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.

 

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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.

 

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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. 

  

SGGS 1163-1165, Bhairau Namdev Ji Shabads 1-9.

 

ਭੈਰਉ ਬਾਣੀ ਨਾਮਦੇਉ ਜੀਉ ਕੀ ਘਰੁ ੧     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bẖairo baṇī nāmḏe▫o jī▫o kī gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani) composition of (jeeo) revered (naamdeo) Namdev in Raga Bhairau, (ghar-u 1) to be sung to the first beat.   Invoking the one all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਰੇ ਜਿਹਬਾ ਕਰਉ ਸਤ ਖੰਡ ॥ ਜਾਮਿ ਨ ਉਚਰਸਿ ਸ੍ਰੀ ਗੋਬਿੰਦ ॥੧॥

Re jihbā kara▫o saṯ kẖand.  Jām na ucẖras sarī gobinḏ. ||1||

 

(Rey) o (jihba) tongue, I should cut you to (karau = do) make (sat/shat) a hundred (khandd) pieces, (jaaam-i) if you do not (uchras-i) utter and praise virtues of (sri) the revered Almighty (gobind) Master of the world. 1.

 

ਰੰਗੀ ਲੇ ਜਿਹਬਾ ਹਰਿ ਕੈ ਨਾਇ ॥ ਸੁਰੰਗ ਰੰਗੀਲੇ ਹਰਿ ਹਰਿ ਧਿਆਇ ॥੧॥ ਰਹਾਉ ॥

Rangī le jihbā har kai nā▫e.  Surang rangīle har har ḏẖi▫ā▫e. ||1|| rahā▫o.

 

O (jihba) tongue, i.e. o my mind, (rangi ley = get dyed) be imbued with love/faith in, and practice, of (naaey) Naam or virtues and commands (kai) of (har-i) the Almighty; those (rangeeley) imbued with (surang = good color) love for the Almighty (dhiaaey) pay attention to practice (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues of the Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਿਥਿਆ ਜਿਹਬਾ ਅਵਰੇਂ ਕਾਮ ॥ ਨਿਰਬਾਣ ਪਦੁ ਇਕੁ ਹਰਿ ਕੋ ਨਾਮੁ ॥੨॥

Mithi▫ā jihbā avreʼn kām.  Nirbāṇ paḏ ik har ko nām. ||2||

 

O tongue, i.e. human being, (avrey’n) other (kaam) acts – like rituals and deity-worship – (mithia = are false) give a false sense of satisfaction. (Pad-u) the state of (nirbaan) freedom from temptations of the world-play is attained (ik-u = one) only by practice (ko) of Naam of (har-i) the Almighty. 2.

 

ਅਸੰਖ ਕੋਟਿ ਅਨ ਪੂਜਾ ਕਰੀ ॥ ਏਕ ਨ ਪੂਜਸਿ ਨਾਮੈ ਹਰੀ ॥੩॥

Asaʼnkẖ kot an pūjā karī.  Ėk na pūjas nāmai harī. ||3||

 

I (kar-i) performed (pooja) worship of (asankh) countless (kott-i) crores of (an) other types – like that of gods/goddesses -, and realized that (eyk na) not one of them (poojas-i) comes near practice (naamai) of Naam of (hari) the Almighty – in efficacy to find God. 3.

 

ਪ੍ਰਣਵੈ ਨਾਮਦੇਉ ਇਹੁ ਕਰਣਾ ॥ ਅਨੰਤ ਰੂਪ ਤੇਰੇ ਨਾਰਾਇਣਾ ॥੪॥੧॥

Paraṇvai nāmḏe▫o ih karṇā.  Ananṯ rūp ṯere nārā▫iṇā. ||4||1||

 

(Pranvai) submits Naamdeo/Naamdev: Please enable that (ihu) this is what I should (karna) do, i.e. practice Naam. And be aware of (teyrey) Your (roop = forms) virtues and doings are (anant) countless, o (naaraaina) Almighty. 4. 1.

 

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ਪਰ ਧਨ ਪਰ ਦਾਰਾ ਪਰਹਰੀ ॥ ਤਾ ਕੈ ਨਿਕਟਿ ਬਸੈ ਨਰਹਰੀ ॥੧॥

Par ḏẖan par ḏārā parharī.  Ŧā kai nikat basai narharī. ||1||

 

One who (parhar-i = gives up) does not cast evil eye on (par) others’ (dhan) wealth and (daara) women, i.e. is free of temptations; (narhari = man-lion – metaphor for) the Almighty (basai) dwells (nikatt-i) near/with (ta = that, kai = of) that person, i.e. s/he ever experiences God with him/her. 1.

 

ਜੋ ਨ ਭਜੰਤੇ ਨਾਰਾਇਣਾ ॥ ਤਿਨ ਕਾ ਮੈ ਨ ਕਰਉ ਦਰਸਨਾ ॥੧॥ ਰਹਾਉ ॥

Jo na bẖajanṯe nārā▫iṇā.  Ŧin kā mai na kara▫o ḏarsanā. ||1|| rahā▫o.

 

May (mai) I not (karau = do, darsanaa = sight/meeting) be in company of those (jo) who do not (bhajantey) invoke (naaraaina) God. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਿਨ ਕੈ ਭੀਤਰਿ ਹੈ ਅੰਤਰਾ ॥ ਜੈਸੇ ਪਸੁ ਤੈਸੇ ਓਇ ਨਰਾ ॥੨॥

Jin kai bẖīṯar hai anṯrā. Jaise pas ṯaise o▫e narā. ||2||

 

Those whose (bheetar-i) in (jin kai) whose mind there is (antra) gap/separation from, i.e. those who ignore the Creator’s directions within; (jaisey) as are (pas-u) animals (taisey) so are (oey) those (nara) human beings, i.e. they do not make use of human birth to conduct the self by directions of God – given though one’s conscience. 2.

 

ਪ੍ਰਣਵਤਿ ਨਾਮਦੇਉ ਨਾਕਹਿ ਬਿਨਾ ॥ ਨਾ ਸੋਹੈ ਬਤੀਸ ਲਖਨਾ ॥੩॥੨॥

Paraṇvaṯ nāmḏe▫o nākėh binā.  Nā sohai baṯīs lakẖnā. ||3||2||

 

The way a person (binaa) without (naakah-i) nose does not (sohai) look good even if s/he has (batees) thirty two good (lakhna) signs, i.e. one is not approved by the Almighty by performing all rituals and worships if s/he ignores practice of Naam,. 3. 2.

 

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ਦੂਧੁ ਕਟੋਰੈ ਗਡਵੈ ਪਾਨੀ ॥ ਕਪਲ ਗਾਇ ਨਾਮੈ ਦੁਹਿ ਆਨੀ ॥੧॥

Ḏūḏẖ katorai gadvai pānī.  Kapal gā▫e nāmai ḏuhi ānī. ||1||

 

(Naamai) Namdev (duh-i) milked (kapal) an Indian (gaaey) cow and (aani) brought (doodh-u) milk (kattorai) in a cup and (paani) water (gaddvai) in a jug – to the stone idol as advised by his father. 1.

 

ਦੂਧੁ ਪੀਉ ਗੋਬਿੰਦੇ ਰਾਇ ॥ ਦੂਧੁ ਪੀਉ ਮੇਰੋ ਮਨੁ ਪਤੀਆਇ ॥ ਨਾਹੀ ਤ ਘਰ ਕੋ ਬਾਪੁ ਰਿਸਾਇ ॥੧॥ ਰਹਾਉ ॥

Ḏūḏẖ pī▫o gobinḏe rā▫e.  Ḏūḏẖ pī▫o mero man paṯī▫ā▫e.  Nāhī ṯa gẖar ko bāp risā▫e. ||1|| rahā▫o.

 

Thinking with a child-like innocence that the stone was God, he entreated: Please (peeau) drink (doodh-u) the milk O (raaey = king) Sovereign (gobindey) Master of the world. If You (peeau) drink the milk, (meyro) my (man-u) mind (pateeaaey) shall be happy – that I have done as told by my father. (Nahi = if not) otherwise (ko = of, ghar = house) my (baap-u) father shall be (risaaey) angry with me. (Note: On that day Namdev’s father having to go somewhere had given the task of worshipping the idol to him). 1.

(Rahaau) dwell on this and contemplate.

 

ਸੁਇਨ ਕਟੋਰੀ ਅੰਮ੍ਰਿਤ ਭਰੀ ॥ ਲੈ ਨਾਮੈ ਹਰਿ ਆਗੈ ਧਰੀ ॥੨॥

So▫in katorī amriṯ bẖarī.  Lai nāmai har āgai ḏẖarī. ||2||

 

Namdev (lai) took (suin) the gold (kattori) cup (bhari) full of (amrit = nectar) milk; and (dhari) placed (aagai) before – idol he perceived as – (har-i) God. 2.

 

ਏਕੁ ਭਗਤੁ ਮੇਰੇ ਹਿਰਦੇ ਬਸੈ ॥ ਨਾਮੇ ਦੇਖਿ ਨਰਾਇਨੁ ਹਸੈ ॥੩॥

Ėk bẖagaṯ mere hirḏe basai.  Nāme ḏekẖ narā▫in hasai. ||3||

 

Saying (eyk-u) a (bhagat-u) devotee (basai = dwells) is always in (meyrey) my (hirdai) mind, (naarain-u) the Almighty (deykh-i) looked (Naamey) at Namdev and (hasai = laughs) smiled. 3.

 

ਦੂਧੁ ਪੀਆਇ ਭਗਤੁ  ਘਰਿ ਗਇਆ ॥ ਨਾਮੇ ਹਰਿ ਕਾ ਦਰਸਨੁ ਭਇਆ ॥੪॥੩॥

Ḏūḏẖ pī▫ā▫e bẖagaṯ gẖar ga▫i▫ā.  Nāme har kā ḏarsan bẖa▫i▫ā. ||4||3||

 

(Peeaaey = causing to drink) after serving (doodh-u) milk, (bhagat-u) the devotee (gaiaa) went (ghar-i) home, i.e. became steady of mind; (Naamey) Namdev (bhaiaa = happened) had received  (darsan-u) vision (ka) of (har-i) the Almighty. 4. 3.

 

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ਮੈ ਬਉਰੀ ਮੇਰਾ ਰਾਮੁ ਭਤਾਰੁ ॥ ਰਚਿ ਰਚਿ ਤਾ ਕਉ ਕਰਉ ਸਿੰਗਾਰੁ ॥੧॥

Mai ba▫urī merā rām bẖaṯār.  Racẖ racẖ ṯā ka▫o kara▫o singār. ||1||

 

(Mai) I am (bauri) mad – with love and joy that – (raam-u) the Almighty is (meyra) my (bhataar-u) husband, says the soul-woman – a devotee. I (rach-i rach-i) fondly (karau = do, singaar-u = adornment) wear makeup to please (ta kau = that) my spouse, i.e. I remain yearning for God not worrying when people call me mad. 1.

 

ਭਲੇ ਨਿੰਦਉ ਭਲੇ ਨਿੰਦਉ ਭਲੇ ਨਿੰਦਉ ਲੋਗੁ ॥ ਤਨੁ ਮਨੁ ਰਾਮ ਪਿਆਰੇ ਜੋਗੁ ॥੧॥ ਰਹਾਉ ॥

Bẖale ninḏa▫o bẖale ninḏa▫o bẖale ninḏa▫o log.  Ŧan man rām pi▫āre jog. ||1|| rahā▫o.

 

(Log-u) people (bhaley = good) are welcome to (nindau) slander, i.e. let them call me mad.

My (tan-u) body/actions and (man-u) mind/thoughts are (jog-u = for) dedicated to my (piaarey) Beloved (raam) Almighty. 1.

(Rahaau) dwell on this and contemplate.

 

ਬਾਦੁ ਬਿਬਾਦੁ ਕਾਹੂ ਸਿਉ ਨ ਕੀਜੈ ॥ ਰਸਨਾ ਰਾਮ ਰਸਾਇਨੁ ਪੀਜੈ ॥੨॥

Bāḏ bibāḏ kāhū si▫o na kījai.  Rasnā rām rasā▫in pījai. ||2||

 

It is my principle/practice not to (keejai = do) engage in (baad-u bibaad-u) arguments (sio) with (kaahoo) anyone; but instead to (peejai) drink (rasaain-u) the elixir of, i.e. praise virtues of (raam) the Almighty with my (rasna) tongue – and try to emulate them. 2.

 

ਅਬ ਜੀਅ ਜਾਨਿ ਐਸੀ ਬਨਿ ਆਈ ॥ ਮਿਲਉ ਗੁਪਾਲ ਨੀਸਾਨੁ ਬਜਾਈ ॥੩॥

Ab jī▫a jān aisī ban ā▫ī.  Mila▫o gupāl nīsān bajā▫ī. ||3||

 

(Aisi) such is (ban-i aaee = happened) the state of (jeea) the soul/mind and (jaan-i) life/body (ab) now, that I (milau) shall meet (gupaal = nurturer of the world) the Almighty with (bajaaee) playing of (neesaan-u) the drums, i.e. honourably with pomp and show/love and affection. 3.

 

ਉਸਤਤਿ ਨਿੰਦਾ ਕਰੈ ਨਰੁ ਕੋਈ ॥ ਨਾਮੇ ਸ੍ਰੀਰੰਗੁ ਭੇਟਲ ਸੋਈ ॥੪॥੪॥

Usṯaṯ ninḏā karai nar ko▫ī.  Nāme sarīrang bẖetal so▫ī. ||4||4||

 

Let (koee) any (nar-u) person (karai = do, ustat-i = praise) praise or (karai = do, ninda = slandering) slander me. But (naamey) Namdev (bheyttal = met) has found in (soee = that) the One (srirang-u = husband of Lakshmi/world-play) the Almighty. 4. 4.

 

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ਕਬਹੂ ਖੀਰਿ ਖਾਡ ਘੀਉ ਨ ਭਾਵੈ ॥ ਕਬਹੂ ਘਰ ਘਰ ਟੂਕ ਮਗਾਵੈ ॥ ਕਬਹੂ ਕੂਰਨੁ ਚਨੇ ਬਿਨਾਵੈ ॥੧॥

Kabhū kẖīr kẖād gẖī▫o na bẖāvai.  Kabhū gẖar gẖar tūk magāvai.  Kabhū kūran cẖane bināvai. ||1||

 

 

(Kabahoo) sometimes, i.e. some people have so much to eat as (kheer = a milk and rice dish) pudding of (khaadd/khaandd) sugar and (ghee) oil, do not (bhaavai = appeal) appeal, i.e. one does not feel like eating dainty dishes. But sometimes God (mangaavai) causes to beg (ttook) bread/food (ghar ghar) from house to house. And sometimes causes to (binaavai = pick) look for (chaney) gram/chickpeas, i.e. whatever one can get from (kooran-u = trash) leftovers. 1.

 

ਜਿਉ ਰਾਮੁ ਰਾਖੈ ਤਿਉ ਰਹੀਐ ਰੇ ਭਾਈ ॥ ਹਰਿ ਕੀ ਮਹਿਮਾ ਕਿਛੁ ਕਥਨੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥

Ji▫o rām rākẖai ṯi▫o rahī▫ai re bẖā▫ī.  Har kī mahimā kicẖẖ kathan na jā▫ī. ||1|| rahā▫o.

 

We should be happy to (raheeai) be in (tio = that) any state (jiau) as (raam-u) the Almighty (raakhai) keeps, (rey) o (bhaaee = brother) dear friends – human beings. (Kichh-u = some) even a bit of (mahima = greatness) powers of (har-i) the Almighty (na jaaee) cannot be (kathan) told, i.e. whatever the Almighty decides that happens and the devotees happily accept it. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਬਹੂ ਤੁਰੇ ਤੁਰੰਗ ਨਚਾਵੈ ॥ ਕਬਹੂ ਪਾਇ ਪਨਹੀਓ ਨ ਪਾਵੈ ॥੨॥

Kabhū ṯure ṯurang nacẖāvai.  Kabhū pā▫e panhī▫o na pāvai. ||2||

 

(Kabahoo) sometimes one is, i.e. some people are, so rich as to (nachaavai = causes to dance) play with (turey) high quality (turang) horses; and sometimes so poor as not have (panheeo) shoes to (paavai) put (paaey) on the feet. 2.

 

ਕਬਹੂ ਖਾਟ ਸੁਪੇਦੀ ਸੁਵਾਵੈ ॥ ਕਬਹੂ ਭੂਮਿ ਪੈਆਰੁ ਨ ਪਾਵੈ ॥੩॥

Kabhū kẖāt supeḏī suvāvai.  Kabhū bẖūm pai▫ār na pāvai. ||3||

 

Sometimes God (suvaavai = causes to sleep) gives mansions and (supeydi) white/expensive (khaat) bed and sometimes one does not (paavai) have (paiaar-u) straw to spread on (bhoom-i) the ground to sleep on. 3.

 

ਭਨਤਿ ਨਾਮਦੇਉ ਇਕੁ ਨਾਮੁ ਨਿਸਤਾਰੈ ॥ ਜਿਹ ਗੁਰੁ ਮਿਲੈ ਤਿਹ ਪਾਰਿ ਉਤਾਰੈ ॥੪॥੫॥

Bẖanaṯ nāmḏe▫o ik nām nisṯārai.  Jih gur milai ṯih pār uṯārai. ||4||5||

 

Whatever be the state in which we find ourselves, whether of material possessions/comforts or lack of them – and are looking for peace, we should remember (bhant-i) says (naamdeo) Namdev: Practice of Naam or Divine virtues and commands (ik-u = one) alone (nistaarai) can ferry one across the world-ocean to God and be at peace.

One (jih) whom (gur) the guru (milai) meets and guides, he (utaara – causes to disembark, paar-i = on far shore) ferries (tih) that person. 4. 5.

 

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ਹਸਤ ਖੇਲਤ ਤੇਰੇ ਦੇਹੁਰੇ ਆਇਆ ॥ ਭਗਤਿ ਕਰਤ ਨਾਮਾ ਪਕਰਿ ਉਠਾਇਆ ॥੧॥

Hasaṯ kẖelaṯ ṯere ḏehure ā▫i▫ā.  Bẖagaṯ karaṯ nāmā pakar uṯẖā▫i▫ā. ||1||

 

I (aaiaa) came to (teyrey) Your (deyhurey = abode) temple (hasat = laughing, kheylat = playing) with great fondness – to worship. But (karat = doing) while performing/being absorbed in (bhagat-i) devotion/worship, (naama) Namdev was (pakar-i) grabbed, (utthaaiaa) caused to get up – and sent out of the temple because of my low caste. 1.

 

ਹੀਨੜੀ ਜਾਤਿ ਮੇਰੀ ਜਾਦਿਮ ਰਾਇਆ ॥ ਛੀਪੇ ਕੇ ਜਨਮਿ ਕਾਹੇ ਕਉ ਆਇਆ ॥੧॥ ਰਹਾਉ ॥

Hīnṛī jāṯ merī jāḏim rā▫i▫ā.  Cẖẖīpe ke janam kāhe ka▫o ā▫i▫ā. ||1|| rahā▫o.

 

All because of (meyri) my (heenrri) low, (jaat-i) caste, O (raaiaa) king of (jaadim) Yadavs – godhead Krishna of the Mahabharata. (Kaahey = what, kau = for) why did I (aaiaa) come to (janam-i) be born to (chheepey) a cloth printer’s family? 1.

(Rahaau) dwell on this and contemplate.

 

ਲੈ ਕਮਲੀ ਚਲਿਓ ਪਲਟਾਇ ॥ ਦੇਹੁਰੈ ਪਾਛੈ ਬੈਠਾ ਜਾਇ ॥੨॥

Lai kamlī cẖali▫o paltā▫e.  Ḏehurai pācẖẖai baiṯẖā jā▫e. ||2||

 

I (lai) took my (kamli) small blanket and (chalio (palttaaey) turned back and (jaaey) went (paachai) behind (deyhurai) the temple. 2.

 

ਜਿਉ ਜਿਉ ਨਾਮਾ ਹਰਿ ਗੁਣ ਉਚਰੈ ॥ ਭਗਤ ਜਨਾਂ ਕਉ ਦੇਹੁਰਾ ਫਿਰੈ ॥੩॥੬॥

Ji▫o ji▫o nāmā har guṇ ucẖrai.  Bẖagaṯ janāʼn ka▫o ḏehurā firai. ||3||6||

 

(Jiau jiau) as and as (naama) Namdev continued (uchrai = utter) to praise (gun) virtues of (har-i) the Almighty; (deyhura) the temple (phirai) turned (kau = for) towards (bhagat janaa’n) the devotee, i.e. the idol turned the back towards the Brahmins in the temple and faced the wall behind which Namdev sat. 3. 6.

 

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ਭੈਰਉ ਨਾਮਦੇਉ ਜੀਉ ਘਰੁ ੨           ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Bẖairo nāmḏe▫o jī▫o gẖar 2     Ik▫oaʼnkār saṯgur parsāḏ.

 

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.

 

ਜੈਸੀ ਭੂਖੇ ਪ੍ਰੀਤਿ ਅਨਾਜ ॥ ਤ੍ਰਿਖਾਵੰਤ ਜਲ ਸੇਤੀ ਕਾਜ ॥ ਜੈਸੀ ਮੂੜ ਕੁਟੰਬ ਪਰਾਇਣ ॥ ਐਸੀ ਨਾਮੇ ਪ੍ਰੀਤਿ ਨਰਾਇਣ ॥੧॥

Jaisī bẖūkẖe parīṯ anāj.  Ŧarikẖāvaʼnṯ jal seṯī kāj.  Jaisī mūṛ kutamb parā▫iṇ.  Aisī nāme parīṯ narā▫iṇ. ||1||

 

(Jaisi) like (bhookhey) a hungry person (preet-i) loves (anaaj = grain) food or (trikhavant) a thirsty person (kaaj = work to do) has need (seyti) with/for (jal) water.

(Jaisi) like (moorr) a foolish person remains (praain) engrossed with (kuttamb) the family; (taisi) like-wise is (naamey) Namdev’s (preet-i) love for (naraain) the Almighty. 1.

 

ਨਾਮੇ ਪ੍ਰੀਤਿ ਨਾਰਾਇਣ ਲਾਗੀ ॥ ਸਹਜ ਸੁਭਾਇ ਭਇਓ ਬੈਰਾਗੀ ॥੧॥ ਰਹਾਉ ॥

Nāme parīṯ nārā▫iṇ lāgī.  Sahj subẖā▫e bẖa▫i▫o bairāgī. ||1|| rahā▫o.

 

Since the time (naamey) Namdev (laagi) developed (preet-i = love) yearning for the Almighty; he (bhaiao) has remains (sahj subhaaey) naturally (bairaagi) unattached with the world-play of relatives, wealth and other happenings like comfort and discomfort as also rituals. 1.

(Rahaau) dwell on this and contemplate.

 

ਜੈਸੀ ਪਰ ਪੁਰਖਾ ਰਤ ਨਾਰੀ ॥ ਲੋਭੀ ਨਰੁ ਧਨ ਕਾ ਹਿਤਕਾਰੀ ॥ ਕਾਮੀ ਪੁਰਖ ਕਾਮਨੀ ਪਿਆਰੀ ॥ ਐਸੀ ਨਾਮੇ ਪ੍ਰੀਤਿ ਮੁਰਾਰੀ ॥੨॥

Jaisī par purkẖā raṯ nārī.  Lobẖī nar ḏẖan kā hiṯkārī. Kāmī purakẖ kāmnī pi▫ārī.  Aisī nāme parīṯ murārī. ||2||

 

(Jaisi) like an immoral (naari) woman (rat) is imbued with love of (par) another (purkha) man; or (lobhi) a greedy (nar-u) person (haitkaari = lover) is attached to (dhan) wealth.

Or the way (kaamni) the woman is (piaari) dear to (kaami) a lustful (purakh) man; likewise is (naamey) Namdev’s (preet-i) love for (muraari = killer of demon Mur – metaphor for) God. 2.

 

ਸਾਈ ਪ੍ਰੀਤਿ ਜਿ ਆਪੇ ਲਾਏ ॥ ਗੁਰ ਪਰਸਾਦੀ ਦੁਬਿਧਾ ਜਾਏ ॥ ਕਬਹੁ ਨ ਤੂਟਸਿ ਰਹਿਆ ਸਮਾਇ ॥ ਨਾਮੇ ਚਿਤੁ ਲਾਇਆ ਸਚਿ ਨਾਇ ॥੩॥

Sā▫ī parīṯ jė āpe lā▫e.  Gur parsādī ḏubiḏẖā jā▫e.  Kabahu na ṯūtas rahi▫ā samā▫e.  Nāme cẖiṯ lā▫i▫ā sacẖ nā▫e. ||3||

 

(Saai) only that is true/selfless (preet-i) love (j-i) which the Almighty (aapey) IT-self (laaey) creates; this comes when (dubidha = duality) other ideas (jaaey = go) leave the mind.

This love (kabahu na) never (toottas-i) breaks and one (rahiaa) remains (samaaey) absorbed in God. (Naamey) Namdev’s (chit-u) mind is (laiaa = put) focused on practice of (naaey) Naam or virtues and commands (sach-i) of the Eternal. 2.

 

ਜੈਸੀ ਪ੍ਰੀਤਿ ਬਾਰਿਕ ਅਰੁ ਮਾਤਾ ॥ ਐਸਾ ਹਰਿ ਸੇਤੀ ਮਨੁ ਰਾਤਾ ॥ ਪ੍ਰਣਵੈ ਨਾਮਦੇਉ ਲਾਗੀ ਪ੍ਰੀਤਿ ॥ ਗੋਬਿਦੁ ਬਸੈ ਹਮਾਰੈ ਚੀਤਿ ॥੪॥੧॥੭॥

Jaisī parīṯ bārik ar māṯā.  Aisā har seṯī man rāṯā.  Paraṇvai nāmḏe▫o lāgī parīṯ.  Gobiḏ basai hamārai cẖīṯ. ||4||1||7||

 

(Jaisi) like is (preet-i) the love between (baarik) child (ar-u) and (maata) mother; (aaisa) similarly my (man-u) mind (raata) is imbued (sio) with (har-i) the Almighty.

(Pranvai) submits (naamdeo) Namdev: From themoment I (laagi) developed (preet-i) love/yearning and (gobid-u/gobind = master of the world) the Almighty (basai = dwells) is ever present in (hamaarai) my (cheet-i) mind. 4. 1. 7.

 

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ਘਰ ਕੀ ਨਾਰਿ ਤਿਆਗੈ ਅੰਧਾ ॥ ਪਰ ਨਾਰੀ ਸਿਉ ਘਾਲੈ ਧੰਧਾ ॥

Gẖar kī nār ṯi▫āgai anḏẖā.  Par nārī si▫o gẖālai ḏẖanḏẖā.

 

(Andha = blind) a man blinded by lust (tiaagai) forsakes (ki = of, ghar = home) his own (naar-i) wife and (ghaalai = does, dhandha = evil pursuit) indulges (siau) with (par) other (naari) women.

 

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ਜੈਸੇ ਸਿੰਬਲੁ ਦੇਖਿ ਸੂਆ ਬਿਗਸਾਨਾ ॥ ਅੰਤ ਕੀ ਬਾਰ ਮੂਆ ਲਪਟਾਨਾ ॥੧॥

Jaise simbal ḏekẖ sū▫ā bigsānā.  Anṯ kī bār mū▫ā laptānā. ||1||

 

He is (jaisey) like (sooaa) the parrot who (bigsaana) is happy/enthused (deykh-i) seeing (sambal-u) the tree which has attractive but tasteless and sticky flowers; but (baar = time, ki = of, ant = end) ends up (mooaa) dying (lapttaana) stuck to it, i.e. dies chasing lust. 1.

 

ਪਾਪੀ ਕਾ ਘਰੁ ਅਗਨੇ ਮਾਹਿ ॥ ਜਲਤ ਰਹੈ ਮਿਟਵੈ ਕਬ ਨਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Pāpī kā gẖar agne māhi.  Jalaṯ rahai mitvai kab nāhi. ||1|| rahā▫o.

 

(Ghar-u = house) household/family life (ka) of (paapi) a sinner – who lusts for other women – is engulfed (maah-i) in (agney) fire/strife and disharmony. This fire (rahai) keeps (jalat) burning and is (kab naah-i) never (mittvai) extinguished – he is forever caught in evil keeping his family in strife. 1.

(Rahaau) dwell on this and contemplate.

 

ਹਰਿ ਕੀ ਭਗਤਿ ਨ ਦੇਖੈ ਜਾਇ ॥ ਮਾਰਗੁ ਛੋਡਿ ਅਮਾਰਗਿ ਪਾਇ ॥ ਮੂਲਹੁ ਭੂਲਾ ਆਵੈ ਜਾਇ ॥ ਅੰਮ੍ਰਿਤੁ ਡਾਰਿ ਲਾਦਿ ਬਿਖੁ ਖਾਇ ॥੨॥

Har kī bẖagaṯ na ḏekẖai jā▫e.  Mārag cẖẖod amārag pā▫e. Mūlhu bẖūlā āvai jā▫e.  Amriṯ dār lāḏ bikẖ kẖā▫e. ||2||

 

A sinner does not (jaaey) go and (deykhai) see those engaged in (bhagat-i) devotion (ki) of (har-i) the Almighty, i.e. does not keep company with people who live by spiritual/moral values/holy congregation; s/he (chhodd-i) leaves (maarag-u) the path – of righteousness as told by the conscience and – (paaey) puts the self (amaarag-i) on the wrong path.

(Bhoola) straying (moolhu) from the root, – instructions of the Creator to the soul – s/he cannot merge with God – and (aavai) comes and (jaaey) goes, i.e. remains in cycles of births and deaths. S/he (ddaar-i = drop) throws away (amrit-u = nectar) life-giving elixir and (laad-i = loads) carries and (khaaey = eats) consumes (bikh-u) poison, i.e. ignores that human birth enables union with God by living by God’s commands, and indulges in evil instead. 2.

 

ਜਿਉ ਬੇਸ੍ਵਾ ਕੇ ਪਰੈ ਅਖਾਰਾ ॥ ਕਾਪਰੁ ਪਹਿਰਿ ਕਰਹਿ ਸੀਂਗਾਰਾ  ਪੂਰੇ ਤਾਲ ਨਿਹਾਲੇ ਸਾਸ ॥ ਵਾ ਕੇ ਗਲੇ ਜਮ ਕਾ ਹੈ ਫਾਸ ॥੩॥

Ji▫o baisvā ke parai akẖārā.  Kāpar pahir karahi sīʼngārā. Pūre ṯāl nihāle sās.  vā ke gale jam kā hai fās. ||3||

 

(Jio) like when (akhaara = arena) the dancing and singing sessions are held (kai) at the place of (beysva) a dancing woman; s/he (pahar-i) wears provocative (kaapar) clothes and (karah-i = does) puts on (seengaara) adornments;

She (poorey) performs (taal) dance and (nihaaley = watches, saas = breath) sings to the tune of music – to entertain. She has (phaas) noose (ka) of (jam) Divine justice on (galey) the neck (kai) of (va = that) hers – to be held back from God and put in cycles of births and deaths. 3.

 

ਜਾ ਕੇ ਮਸਤਕਿ ਲਿਖਿਓ ਕਰਮਾ ॥ ਸੋ ਭਜਿ ਪਰਿ ਹੈ ਗੁਰ ਕੀ ਸਰਨਾ ॥ ਕਹਤ ਨਾਮਦੇਉ ਇਹੁ ਬੀਚਾਰੁ ॥ ਇਨ ਬਿਧਿ ਸੰਤਹੁ ਉਤਰਹੁ ਪਾਰਿ ॥੪॥੨॥੮॥

Jā ke masṯak likẖi▫o karmā.  So bẖaj par hai gur kī sarnā. Kahaṯ nāmḏe▫o ih bīcẖār.  In biḏẖ sanṯahu uṯarahu pār. ||4||2||8||

 

Only one (ja kai) in whose (mastak-i = forhead) destiny it is (likhiaa) written to receive (karma) Divine grace; (so) that person (bhaj-i hai = runs to) wastes no time in (par-i = putting) placing the self in (sarna = sanctuary) care/guidance (ki) of (gur) the guru.

(Naamdeo) Namdev (kahat = says) gives (ihu) this (beechaar-u) idea; (utrhau = land, paar-i on far shore) get across the world-ocean to the Almighty (in) this (bidh-i) way, o (santahu) seekers. 4. 2. 8.

 

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Note: According to tradition there was a king called Harnakasyap/Hanakhash who had ordered that he, and not God, should be worshipped. However, when the teachers named Sandda and Marka tried to teach this to his son Parahilad, the latter refused to worship anyone but God and also influenced other children. This is the context of the Shabad below.

 

ਸੰਡਾ ਮਰਕਾ ਜਾਇ ਪੁਕਾਰੇ ॥ ਪੜੈ ਨਹੀ ਹਮ ਹੀ ਪਚਿ ਹਾਰੇ ॥ ਰਾਮੁ ਕਹੈ ਕਰ ਤਾਲ ਬਜਾਵੈ ਚਟੀਆ ਸਭੈ ਬਿਗਾਰੇ ॥੧॥

Sandā markā jā▫e pukāre.  Paṛai nahī ham hī pacẖ hāre.  Rām kahai kar ṯāl bajāvai cẖatī▫ā sabẖai bigāre. ||1||

 

The teachers Sandda and Marka (jaaey) went and (pukaarey = called out) reported to the king that his son Parahlad; does not want to (parrai = read) learn to worship his father, the king Harnaakhash; (ham hi) we have (pach-i = burnt, haarey = lost) tried hard and failed.

He (kahai) utters/sings Raam – God’s name, (taal) to the beat of (kar = hands, bajaavai= plays) clapping with hands; and has (bigaarey) has spoilt (sabhai) all (chatteeaa) pupils. 1.

 

ਰਾਮ ਨਾਮਾ ਜਪਿਬੋ ਕਰੈ ॥ ਹਿਰਦੈ ਹਰਿ ਜੀ ਕੋ ਸਿਮਰਨੁ ਧਰੈ ॥੧॥ ਰਹਾਉ ॥

Rām nāmā japibo karai.  Hirḏai har jī ko simran ḏẖarai. ||1|| rahā▫o.

 

He (japibo = recitation, karai = does) sings (naama) virtues of (raam) God, and (dharai) keeps (simran) engaged in remembrance (ko) of (ji) revered (har-i) God. 1.

(Rahaau) dwell on this and contemplate.

 

ਬਸੁਧਾ ਬਸਿ ਕੀਨੀ ਸਭ ਰਾਜੇ ਬਿਨਤੀ ਕਰੈ ਪਟਰਾਨੀ ॥ ਪੂਤੁ ਪ੍ਰਹਿਲਾਦੁ ਕਹਿਆ ਨਹੀ ਮਾਨੈ ਤਿਨਿ ਤਉ ਅਉਰੈ ਠਾਨੀ ॥੨॥

Basuḏẖā bas kīnī sabẖ rāje binṯī karai patrānī. Pūṯ par▫hilāḏ kahi▫ā nahī mānai ṯin ṯa▫o a▫urai ṯẖānī. ||2||

 

(Pattraani) the favourite queen – mother of Parahilad – (karai = makes, binti = request) pleads with her son; (raajey) the king has (keeni = done/brought, bas-i = under control) achieved supremacy over (sabh) all (basudha) land; and you should not disobey him – but she fails to convince him.

And then she informs the king that our (poot-u) son Prahilad, does not (maanai = obey) listen to (kahiaa = saying) the advice to worship the king; (tin = that) he has (tau) instead (tthaani) made up his mind (aurai) otherwise, i.e. is adamant to worship God. 2.

 

ਦੁਸਟ ਸਭਾ ਮਿਲਿ ਮੰਤਰ ਉਪਾਇਆ ਕਰਸਹ ਅਉਧ ਘਨੇਰੀ ॥ ਗਿਰਿ ਤਰ ਜਲ ਜੁਆਲਾ ਭੈ ਰਾਖਿਓ ਰਾਜਾ ਰਾਮਿ ਮਾਇਆ ਫੇਰੀ ॥੩॥

Ḏusat sabẖā mil manṯar upā▫i▫ā karsah a▫oḏẖ gẖanerī. Gir ṯar jal ju▫ālā bẖai rākẖi▫o rājā rām mā▫i▫ā ferī. ||3||

 

(Mil-i) after calling (dustt = evil, sabhaa = gathering) meeting of his evil advisers, the king (pakaaiaa = made firm, mataa = a plan) decided that he would (karsah) make his (audh) life (ghaneyri) enough, i.e. he had lived enough.

(Raaja = king) the Sovereign (raam) Almighty (pheyri) reversed (maaiaa) the things;

IT (rakhio) saved Prahilad when he was sought to be killed by being thrown (gir-i) down the mountain, by hanging from (tar) a tree and from being burnt by (jauaala) fire.

 

ਕਾਢਿ ਖੜਗੁ ਕਾਲੁ ਭੈ ਕੋਪਿਓ ਮੋਹਿ ਬਤਾਉ ਜੁ ਤੁਹਿ ਰਾਖੈ ॥ ਪੀਤ ਪੀਤਾਂਬਰ ਤ੍ਰਿਭਵਣ ਧਣੀ ਥੰਭ ਮਾਹਿ ਹਰਿ ਭਾਖੈ ॥੪॥

Kādẖ kẖaṛag kāl bẖai kopi▫o mohi baṯā▫o jo ṯuhi rākẖai. Pīṯ pīṯāʼnbar ṯaribẖavaṇ ḏẖaṇī thambẖ māhi har bẖākẖai. ||4||

 

Harnaakhash (kopio) became angry, (kaaddh-i) drew (kharrag-u) the sword to create (bhai) fear of (kaal-u) death and said (bataau = tell) show let me see (moh-i) me (j-u) who (raakhai) protects (tuh-i) you.

Prahilad (bhaakhai) says: (Peet peetaambar) the yellow robed – Krishna, metaphor for – (har-i) Almighty (dhani) Master of (tribhavan) the three regions namely water, land and space is (maah-i) in (thambh) the pillar. 4.

 

ਹਰਨਾਖਸੁ ਜਿਨਿ ਨਖਹ ਬਿਦਾਰਿਓ ਸੁਰਿ ਨਰ ਕੀਏ ਸਨਾਥਾ ॥ ਕਹਿ ਨਾਮਦੇਉ ਹਮ ਨਰਹਰਿ ਧਿਆਵਹ ਰਾਮੁ ਅਭੈ ਪਦ ਦਾਤਾ ॥੫॥੩॥੯॥

Harnākẖas jin nakẖah biḏāri▫o sur nar kī▫e sanāthā. Kahi nāmḏe▫o ham narhar ḏẖi▫āvėh rām abẖai paḏ ḏāṯā. ||5||3||9||

 

The Almighty (jin-i) who (bidaario) killed Harnaakhash (nakhah-i) with nails, (kee-ey) makes (sur-i nar) godly persons (sanaatha) of the Master, i.e. always protects the devotees.

(Kah-i) says Namdev: I (dhiaavah) invoke that Almighty who took (narhar-i) man-lion form; IT is (daataa) the giver of (abhai) fearless (pad-u) state, i.e. those who place themselves in care and obedience of God have no fear. 5. 3. 9.