SGGS pp 726-727, Tilang M: 9 and of Bhagats.

 

ਤਿਲੰਗ ਮਹਲਾ ੯ ਕਾਫੀ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ŧilang mėhlā 9 kāfī    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the ninth Guru in Raga Tilang, musical measure Kaafi.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਚੇਤਨਾ ਹੈ ਤਉ ਚੇਤ ਲੈ ਨਿਸਿ ਦਿਨਿ ਮੈ ਪ੍ਰਾਨੀ ॥ ਛਿਨੁ ਛਿਨੁ ਅਉਧ ਬਿਹਾਤੁ ਹੈ ਫੂਟੈ ਘਟ ਜਿਉ ਪਾਨੀ ॥੧॥ ਰਹਾਉ ॥

Cẖeṯnā hai ṯa▫o cẖeṯ lai nis ḏin mai parānī.  Cẖẖin cẖẖin a▫oḏẖ bihāṯ hai fūtai gẖat ji▫o pānī. ||1|| rahā▫o.

 

O (praani) mortal, since you know it is necessary to (cheytna = remember) remain in consciousness of Divine virtues and commands, (tau) then – start now and – (cheyt lai) remain conscious (mai) in (nis-i) night and (din-i) day, i.e. all the time.

Remember, your (audh) life (bihaat-u = passing) is reducing (chhin-u chhin-u) moment-by-moment (jio) like (paani) water drains from a (phoottey) cracked (ghatt) vessel. 1.

(Rahaau) dwell on this and contemplate.

 

ਹਰਿ ਗੁਨ ਕਾਹਿ ਨ ਗਾਵਹੀ ਮੂਰਖ ਅਗਿਆਨਾ ॥ ਝੂਠੈ ਲਾਲਚਿ ਲਾਗਿ ਕੈ ਨਹਿ ਮਰਨੁ ਪਛਾਨਾ ॥੧॥

Har gun kāhi na gāvhī mūrakẖ agi▫ānā.  Jẖūṯẖai lālacẖ lāg kai nėh maran pacẖẖānā. ||1||

 

You are engrossed in the world-play: (Kaah-i) why don’t you (gaavahee = sing) praise and emulate (gun) virtues of (har-i) the Almighty, o (agiaana) ignorant (moorakh) fool.

(Laag-i kai) being engrossed (laalach-i = greed) in love for (jhootthai = false) transitory gains, you do not (pachhaana) recognize, i.e. have become oblivious of the inevitable, (maran-u) death. 1.

 

ਅਜਹੂ ਕਛੁ ਬਿਗਰਿਓ ਨਹੀ ਜੋ ਪ੍ਰਭ ਗੁਨ ਗਾਵੈ ॥ ਕਹੁ ਨਾਨਕ ਤਿਹ ਭਜਨ ਤੇ ਨਿਰਭੈ ਪਦੁ ਪਾਵੈ ॥ ੨॥੧॥

Ajhū kacẖẖ bigri▫o nahī jo parabẖ gun gāvai.  Kaho Nānak ṯih bẖajan ṯe nirbẖai paḏ pāvai. ||2||1||

 

However (kachh-u nahi) nothing has (ajahoo) yet (bigrio = gone wrong) been lost permanently, and can be rectified (jo) if you (gaavai) praise and emulate (gun) virtues of (prabh) the Master.

(Tey) with (bhajan) remembrance and practice of (tih = that) God’s virtues and commands, i.e. as is expected of you, you can (paavai) attain (pad-u) the state of (nirbhai) fearless-ness from any

retribution, says ninth Nanak. 2. 1.

 

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ਤਿਲੰਗ ਮਹਲਾ ੯ ॥ ਜਾਗ ਲੇਹੁ ਰੇ ਮਨਾ ਜਾਗ ਲੇਹੁ ਕਹਾ ਗਾਫਲ ਸੋਇਆ ॥ ਜੋ ਤਨੁ ਉਪਜਿਆ ਸੰਗ ਹੀ ਸੋ ਭੀ ਸੰਗਿ ਨ ਹੋਇਆ ॥੧॥ ਰਹਾਉ ॥

Ŧilang mėhlā 9.  Jāg leho re manā jāg leho kahā gāfal so▫i▫ā.  Jo ṯan upji▫ā sang hī so bẖī sang na ho▫i▫ā. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Tilang. (Rey) o (manaa = mind) human being, (jaag leyh-u) wake up and (jag leyh-u = wake up) be alert; (kahaa) why are you (soiaa = sleeping) being lazy, o (ghaafal) indifferent one, i.e. why are you oblivious of Divine virtues and commands, the guide for human life.

You are engrossed in transitory pleasures, but remember (hi) even (tan-u) the body (sang-i) with (jo) which one (upjiaa) is born (bhi) even (so) that does not (hoiaa) remain (sang-i) with the soul after death – only Naam does. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਾਤ ਪਿਤਾ ਸੁਤ ਬੰਧ ਜਨ ਹਿਤੁ ਜਾ ਸਿਉ ਕੀਨਾ ॥ ਜੀਉ ਛੂਟਿਓ ਜਬ ਦੇਹ ਤੇ ਡਾਰਿ ਅਗਨਿ ਮੈ ਦੀਨਾ ॥੧॥

Māṯ piṯā suṯ banḏẖ jan hiṯ jā si▫o kīnā.  Jī▫o cẖẖūti▫o jab ḏeh ṯe dār agan mai ḏīnā. ||1||

 

(Maat) the mother, (pitaa) father, (sut = sons) children (bandh jan) relatives, (sio) with (ja) whom one (keena = does) develops (hit-u = love) attachment.

(Jab) when (jeeo) the soul (chhoottio = separates) departs (tey) from (deyh) the body, they (ddaar-i deena) put it (mai) in (agan-i) fire – get rid of it, i.e. none is of help after death when the soul is called upon to account for deeds. 1.

 

Page 727

 

ਜੀਵਤ ਲਉ ਬਿਉਹਾਰੁ ਹੈ ਜਗ ਕਉ ਤੁਮ ਜਾਨਉ ॥ ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਇ ਲੈ ਸਭ ਸੁਫਨ ਸਮਾਨਉ ॥੨॥੨॥

Jīvaṯ la▫o bi▫uhār hai jag ka▫o ṯum jān▫o.  Nānak har gun gā▫e lai sabẖ sufan samāna▫o. ||2||2||

 

You should (jaanau = know) be aware (kau) about (jag) the world (biohaar-u = dealings) relationships; they are (lau) as long as one is (jeevat) alive – so do not get attached to them.

Understand, (gaaey lai = sing) praise and emulate (gun) virtues of (har-i) the Almighty – these accompany to the hereafter; everything else is transitory (samaanau) like a (suphan) a dream, says ninth Nanak. 2. 2.

 

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ਤਿਲੰਗ ਮਹਲਾ ੯ ॥ ਹਰਿ ਜਸੁ ਰੇ ਮਨਾ ਗਾਇ ਲੈ ਜੋ ਸੰਗੀ ਹੈ ਤੇਰੋ ॥ ਅਉਸਰੁ ਬੀਤਿਓ ਜਾਤੁ ਹੈ ਕਹਿਓ ਮਾਨ ਲੈ ਮੇਰੋ ॥੧॥ ਰਹਾਉ ॥

Ŧilang mėhlā 9.  Har jas re manā gā▫e lai jo sangī hai ṯero.  A▫osar bīṯi▫o jāṯ hai kahi▫o mān lai mero. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Tilang. (Rey) o (manaa = mind) human being, (gaaey lai = sing) praise and emulate (jas-u = glory) virtues of (har-i) the Almighty, (jo) who is (teyro) your (sangee) companion – here and in the hereafter.

(Maan lai = accept) follow (meyro) my (kahiaa = words) advice; (ausar-u) the opportunity – provided by human birth to obey the Almighty – (hai) is (beetio jaat-u) passing, and it does not come again soon. 1.

(Rahaau) dwell on this and contemplate. 1.

 

ਸੰਪਤਿ ਰਥ ਧਨ ਰਾਜ ਸਿਉ ਅਤਿ ਨੇਹੁ ਲਗਾਇਓ ॥ ਕਾਲ ਫਾਸ ਜਬ ਗਲਿ ਪਰੀ ਸਭ ਭਇਓ ਪਰਾਇਓ ॥੧॥

Sampaṯ rath ḏẖan rāj si▫o aṯ nehu lagā▫i▫o.  Kāl fās jab gal parī sabẖ bẖa▫i▫o parā▫i▫o. ||1||

 

The mortal (lagaaio) develops (at-i) great (neyhu = love) attachment (sio) with (sampat-i) wealth, (rath) chariots, (dhan) money and (raaj = rule) authority/status – all signs of grandeur.

But (jab) when (phaas) noose of (kaal) death (paree) is put (gal-i) round the neck, i.e. when death comes, (sabh) all this – is left behind and – (bhaio = becomes) belongs to (paraaio) others. 1.

 

ਜਾਨਿ ਬੂਝ ਕੈ ਬਾਵਰੇ ਤੈ ਕਾਜੁ ਬਿਗਾਰਿਓ ॥ ਪਾਪ ਕਰਤ ਸੁਕਚਿਓ ਨਹੀ ਨਹ ਗਰਬੁ ਨਿਵਾਰਿਓ ॥੨॥

Jān būjẖ kai bāvre ṯai kāj bigāri▫o.  Pāp karaṯ sukcẖi▫o nahī nah garab nivāri▫o. ||2||

 

O (baavrey = mad) indifferent person, (tai) you (jaan-i = knowing, boojh-i = understanding) knowingly let (kaaj-u = work) things (bigaario) go wrong.

You do not (sukchio) hesitate (karat) committing (paap) transgressions because you have not (nivaario) given up (garab-u = pride) ego, i.e. acting by self-will. 2.

 

ਜਿਹ ਬਿਧਿ ਗੁਰ ਉਪਦੇਸਿਆ ਸੋ ਸੁਨੁ ਰੇ ਭਾਈ ॥ ਨਾਨਕ ਕਹਤ ਪੁਕਾਰਿ ਕੈ ਗਹੁ ਪ੍ਰਭ ਸਰਨਾਈ ॥੩॥੩॥

Jih biḏẖ gur upḏesi▫ā so sun re bẖā▫ī.  Nānak kahaṯ pukār kai gahu parabẖ sarnā▫ī. ||3||3||

 

(Rey) o (bhaaee) brother, (jih) whatever (bidh-i) way the guru (updeysia) instructs (sun-u = listen) obey (so) that.

I am (pukaar-i kai) calling out to (kahat) tell you (gah-u = hold) be in (sarnaaee) care and obedience of, (prabh) the Master, says ninth Nanak. 3. 3.

 

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Note: Kabir Ji says in this Shabad that earlier scriptures describe faith through life stories of persons and prescribe rituals and symbolism as spiritual practices. But peace of mind is not attained this way. One attains peace of mind in life, and the soul unites with the Creator, by conforming to God’s Naam/commands, which are present in everyone’s conscience. It means doing our duties as human beings. There is only One God, the same for all faiths and present in everything/everyone. We should have no doubts about it as this alone leads to amity and peace within and inter-personal relations.

 

ਤਿਲੰਗ ਬਾਣੀ ਭਗਤਾ ਕੀ ਕਬੀਰ ਜੀ        ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ŧilang baṇī bẖagṯā kī Kabīr jī   Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions of (bhagtaa = devotees) the saints; starting with (ji) revered Kabir. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਬੇਦ ਕਤੇਬ ਇਫਤਰਾ ਭਾਈ ਦਿਲ ਕਾ ਫਿਕਰੁ ਨ ਜਾਇ ॥ ਟੁਕੁ ਦਮੁ ਕਰਾਰੀ ਜਉ ਕਰਹੁ ਹਾਜਿਰ ਹਜੂਰਿ ਖੁਦਾਇ ॥੧॥

Beḏ kaṯeb ifṯarā bẖā▫ī ḏil kā fikar na jā▫e.  Tuk ḏam karārī ja▫o karahu hājir hajūr kẖuḏā▫e. ||1||

 

O (bhaaee = brother) dear, (beyd) the Vedas/Hindu scriptures and (kateyb) Semitic scriptures (iftra) make-believe things. But, (fikar-u = worry) restless-ness of (dil) the mind trying to find God, does not (jaaey) leave, i.e. such things do not please the Almighty. (Jau) if you (karh-u) cause the mind to (karaari = strong) sharply focus, i.e. seriously contemplate, (ttuk-u) a bit (dam-u) for a moment, it would be realized that (khudaaey) the Almighty is (haajir) present (hajoor-i) right before you, i.e. God as awareness of Naam/Divine commands is present everywhere and in everyone – this brings peace. 1.

 

ਬੰਦੇ ਖੋਜੁ ਦਿਲ ਹਰ ਰੋਜ ਨਾ ਫਿਰੁ ਪਰੇਸਾਨੀ ਮਾਹਿ ॥ ਇਹ ਜੁ ਦੁਨੀਆ ਸਿਹਰੁ ਮੇਲਾ ਦਸਤਗੀਰੀ ਨਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Banḏe kẖoj ḏil har roj nā fir paresānī māhi.  Ih jo ḏunī▫ā sihar melā ḏasaṯgīrī nāhi. ||1|| rahā▫o.

 

O (bandey = servant) seeker, if you (khoj-u) search (dil) the mind (har = every, roj = day) everyday, pay attention to Naam/Divine commands present within, (phir-u) then you will never be (maah-i) in (pareysaani) stress, i.e. your search for purpose of life shall end.

Associations in (ih) this (duneeaa) world (ju) which we have, are (sihar-u = deceptive) transitory (meyla = place for meeting) relationships; no one (dastgeeri) holds hand of another when needed, i.e. none accompanies after death and be present to help when account of one’s deeds is taken by the Almighty, and consequences imposed. 1.

(Rahaau) dwell on this and contemplate.

 

ਦਰੋਗੁ ਪੜਿ ਪੜਿ ਖੁਸੀ ਹੋਇ ਬੇਖਬਰ ਬਾਦੁ ਬਕਾਹਿ ॥ ਹਕੁ ਸਚੁ ਖਾਲਕੁ ਖਲਕ ਮਿਆਨੇ ਸਿਆਮ ਮੂਰਤਿ ਨਾਹਿ ॥੨॥

Ḏarog paṛ paṛ kẖusī ho▫e bekẖabar bāḏ bakāhi.  Hak sacẖ kẖālak kẖalak mi▫āne si▫ām mūraṯ nāhi. ||2||

 

People (hoey) are (khusee) happy (parr-i parr-i) reading (darog-u = falsehood) make-believe things like different Gods of various faiths, and remain (beykhabar = unaware) oblivious of the Reality; they (bakaah-i = say, baad-u = argument) engage in arguments about the same Almighty being different for different faiths.

(Sach-u) the Eternal (hak-u) Almighty is (khaalak-u) the Creator who dwells (miaaney) amongst (khalak) the creation; IT is not in (moorat-i = form) the idol of (siaam) the dark-skinned deity – Krishna installed in temples and worshipped, i.e. idol worship is not the way to find God.

 

ਅਸਮਾਨ ਿਮ੍ਯ੍ਯਾਨੇ ਲਹੰਗ ਦਰੀਆ ਗੁਸਲ ਕਰਦਨ ਬੂਦ ॥ ਕਰਿ ਫਕਰੁ ਦਾਇਮ ਲਾਇ ਚਸਮੇ ਜਹ ਤਹਾ ਮਉਜੂਦੁ ॥੩॥

Asmān mi▫yāne lahang ḏarī▫ā gusal karḏan būḏ.  Kar fakar ḏā▫im lā▫e cẖasme jah ṯahā ma▫ujūḏ. ||3||

 

(Miyaaney) in (asmaan) the sky (lahang) flow (dareeaa) the rivers, in which one (bood) is expected to (kardan = do) take (gusal) bath, i.e. Naam/Divine virtues and commands are present one’s conscience; one should cleanse the mind with that pristine consciousness, be rid of other ideas, and find the Almighty. (Note: Japji Paurri 21 says: Antar gat teerath mal naau, meaning take bath within and cleanse the mind).

(Kar-i = practice, fakar-u = asceticism) remain un-attached to the world-play, (daaim = perennial) ever (laaey) wear (chasmey) glasses, i.e. give up other ideas, focus your mind, and you will see the One Almighty (maujood) present (tahaa) everywhere (jah) wherever you look. 3.

 

ਅਲਾਹ ਪਾਕੰ ਪਾਕ ਹੈ ਸਕ ਕਰਉ ਜੇ ਦੂਸਰ ਹੋਇ ॥ ਕਬੀਰ ਕਰਮੁ ਕਰੀਮ ਕਾ ਉਹੁ ਕਰੈ ਜਾਨੈ ਸੋਇ ॥੪॥੧॥

Alāh pākaʼn pāk hai sak kara▫o je ḏūsar ho▫e.  Kabīr karam karīm kā uho karai jānai so▫e. ||4||1||

 

(Allah) the Almighty is One and (paak’n) the most pristine of (paak) the pristine, I (sak karau) should doubt this, (jey) if there (hoey) be (doosar) another like God.

Everything is due to (karam-u) grace of (kareem) the gracious Almighty, (oh-u = that) IT (karai) creates and (jaanai) knows what happens or is done by anyone, – this is what we should keep in mind, practice and not look elsewhere – says Kabir. 4. 1.

 

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Note: Human beings get so engrossed in their relationships and professional pursuits as to forget the spiritual aspect of life. This is likened to being blinded. The way a blind person uses a probe stick to feel if the ground ahead is fit to take a step, reminder of the purpose of life is obtained by awareness of Divine virtues and commands. Then one shuns ego and submits to Divine will – which is the other name for laws of nature.

 

ਨਾਮਦੇਵ ਜੀ ॥ ਮੈ ਅੰਧੁਲੇ ਕੀ ਟੇਕ ਤੇਰਾ ਨਾਮੁ ਖੁੰਦਕਾਰਾ ॥ ਮੈ ਗਰੀਬ ਮੈ ਮਸਕੀਨ ਤੇਰਾ ਨਾਮੁ ਹੈ ਅਧਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Nāmḏev jī.  Mai anḏẖule kī tek ṯerā nām kẖunḏkārā.  Mai garīb mai maskīn ṯerā nām hai aḏẖārā. ||1|| rahā▫o.

 

Composition of (ji) revered Namdev: O Almighty, (teyra) Your (naam) virtues are (khundkaara = probe stick) the guide and (tteyk = support) mainstay for (mai) me, (andhuley) a blind person, i.e. I am ignorant about how to fulfill purpose of human life; Your commands are my guide.

(Mai) I am (gareeb) poor and (maskeen) lowly, i.e. virtue-less; (teyra) Your Naam is my (adhaara) support. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਰੀਮਾਂ ਰਹੀਮਾਂ ਅਲਾਹ ਤੂ ਗਨੀਂ‍ੀ ॥ ਹਾਜਰਾ ਹਜੂਰਿ ਦਰਿ ਪੇਸਿ ਤੂੰ ਮਨੀਂ‍॥੧॥

Karīmāʼn rahīmāʼn alāh ṯū ganīʼn.  Hājrā hajūr ḏar pes ṯūʼn manīʼn. ||1||

 

You are (kareemaa’n) gracious, (raheemaa’n) compassionate and (ganee’n = rich) storehouse of everything. 

You are (haajra) present (hajoor-i = in front) everywhere, I see You (dar-i peys-i) in front of (manee’n) me – and therefore feel sure of Your support. 1.

 

ਦਰੀਆਉ ਤੂ ਦਿਹੰਦ ਤੂ ਬਿਸੀਆਰ ਤੂ ਧਨੀ ॥ ਦੇਹਿ ਲੇਹਿ ਏਕੁ ਤੂੰ ਦਿਗਰ ਕੋ ਨਹੀ ॥੨॥

Ḏarī▫ā▫o ṯū ḏihanḏ ṯū bisī▫ār ṯū ḏẖanī.  Ḏėh lehi ek ṯūʼn ḏigar ko nahī. ||2||

 

(Too) You are (dareeaau = river) the ocean of resources; You are (biseeaar) greatly (dhanee) rich and (dihand = giver) beneficent.

(Too’n) You (eyk-u) alone (deyh-i) give and the creatures (leyh-i) take from You; there is (ko nahi) none (digar) other like You – others have expectations for anything they do for others. 2.

 

ਤੂੰ ਦਾਨਾਂ ਤੂੰ ਬੀਨਾਂ ਮੈ ਬੀਚਾਰੁ ਕਿਆ ਕਰੀ ॥ ਨਾਮੇ ਚੇ ਸੁਆਮੀ ਬਖਸੰਦ ਤੂੰ ਹਰੀ ॥੩॥੧॥੨॥
Ŧūʼn ḏānāʼn ṯūʼn bīnāʼn mai bīcẖār ki▫ā karī.  Nāme cẖe su▫āmī bakẖsanḏ ṯūʼn harī. ||3||1||2||

 

(Too’n) You are (daanaa’n = wise) Omniscient and (beenaa-n = seeing) watch everything; (kiaa) what all can (mai) I (bichaar-u karee) think of Your virtues – it is beyond me.

O (suaami) Master (chey) of (naamey = Namdev) all creatures, (too’n) You, (hari) the Almighty are (bakhsind) gracious. 3. 1. 2.

 

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ਹਲੇ ਯਾਰਾਂ ਹਲੇ ਯਾਰਾਂ ਖੁਸਿਖਬਰੀ ॥ ਬਲਿ ਬਲਿ ਜਾਂਉ ਹਉ ਬਲਿ ਬਲਿ ਜਾਂਉ ॥ ਨੀਕੀ ਤੇਰੀ ਬਿਗਾਰੀ ਆਲੇ ਤੇਰਾ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥

Hale yārāʼn hale yārāʼn kẖusikẖabrī.  Bal bal jāʼn▫o ha▫o bal bal jāʼn▫o.  Nīkī ṯerī bigārī āle ṯerā nā▫o. ||1|| rahā▫o.

 

(Haley) O Almighty, my (yaaraa’n) friend, it is (khuskhabri = good news) I am happy – that You have revealed Yourself within me.

(Hau) I (bal-i bal-i jaau) am sacrifice to You; please tell me what should I do? Make me aware of Your commands

(Teyri) Your (bigaar-i = work) service/obedience is (neekee = good) great; (teyra) Your (naau) virtues are (aaley/aalaa = house) comforting. 1.

(Rahaau) dwell on this and contemplate. 

 

ਕੁਜਾ ਆਮਦ ਕੁਜਾ ਰਫਤੀ ਕੁਜਾ ਮੇ ਰਵੀ ॥ ਦ੍ਵਾਰਿਕਾ ਨਗਰੀ ਰਾਸਿ ਬੁਗੋਈ ॥੧॥

Kujā āmaḏ kujā rafṯī kujā me ravī.  Ḏavārikā nagrī rās bugo▫ī. ||1||

 

(Kujaa) where have You (aamad) come from, where did You (rafti) go, (kujaa) where are (mey ravi) You going, i.e. You have neither come from anywhere, nor went anywhere, nor You will go anywhere – You are present right here, everywhere.

Your presence in (nagri) the town of Dwaarka was (bugoee) a statement of Yourself through (raas-i) play of Krishna. 1.

 

ਖੂਬੁ ਤੇਰੀ ਪਗਰੀ ਮੀਠੇ ਤੇਰੇ ਬੋਲ ॥ ਦ੍ਵਾਰਿਕਾ ਨਗਰੀ ਕਾਹੇ ਕੇ ਮਗੋਲ ॥੨॥

Kẖūb ṯerī pagrī mīṯẖe ṯere bol.  Ḏavārikā nagrī kāhe ke magol. ||2||

 

(Teyri) Your (pagri) gait is (khoob) great and Your (bol) speech is (meetthey) sweet.

(Kaahey key) why does anyone have to (mag-ol = path) go to (nagri) the town of Dwaarka to find You – You are everywhere. 2.

 

ਚੰਦੀਂ ਹਜਾਰ ਆਲਮ ਏਕਲ ਖਾਨਾਂ ॥ ਹਮ ਚਿਨੀ ਪਾਤਿਸਾਹ ਸਾਂਵਲੇ ਬਰਨਾਂ ॥੩॥

Cẖanḏīʼn hajār ālam ekal kẖānāʼn.  Ham cẖinī pāṯisāh sāʼnvle barnāʼn. ||3||

 

(Chandee-n) the many (hajaar/hazaar) thousands of (aalam = worlds) planets are all (khaanaa’n) abodes of (eykal) the One Almighty.

But people (ham chinee = like) take (saa’nvley) the dark (barnaa) complexioned – Krishna as metaphor for the (paatsaah) Sovereign Master. 3.  

 

ਅਸਪਤਿ ਗਜਪਤਿ ਨਰਹ ਨਰਿੰਦ ॥ ਨਾਮੇ ਕੇ ਸ੍ਵਾਮੀ ਮੀਰ ਮੁਕੰਦ ॥੪॥੨॥੩॥
Aspaṯ gajpaṯ narah narinḏ.  Nāme ke savāmī mīr mukanḏ. ||4||2||3||

 

Some people worship (aspat-i) owners of horses, (gajpat-i) owners of elephants and some to (narah narind) the kings, i.e. the worldly powers.

But (svaami) the Master (key) of (naamey) Namdev is (meer) the Sovereign King who also grants (mukand) emancipation from cycles of births and deaths. 4. 2. 3.