done; and they (maaneeah-i) have faith in Sheykhs, (saheed) martyrs and (peera) Peers/Muslim religious teachers.

(Vaisi) what (ja kai = by whose) his (baap) father (karee) did (poot) the son (saree = suited) did (aisi) similarly, but (kabeera) Kabir became (parsidh) famous, (rey) o (lok) people – as devotee of God. 2.

 

ਜਾ ਕੇ ਕੁਟੰਬ ਕੇ ਢੇਢ ਸਭ ਢੋਰ ਢੋਵੰਤ ਫਿਰਹਿ ਅਜਹੁ ਬੰਨਾਰਸੀ ਆਸ ਪਾਸਾ ॥ ਆਚਾਰ ਸਹਿਤ ਬਿਪ੍ਰ ਕਰਹਿ ਡੰਡਉਤਿ ਤਿਨ ਤਨੈ ਰਵਿਦਾਸ ਦਾਸਾਨ ਦਾਸਾ ॥੩॥੨॥

Jā ke kutamb ke dẖedẖ sabẖ dẖor dẖovanṯ firėh ajahu bannārsī ās pāsā. Ācẖār sahiṯ bipar karahi dand▫uṯ ṯin ṯanai Raviḏās ḏāsān ḏāsā. ||3||2||

 

Example of Ravidas; (ja key) whose (kuttamb) family is considered (ddheyddh) low caste; they all (phirah-i = go about) have the profession to (ddhovant) carry (ddhor) animal carcasses (aas paasaa) around (bannaarsi) the city of Banaras (ajahu) till now.

(Bipr) the Brahmins who live (sahit = with) according to (achaar = conduct) as laid down in scriptures, they (karah-i = do) pay (ddanddaut-i) obeisance to (tin) their (tanai) son Ravidas, since he became (daassa) servant/follower of (daassan) servants/devotees of God. 3. 2.

 

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ਮਲਾਰ     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Malār   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition in Malaar Raga.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਮਿਲਤ ਪਿਆਰੋ ਪ੍ਰਾਨ ਨਾਥੁ ਕਵਨ ਭਗਤਿ ਤੇ ॥ ਸਾਧਸੰਗਤਿ ਪਾਈ ਪਰਮ ਗਤੇ ॥ ਰਹਾਉ ॥

Milaṯ pi▫āro parān nāth kavan bẖagaṯ ṯe.  Sāḏẖsangaṯ pā▫ī param gaṯe. Rahā▫o.

 

Question: (Tey) by (kavan) which (bhagat-i) devotion/worship (piaaro) the Beloved (naath-u) Master of (praan) life (milat) is found?

Answer: When (Param) the supreme (gatey) state – of freedom from temptations in the world-play – (paaee) is attained (saadsangat-i) in company/with guidance of the guru.

(Rahaau) dwell on this and contempalte.

 

ਮੈਲੇ ਕਪਰੇ ਕਹਾ ਲਉ ਧੋਵਉ ॥ ਆਵੈਗੀ ਨੀਦ ਕਹਾ ਲਗੁ ਸੋਵਉ ॥੧॥

Maile kapre kahā la▫o ḏẖova▫o.   Āvaigī nīḏ kahā lag sova▫o. ||1||

 

(Kahaa kau) until when do I (dhaovau) wash (mailey) dirty (kaprey) clothes, i.e. how long will I keep committing faults and atoning for them.

(Need/neend) sleep (aavai gi) shall come (kahaa lag-u) until when shall I should (sovau) sleep, i.e. long I shall remain oblivious of Divine commands?

 

ਜੋਈ ਜੋਈ ਜੋਰਿਓ ਸੋਈ ਸੋਈ ਫਾਟਿਓ ॥ ਝੂਠੈ ਬਨਜਿ ਉਠਿ ਹੀ ਗਈ ਹਾਟਿਓ ॥੨॥

Jo▫ī jo▫ī jori▫o so▫ī so▫ī fāti▫o.   Jẖūṯẖai banaj uṯẖ hī ga▫ī hāti▫o. ||2||

 

(Joee joee) whatever (jorio = joined) repairing of the garment I do, (soee soee) all that (phaattio) goets torn, i.e. I try to get peace by garbs, rituals and worships etc. but it ends soon.

(Haattio/hattee) the shop (jhootthai) of false/dishonest (banaj-i) dealings (hi) had to (utth-i gaee = removed) be closed, i.e. pretences do not last, only living by Naam can bring succour in life and in the hereafter. 2.

 

ਕਹੁ ਰਵਿਦਾਸ ਭਇਓ ਜਬ ਲੇਖੋ ॥ ਜੋਈ ਜੋਈ ਕੀਨੋ ਸੋਈ ਸੋਈ ਦੇਖਿਓ ॥੩॥੧॥੩॥

Kaho Raviḏās bẖa▫i▫o jab lekẖo.   Jo▫ī jo▫ī kīno so▫ī so▫ī ḏekẖi▫o. ||3||1||3||

 

Says Ravidas: (Jab) when (leykho) account of deeds (bhaio) is taken; (joee joee) what all (keeno) is done in life (soee soee) all that is seen, i.e. is considered and consequences decided in Divine court. 3. 1. 3.