SGGS pp 691-694 Dhanaasri Baani Kabir Ji and Naamdev Ji.
ਰਾਗੁ ਧਨਾਸਰੀ ਬਾਣੀ ਭਗਤ ਕਬੀਰ ਜੀ ਕੀ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Rāg ḏẖanāsrī baṇī bẖagaṯ Kabīr jī kī Ik▫oaʼnkār saṯgur parsāḏ.
Composition of (ji) the revered (bhagat = devotee) saint Kabir, in Raga Dhanaasri. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.
ਸਨਕ ਸਨੰਦ ਮਹੇਸ ਸਮਾਨਾਂ ॥ ਸੇਖਨਾਗਿ ਤੇਰੋ ਮਰਮੁ ਨ ਜਾਨਾਂ ॥੧॥
Sanak sanand mahes samānāʼn. Sekẖnāg ṯero maram na jānāʼn. ||1||
Sages (samaanaa’n = equal to) like Sanak and (sanand) Sanandan – of the four perceived sons of Brahma, the other two being Sanat and Sanaatan Kumar -, and (mah-es/Mahesh) Shanakar/Mahadev – erroneously called Shiv, which refers to the Supreme Being;
And (seykhnaag-i) the serpent with a thousand heads – considered divine – have not (jaanaa’n) known (teyro) Your (maram-u) mystery – of Your being, powers and virtues, O Almighty. 1.
ਸੰਤਸੰਗਤਿ ਰਾਮੁ ਰਿਦੈ ਬਸਾਈ ॥੧॥ ਰਹਾਉ ॥
Sanṯsangaṯ rām riḏai basā▫ī. ||1|| rahā▫o.
Participating (santsangat-i) in holy congregation, I became aware of Divine virtues, and now, (raam-u) the all-pervasive Master (basaai = caused to dwell) abides (ridai) in my mind.
(Rahaau) dwell on this and contemplate.
ਹਨੂਮਾਨ ਸਰਿ ਗਰੁੜ ਸਮਾਨਾਂ ॥ ਸੁਰਪਤਿ ਨਰਪਤਿ ਨਹੀ ਗੁਨ ਜਾਨਾਂ ॥੨॥
Hanūmān sar garuṛ samānāʼn. Surpaṯ narpaṯ nahī gun jānāʼn. ||2||
Servants/devotees (samaanaa’n) like Hanumaan – who served Rama of the Ramayana, and the bird Garurr – the carrier of Vishnu, i.e. the servants of gods, (surpat-i = master/king of gods) Indra and (narpat-i = master of men) earthly kings do not (jaanaa’n) know Your (gun) virtues. 2.
ਚਾਰਿ ਬੇਦ ਅਰੁ ਸਿੰਮ੍ਰਿਤਿ ਪੁਰਾਨਾਂ ॥ ਕਮਲਾਪਤਿ ਕਵਲਾ ਨਹੀ ਜਾਨਾਂ ॥੩॥
Cẖār beḏ ar simriṯ purānāʼn. Kamlāpaṯ kavlā nahī jānāʼn. ||3||
(Chaar-i) the four (beyd) Vedas (ar-u) and Smritis and Puranas, as also (kavla) the goddess Laksmi and (kavlapat-i = husband of Lakshmi) Vishnu do not (jaanaa’n) know Your mysteries. 3.
ਕਹਿ ਕਬੀਰ ਸੋ ਭਰਮੈ ਨਾਹੀ ॥ ਪਗ ਲਗਿ ਰਾਮ ਰਹੈ ਸਰਨਾਂਹੀ ॥੪॥੧॥
Kahi Kabīr so bẖarmai nāhī. Pag lag rām rahai sarnāʼnhī. ||4||1||
(Kah-i) say o Kabir: That person who (lag-i) touches (pag) the feet of, i.e. submits to (raam) the all-pervasive Master and (rahai = remains) places the self in IT’s (sarnaa’nhi) care, is not (bharmai) deluded – to perform rituals as taught by some texts, or worship gods and goddesses as they do not know, and cannot help to find, God. 4. 1.
Page 692
ਦਿਨ ਤੇ ਪਹਰ ਪਹਰ ਤੇ ਘਰੀਆਂ ਆਵ ਘਟੈ ਤਨੁ ਛੀਜੈ ॥ ਕਾਲੁ ਅਹੇਰੀ ਫਿਰੈ ਬਧਿਕ ਜਿਉ ਕਹਹੁ ਕਵਨ ਬਿਧਿ ਕੀਜੈ ॥੧॥
Ḏin ṯe pahar pahar ṯe gẖarī▫āʼn āv gẖatai ṯan cẖẖījai. Kāl aherī firai baḏẖik ji▫o kahhu kavan biḏẖ kījai. ||1||
Our remaining (aav) life (ghattai) is being reduced by (ghareeaa’n/gharreeaa = periods of 24 minutes) short periods adding up to (pahar = three hour period) Pahar and Pahar adding to (din) days, and at the same time (tan-u) the body (chheejai) being weakened.
(Kaal-u) the Divine agent of death (phirai) goes about (aheyree) looking out (jio) like (badhik) a hunter – to take away those souls who do not obey the Almighty -, please (kahahu = say) tell me (kavan) what (bidh-i) method should (keejai = do) be adopted, i.e. is there a way to escape being detained by Divine justice? 1.
ਸੋ ਦਿਨੁ ਆਵਨ ਲਾਗਾ ॥ ਮਾਤ ਪਿਤਾ ਭਾਈ ਸੁਤ ਬਨਿਤਾ ਕਹਹੁ ਕੋਊ ਹੈ ਕਾ ਕਾ ॥੧॥ ਰਹਾਉ ॥
So ḏin āvan lāgā. Māṯ piṯā bẖā▫ī suṯ baniṯā kahhu ko▫ū hai kā kā. ||1|| rahā▫o.
(So) that (din-u) day – when the given life span will end – (aavan laaga) is coming.
You (kahahu) tell me as to (ko-oo) who out of (maat) the mother, (pitaa) father, (bhaaee = brothers) siblings, (sut = sons) children and (banita = wife) spouse will then (ka ka = whose) belong to whom. This means that the parents, siblings, parents or spouse – will not accompany the soul to help when account of deeds is taken and consequences imposed. 1.
(Rahaau) dwell on this and contemplate.
ਜਬ ਲਗੁ ਜੋਤਿ ਕਾਇਆ ਮਹਿ ਬਰਤੈ ਆਪਾ ਪਸੂ ਨ ਬੂਝੈ ॥ ਲਾਲਚ ਕਰੈ ਜੀਵਨ ਪਦ ਕਾਰਨ ਲੋਚਨ ਕਛੂ ਨ ਸੂਝੈ ॥੨॥
Jab lag joṯ kā▫i▫ā mėh barṯai āpā pasū na būjẖai. Lālacẖ karai jīvan paḏ kāran locẖan kacẖẖū na sūjẖai. ||2||
But (jab lag-u) as long as (jot-i = light) the soul (vartai) is present (mah-i) in (kaaiaa) the body, i.e. one has life, (pasu = animal) the unmindful person does not (boojhai) understand (aapa) the self, i.e. does not realize that death is inevitable.
S/he (laalach karai = is greedy) wishes (kaaran) for (jeevan = life, pad = state) life to continue; s/he (soojhai) understands (kachoo na) nothing from what his/her (lochan) eyes see – that no one lives forever. 2.
ਕਹਤ ਕਬੀਰ ਸੁਨਹੁ ਰੇ ਪ੍ਰਾਨੀ ਛੋਡਹੁ ਮਨ ਕੇ ਭਰਮਾ ॥ ਕੇਵਲ ਨਾਮੁ ਜਪਹੁ ਰੇ ਪ੍ਰਾਨੀ ਪਰਹੁ ਏਕ ਕੀ ਸਰਨਾਂ ॥੩॥੨॥
Kahaṯ Kabīr sunhu re parānī cẖẖodahu man ke bẖarmā. Keval nām japahu re parānī parahu ek kī sarnāʼn. ||3||2||
(Kahat) says Kabir: (Sunhu) listen (rey) o (praani) mortal, (chhoddah-u) give up (bharma) delusion (key) of (man) the mind.
(Rey) o (praani) mortal, give up ego and (japah-u) remember and practice (naam-u) Naam/Divine virtues and commands – which were told to the soul before birth; (parh-u) place yourself (sarna) in care/obedience of (eyk) the One Master. 3. 2.
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Note: Bhagat Kabir initially lived at Benaras or Kaashi, which is considered sacred by the Hindus. They believe that anyone who dies there, merges with the Creator and escapes rebirth. However, not caring for such things and being a true devotee of the Almighty, he decided to shift to a place called Magahar which was considered cursed. He was chided for doing so. But, some people expressed surprise that he was always absorbed in God even when outside Kaashi. This Shabad seems to be in that context and he reiterates his belief.
ਜੋ ਜਨੁ ਭਾਉ ਭਗਤਿ ਕਛੁ ਜਾਨੈ ਤਾ ਕਉ ਅਚਰਜੁ ਕਾਹੋ ॥ ਜਿਉ ਜਲੁ ਜਲ ਮਹਿ ਪੈਸਿ ਨ ਨਿਕਸੈ ਤਿਉ ਢੁਰਿ ਮਿਲਿਓ ਜੁਲਾਹੋ ॥੧॥
Jo jan bẖā▫o bẖagaṯ kacẖẖ jānai ṯā ka▫o acẖraj kāho. Ji▫o jal jal mėh pais na niksai ṯi▫o dẖur mili▫o julāho. ||1||
A (jan) person (jo) who (jaanai) knows (kachh-u) something about (bhaau) loving (bhagat-i) devotion, (ta kau) for him/her there is (kaaho = what?) no (acharj-u = wonder) surprise – that one who lives away from Kaashi can remain absorbed in, and be blessed by, the Almighty.
(Jio) the way (jal-u) water (pais-i = put) poured (mah-i) in water cannot (niksai = come out) be separated, (tio) similarly (julaaho = weaver) the weaver Kabir (ddhur-i/ddhal-i = melted) has dissolved ego and (milio = mixed) remains absorbed in the Almighty – be it anywhere. 1.
ਹਰਿ ਕੇ ਲੋਗਾ ਮੈ ਤਉ ਮਤਿ ਕਾ ਭੋਰਾ ॥ ਜਉ ਤਨੁ ਕਾਸੀ ਤਜਹਿ ਕਬੀਰਾ ਰਮਈਐ ਕਹਾ ਨਿਹੋਰਾ ॥੧॥ ਰਹਾਉ ॥
Har ke logā mai ṯa▫o maṯ kā bẖorā. Ja▫o ṯan kāsī ṯajėh kabīrā rama▫ī▫ai kahā nihorā. ||1|| rahā▫o.
O you (loga = people, har-i key = of the Almighty) Brahmins, (mai) I am (tau) after all, (bhora/bhola) of little (mat-i) understanding – to have left Kaashi; – I do not believe in superstitions but am a simple devotee of the Almighty.
(Jau) if Kabir can be emancipated only if he (tajah-i) gives up (tan-u) the body in Kaashi, then (kahaa) what is (nihora) the obligation to obey (ramaeeai = to the all-pervasive Master) the Almighty, i.e. then one can do what one likes and, need not live by Divine virtues and commands, but stay in Kaashi and die there. 1.
(Rahaau) dwell on this and contemplate.
ਕਹਤੁ ਕਬੀਰੁ ਸੁਨਹੁ ਰੇ ਲੋਈ ਭਰਮਿ ਨ ਭੂਲਹੁ ਕੋਈ ॥ ਕਿਆ ਕਾਸੀ ਕਿਆ ਊਖਰੁ ਮਗਹਰੁ ਰਾਮੁ ਰਿਦੈ ਜਉ ਹੋਈ ॥੨॥੩॥
Kahaṯ Kabīr sunhu re lo▫ī bẖaram na bẖūlahu ko▫ī. Ki▫ā kāsī ki▫ā ūkẖar maghar rām riḏai ja▫o ho▫ī. ||2||3||
(Kahat-u) says Kabir: (Sunh-u) listen (rey) o (loee) people, let (na koee) no one (bhoolh-u) be misled (bharam-i) in delusion.
(Kia = what?) it makes no difference whether one dies in Kaashi or (ookhar-u = deserted) the cursed Magahar, (jau) if (raam-u) the Almighty (hoee) is (ridai) in mind – and obeyed, because that is what enables, peace in life and, union with the Almighty. 2. 3.
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ਇੰਦ੍ਰ ਲੋਕ ਸਿਵ ਲੋਕਹਿ ਜੈਬੋ ॥ ਓਛੇ ਤਪ ਕਰਿ ਬਾਹੁਰਿ ਐਬੋ ॥੧॥
Inḏar lok siv lokėh jaibo. Ocẖẖe ṯap kar bāhur aibo. ||1|| gandeur splendor magnificence opulence majesty greatness
One may (jaibo/jaau) go (lok = territory, indr = Indra, the king of gods) to heaven or (lokah-i = territory of, siv = Shiva) be in care of the most powerful of gods. But one (aaibo) comes (baahur-i) back from there, because solace achieved by (ochhey) empty (tap) austerities observed with the purpose of rewards is short-lived, i.e. one who engages in worship of the gods may get solace, but it does not last long.
ਕਿਆ ਮਾਂਗਉ ਕਿਛੁ ਥਿਰੁ ਨਾਹੀ ॥ ਰਾਮ ਨਾਮ ਰਖੁ ਮਨ ਮਾਹੀ ॥੧॥ ਰਹਾਉ ॥
Ki▫ā māʼnga▫o kicẖẖ thir nāhī. Rām nām rakẖ man māhī. ||1|| rahā▫o.
(Kiaa) what can (maa’ngau) I ask; (kichh-u naahi) nothing of material nature is (thir-u = stable) lasting – does not accompany the soul on death.
Only living by (naam) commands of (raam) the Almighty can help; so (rakh-u) keep Naam (maahi) in (man) mind, and emulate them. 1.
(Rahaau) dwell on this and contemplate.
ਸੋਭਾ ਰਾਜ ਬਿਭੈ ਬਡਿਆਈ ॥ ਅੰਤਿ ਨ ਕਾਹੂ ਸੰਗ ਸਹਾਈ ॥੨॥
Sobẖā rāj bibẖai badi▫ā▫ī. Anṯ na kāhū sang sahā▫ī. ||2||
(Sobha) fame, (raaj = kingdom) authority, (bibhai) wealth and (baddiaaee/vaddiaaee) praise, (kaahoo na) none of them goes (sang-i) with the soul (sahaaee) to help (ant-i) at the end – when consequences of deeds are to be faced. 2.
ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਲਛਮੀ ਮਾਇਆ ॥ ਇਨ ਤੇ ਕਹੁ ਕਵਨੈ ਸੁਖੁ ਪਾਇਆ ॥੩॥
Puṯar kalṯar lacẖẖmī mā▫i▫ā. In ṯe kaho kavnai sukẖ pā▫i▫ā. ||3||
(Putr = sons) children, (klatr = wife) spouse, (lachhmi) wealth gathered in (maaiaa) the world-play; (kah-u = say) tell me (kavnai) who has (paaia) obtained (sukh-u = peace) solace (tey) from (in) these – in the hereafter, i.e. they may be lost, and certainly do not help in the hereafter. 3.
ਕਹਤ ਕਬੀਰ ਅਵਰ ਨਹੀ ਕਾਮਾ ॥ ਹਮਰੈ ਮਨ ਧਨ ਰਾਮ ਕੋ ਨਾਮਾ ॥੪॥੪॥
Kahaṯ Kabīr avar nahī kāmā. Hamrai man ḏẖan rām ko nāmā. ||4||4||
(Kahat) says Kabir: Anything (avar) else does not (kaama) work; hence for (hamrai) my (man) mind, the real (dhan) wealth is awareness of (naama) virtues and commands of (raam) the all-pervasive Master – as guide for life. 4. 4.
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Note: In this Shabad, Bhagat Kabir Ji reminds the humans that anyone who forgets commands given by the Creator to the soul on the role in life, goes astray and does not fulfil his/her duties. As a result, s/he goes through numerous life forms. Having got the life of a human being, we should follow the guru’s teachings to keep in mind, and live by, Naam or Divine virtues and commands. This earns Divine grace for union with the Creat0r, and ends further births.
Note: The Shabad uses ਰਾਮ ਸਿਮਰਿ Raam Simar, meaning remember Ram thrice. This shows that one should keep God in mind in thought, word and deed. Naam Japna is not just chanting.
ਰਾਮ ਸਿਮਰਿ ਰਾਮ ਸਿਮਰਿ ਰਾਮ ਸਿਮਰਿ ਭਾਈ ॥ ਰਾਮ ਨਾਮ ਸਿਮਰਨ ਬਿਨੁ ਬੂਡਤੇ ਅਧਿਕਾਈ ॥੧॥ ਰਹਾਉ ॥
Rām simar rām simar rām simar bẖā▫ī. Rām nām simran bin būdṯe aḏẖikā▫ī. ||1|| rahā▫o.
O (bhaaee) brother, let us (raam = almighty, simar-i = remember – thrice – in three ways) be conscious of Naam/virtues and commands of the Almighty in thought, word and deed.
(Adhikaaee) lots of, i.e. all, people (booddtey) drown/succumb to vices (bin-u = without) by not (simran = remembrance) paying attention to (naam) virtues and commands of (raam) the all-pervasive Master – and lose the opportunity provided by human birth to attain union with the Creator. 1.
(Rahaau) pause here and reflect.
ਬਨਿਤਾ ਸੁਤ ਦੇਹ ਗ੍ਰੇਹ ਸੰਪਤਿ ਸੁਖਦਾਈ ॥ ਇਨ੍ਹ੍ਹ ਮੈ ਕਛੁ ਨਾਹਿ ਤੇਰੋ ਕਾਲ ਅਵਧ ਆਈ ॥੧॥
Baniṯā suṯ ḏeh gareh sampaṯ sukẖ▫ḏā▫ī. Inĥ mai kacẖẖ nāhi ṯero kāl avaḏẖ ā▫ī. ||1||
Having (banita = wife) the spouse, (sut = sons) children, (deyh) body, (greyh = houses) mansions and (sampat-i) wealth (sukhdaaee= comfort giving) gives comfort.
But, when (avadh) the time of (kaal) death (aai) comes, (kachh-u naah-i) nothing (mai) amongst (inh) these will (teyro = your) help you, i.e. they will be left behind, so do not get attached to them. 1
ਅਜਾਮਲ ਗਜ ਗਨਿਕਾ ਪਤਿਤ ਕਰਮ ਕੀਨੇ ॥ ਤੇਊ ਉਤਰਿ ਪਾਰਿ ਪਰੇ ਰਾਮ ਨਾਮ ਲੀਨੇ ॥੨॥
Ajāmal gaj ganikā paṯiṯ karam kīne. Ŧe▫ū uṯar pār pare rām nām līne. ||2||
According to Puranic stories, Ajaamal – a Brahmin who got involved with a prostitute, (gaj) an elephant – King Indrayuma in previous birth being born as an elephant because of disrespect to sage Agastya – which was caught by a panther because of a curse, and Ganika – a prostitute; they all (keeney) did (patit = fallen from morals) sinful (karam) deeds.
(Teoo) they (utar-i parey = landed, paar-i = on far shore) got across the world-ocean i.e. overcame their vices – because they (leeney = took) understood and paid attention to (naam) virtues and commands of (raam) the Almighty. 2.
ਸੂਕਰ ਕੂਕਰ ਜੋਨਿ ਭ੍ਰਮੇ ਤਊ ਲਾਜ ਨ ਆਈ ॥ ਰਾਮ ਨਾਮ ਛਾਡਿ ਅੰਮ੍ਰਿਤ ਕਾਹੇ ਬਿਖੁ ਖਾਈ ॥੩॥
Sūkar kūkar jon bẖarame ṯa▫ū lāj na ā▫ī. Rām nām cẖẖād amriṯ kāhe bikẖ kẖā▫ī. ||3||
Because of inability and to understand, and pay attention to, Naam in other life forms, you (bhramey = wandered) went through numerous (jon-i) life forms like (sookar) swine and (kookar) dog; didn’t you (ta-oo) then (aaee = came) feel (laaj) shame, o human being?
(Kaahey) why have you (chhaadd-i = leave) forgotten (naam) virtues and commands of the Almighty, and (khaai = eat, bikh-u = poison) indulge in vices? 3.
ਤਜਿ ਭਰਮ ਕਰਮ ਬਿਧਿ ਨਿਖੇਧ ਰਾਮ ਨਾਮੁ ਲੇਹੀ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਜਨ ਕਬੀਰ ਰਾਮੁ ਕਰਿ ਸਨੇਹੀ ॥੪॥੫॥
Ŧaj bẖaram karam biḏẖ nikẖeḏẖ rām nām lehī. Gur parsāḏ jan Kabīr rām kar sanehī. ||4||5||
(Taj-i) give up (bharam) superstitious beliefs on which (karam) rituals to perform, (bidh-i/vidh-i = methods) conduct from which (nikheyd = forbidden) you should keep away; and (leyhi = take) remember to practise, (naam-u) virtues and commands of (raam) the all-pervasive Master.
Says (jan = servant) humble Kabir: (Prasaad-i = grace of) with guidance of (gur) the guru, (kar-i) make (raam-u) the Almighty your (saneyhi) beloved, i.e. do what God has commanded. 4. 5.
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ਧਨਾਸਰੀ ਬਾਣੀ ਭਗਤ ਨਾਮਦੇਵ ਜੀ ਕੀ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ḏẖanāsrī baṇī bẖagaṯ Nāmḏev jī kī Ik▫oaʼnkār saṯgur parsāḏ.
(Baani = words) composition of (ji) the revered (bhagat = devotee) saint Namdev in Raga Dhanaasri. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.
ਗਹਰੀ ਕਰਿ ਕੈ ਨੀਵ ਖੁਦਾਈ ਊਪਰਿ ਮੰਡਪ ਛਾਏ ॥ ਮਾਰਕੰਡੇ ਤੇ ਕੋ ਅਧਿਕਾਈ ਜਿਨਿ ਤ੍ਰਿਣ ਧਰਿ ਮੂੰਡ ਬਲਾਏ ॥੧॥
Gahrī kar kai nīv kẖuḏā▫ī ūpar mandap cẖẖā▫e. Mārkande ṯe ko aḏẖikā▫ī jin ṯariṇ ḏẖar mūnd balā▫e. ||1||
We (khudaaee = have dug) dig (neev) foundations that (kar-i kai = making) goes (gahri) deep and (oopar-i) on it (chhaaey) build (manddap) mansions – in which we live for a limited period.
But, (ko) who lives (adhikaaee = more) longer life (tey) than the sage Markanddey – who had very long life, and still (balaaey) spent his life covering himself with (trin) grass (dhar-i) kept over (moondd) the head, i.e. lived in a thatched hut.
ਹਮਰੋ ਕਰਤਾ ਰਾਮੁ ਸਨੇਹੀ ॥ ਕਾਹੇ ਰੇ ਨਰ ਗਰਬੁ ਕਰਤ ਹਹੁ ਬਿਨਸਿ ਜਾਇ ਝੂਠੀ ਦੇਹੀ ॥੧॥ ਰਹਾਉ ॥
Hamro karṯā rām sanehī. Kāhe re nar garab karaṯ hahu binas jā▫e jẖūṯẖī ḏehī. ||1|| rahā▫o.
(Raam-u) the all-pervasive (karta) Creator is (hamro) my (saneyhi) beloved, i.e. I take only Divine protection – and seek nothing else.
(Rey) o (nar = man) human being, (kaahey) why do you (karat hah-u = do) have (garab-u) pride because of your possessions? The body is (jhootthi = false) transitory and will (binas-i jaaey) will perish.
(Rahaau) dwell on this and contemplate.
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Here are examples from epics.
ਮੇਰੀ ਮੇਰੀ ਕੈਰਉ ਕਰਤੇ ਦੁਰਜੋਧਨ ਸੇ ਭਾਈ ॥ ਬਾਰਹ ਜੋਜਨ ਛਤ੍ਰੁ ਚਲੈ ਥਾ ਦੇਹੀ ਗਿਰਝਨ ਖਾਈ ॥੨॥
Merī merī kaira▫o karṯe ḏurjoḏẖan se bẖā▫ī. Bārah jojan cẖẖaṯar cẖalai thā ḏehī girjẖan kẖā▫ī. ||2||
According to the Mahabharata, (kairau) the Kauravs (kartey = said, meyri meyri = my, mine) were proud of their kingdom and had (bhaaee) brothers (sey) like the king (durjodhan) Duryodhana.
(Chhatar = umbrella) protection to them was provided by the army that (chalai tha) extended to (baarah = twelve, jojan/yojan = four koh/five miles) sixty miles, but ultimately – they were killed in battle and – their (deyhee) bodies were (khaaee) eaten by (girjhan) vultures, i.e. there was none to cremate them. 2
ਸਰਬ ਸੁਇਨ ਕੀ ਲੰਕਾ ਹੋਤੀ ਰਾਵਨ ਸੇ ਅਧਿਕਾਈ ॥ ਕਹਾ ਭਇਓ ਦਰਿ ਬਾਂਧੇ ਹਾਥੀ ਖਿਨ ਮਹਿ ਭਈ ਪਰਾਈ ॥੩॥
Sarab so▫in kī lankā hoṯī rāvan se aḏẖikā▫ī. Kahā bẖa▫i▫o ḏar bāʼnḏẖe hāthī kẖin mėh bẖa▫ī parā▫ī. ||3||
According to the Ramayana, (sarab) all (lanka) Ceylon (hoti) was made of (suin/sona) gold and had (adhikaaee) a highly powerful king (sey) like (raavan) Ravana.
(Kahaa = so what, bhaio = was) so what if he had (haathi) elephants (baandhey) tethered (dar-i) at the place, but he was killed and all this (bhaee) became (paraaee) of someone else, i.e. was given to his brother Bibheekshan, by Rama. 3.
Note: Durbaasa was an ascetic who got angry easily. Some Yadava boys tied a pan on the belly of a young boy for him to look like a pregnant girl, and asked Durbaasa about the gender of the ‘expected’ baby. He saw the deception and cursed that the one to be born would put an end to their lineage. Most of the Yadavas except Krishna were killed fighting amongst themselves. The story goes that the whole pan was ordered to be rubbed to powder but a small piece was still left which was thrown into the sea and swallowed by a fish. The fish was caught by a hunter, who fixed that piece to his arrow. While hunting he saw something in the bushes which looked like the eye of a deer. He aimed and hit it, but it turned out to be a shine in Krishna’s foot and he was killed. Thus the Yadava lineage came to an end. However, according to the epic Mahabharata, another version says that Krishna died because of a curse of Duryodhana’s wife Ghandhaari. But the sequence of events leading to his death is the same. This is the context of the first line in the next verse.
ਦੁਰਬਾਸਾ ਸਿਉ ਕਰਤ ਠਗਉਰੀ ਜਾਦਵ ਏ ਫਲ ਪਾਏ ॥ ਕ੍ਰਿਪਾ ਕਰੀ ਜਨ ਅਪੁਨੇ ਊਪਰ ਨਾਮਦੇਉ ਹਰਿ ਗੁਨ ਗਾਏ ॥੪॥੧॥
Ḏurbāsā si▫o karaṯ ṯẖag▫urī jāḏav e fal pā▫e. Kirpā karī jan apune ūpar nāmḏe▫o har gun gā▫e. ||4||1||
For (karat = practicing, tthagaari = deception) trying to deceive the Sage Durbaasa, (jaadav) the Yadavas (paaey) got (aey) this (phal = fruit) consequence – that their total lineage was destroyed, i.e. they suffered because of arrogance.
The Almighty (kripa kari) was kind to (apuney = own) IT’s (jan) servant (naamdeo) Namdev who has shed vanity and (gaaey = sings) praises (gun) virtues of (har-i) the Almighty and tries to emulate them. 4. 1.
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ਦਸ ਬੈਰਾਗਨਿ ਮੋਹਿ ਬਸਿ ਕੀਨ੍ਹ੍ਹੀ ਪੰਚਹੁ ਕਾ ਮਿਟ ਨਾਵਉ ॥ ਸਤਰਿ ਦੋਇ ਭਰੇ ਅੰਮ੍ਰਿਤ ਸਰਿ ਬਿਖੁ ਕਉ ਮਾਰਿ ਕਢਾਵਉ ॥੧॥
Ḏas bairāgan mohi bas kīnĥī pancẖahu kā mit nāva▫o. Saṯar ḏo▫e bẖare amriṯ sar bikẖ ka▫o mār kadẖāva▫o. ||1||
(Moh-i) I (bas-i keenhi) have controlled (das) the ten (bairaagan-i = yearning) restless organs, i.e.
- the five sensory organs – which entice the mind through seeing, hearing, taste, touch and smell;
- the five action organs namely hands, legs, mouth, excretory and sex organs which act under ego of the mind.
- with this, (naavau = name) the very existence of (panchah-u) all five vices – lust, anger, greed, attachment to the world-play and vanity – has been (mitt) erased.
I have (kadhaavhu) dispelled (bikh-u/vishay) vices from (doey) the two (satar-i) hidden (sar-i) pools and (bharey) filled them with (amrit) the life giving elixir, i.e. my thoughts and deeds are now free from external influence and act by Naam, or virtues and commands of the Almighty.
ਪਾਛੈ ਬਹੁਰਿ ਨ ਆਵਨੁ ਪਾਵਉ ॥ ਅੰਮ੍ਰਿਤ ਬਾਣੀ ਘਟ ਤੇ ਉਚਰਉ ਆਤਮ ਕਉ ਸਮਝਾਵਉ ॥੧॥ ਰਹਾਉ ॥
Pācẖẖai bahur na āvan pāva▫o. Amriṯ baṇī gẖat ṯe ucẖara▫o āṯam ka▫o samjẖāva▫o. ||1|| rahā▫o.
I shall not (paavau = get the state) be subject to (aavan-u = coming) taking birth (paachhai = back) into the world again; I (uchrau) utter (amrit = life-giving, baani = words) Divine commands (tey) from (ghatt = mind) my heart and (samjhaavau) cause this understanding (kau) to (aatam = inner-self) the mind.
ਬਜਰ ਕੁਠਾਰੁ ਮੋਹਿ ਹੈ ਛੀਨਾਂ ਕਰਿ ਮਿੰਨਤਿ ਲਗਿ ਪਾਵਉ ॥ ਸੰਤਨ ਕੇ ਹਮ ਉਲਟੇ ਸੇਵਕ ਭਗਤਨ ਤੇ ਡਰਪਾਵਉ ॥੨॥
Bajar kuṯẖār mohi hai cẖẖīnāʼn kar minaṯ lag pāva▫o. Sanṯan ke ham ulte sevak bẖagṯan ṯe darpāva▫o. ||2||
(Moh-i) I have (chheena = cut to pieces) given up (bajar = unbearable) my terrible (kutthaar-u = opposite of coolness) anger/envy against the devotees, and now (lag-i = attach) touch (paavau) their feet and (kar-i mimnat-i) make entreaties – to make me part of them.
(Ultey = reversed) instead of being angry, (ham) I am (seyvak) a servant of (santan) the seekers and (ddar-paavau) am afraid of, i.e. show respect to, (bhagtan) the devotees. 2.
ਇਹ ਸੰਸਾਰ ਤੇ ਤਬ ਹੀ ਛੂਟਉ ਜਉ ਮਾਇਆ ਨਹ ਲਪਟਾਵਉ ॥ ਮਾਇਆ ਨਾਮੁ ਗਰਭ ਜੋਨਿ ਕਾ ਤਿਹ ਤਜਿ ਦਰਸਨੁ ਪਾਵਉ ॥੩॥
Ih sansār ṯe ṯab hī cẖẖūta▫o ja▫o mā▫i▫ā nah laptāva▫o. Mā▫i▫ā nām garabẖ jon kā ṯih ṯaj ḏarsan pāva▫o. ||3||
I can (chhoottau) be free (tey) from (ih) this (sansaar) world, i.e. not be reborn, (jau) if I do not (lapttaavau) cling to (maaia) the world-play, i.e. if I break attachment to relatives, status and wealth etc.
In fact attachment to (maaiaa) the world-play is the other (naam-u) name of – the reasons for – being put (garabh jon-i) in the womb; only if I (taj-i) give up (tih = that) attachment to the world-play that I may (paavau) find (darsan-u = vision) the Almighty within. 3.
ਇਤੁ ਕਰਿ ਭਗਤਿ ਕਰਹਿ ਜੋ ਜਨ ਤਿਨ ਭਉ ਸਗਲ ਚੁਕਾਈਐ ॥ ਕਹਤ ਨਾਮਦੇਉ ਬਾਹਰਿ ਕਿਆ ਭਰਮਹੁ ਇਹ ਸੰਜਮ ਹਰਿ ਪਾਈਐ ॥੪॥੨॥
Iṯ kar bẖagaṯ karahi jo jan ṯin bẖa▫o sagal cẖukẖā▫ī▫ai. Kahaṯ nāmḏe▫o bāhar ki▫ā bẖarmahu ih sanjam har pā▫ī▫ai. ||4||2||
(Jan) the person (jo) who (karah-i = does) engages in (bhagat-i) devotion (kar-i = do, it-u = this) this way, i.e. after breaking attachment to temptations/vices in the world-play, (sagal) all (tin) his/her (bhau) apprehensions for any wrong-doing (chukaaeeai = ends) are obviated.
(Kahat) says Namdev: (Kia) why do you (bharmah-u) wander (baahar-i) outside? (Ih) this (sanjam) is the method to (paaeeai) find (har-i) the Almighty, i.e. loving devotion is the way. 4. 2.
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Note: In the Shabad below, Bhagat Namdev uses analogies of legendry love in nature to describe his love for the Almighty. At the end he uses the term Beethul – which is the name of a deity in the state of Maharashtra in India – as metaphor for the Master.
ਮਾਰਵਾੜਿ ਜੈਸੇ ਨੀਰੁ ਬਾਲਹਾ ਬੇਲਿ ਬਾਲਹਾ ਕਰਹਲਾ ॥ ਜਿਉ ਕੁਰੰਕ ਨਿਸਿ ਨਾਦੁ ਬਾਲਹਾ ਤਿਉ ਮੇਰੈ ਮਨਿ ਰਾਮਈਆ ॥੧॥
Mārvāṛ jaise nīr bālhā bel bālhā karhalā. Ji▫o kurank nis nāḏ bālhā ṯi▫o merai man rām▫ī▫ā. ||1||
(Jaisey) like (neer-u) water is (baalha) dear – looked forward to – (maarvaarr-i) in the desert and (karhalaa) the camel looks forward to (beyl = creeper) green fodder.
Or, (jio) like (kurank) the deer (baalha = loves) runs for (naad-u = sound) music (nis-i) at night – played by the hunter, (tio) similarly (raamaeeaa) the all-pervasive Master is dear to (m-eyrai) my (man-i) mind. 1.
ਤੇਰਾ ਨਾਮੁ ਰੂੜੋ ਰੂਪੁ ਰੂੜੋ ਅਤਿ ਰੰਗ ਰੂੜੋ ਮੇਰੋ ਰਾਮਈਆ ॥੧॥ ਰਹਾਉ ॥
Ŧerā nām rūṛo rūp rūṛo aṯ rang rūṛo mero rām▫ī▫ā. ||1|| rahā▫o.
O (meyrey) my (ramaeeaa) all-pervasive Master, (teyra) Your (naam-u) commands are (roorro) lovable, and lovable is Your (roop-u) form; Your (rang) colour is (at-i) very lovable, i.e. I praise Your virtues and manifestation in nature. 1.
(Rahaau) dwell on this and contemplate.
ਜਿਉ ਧਰਣੀ ਕਉ ਇੰਦ੍ਰੁ ਬਾਲਹਾ ਕੁਸਮ ਬਾਸੁ ਜੈਸੇ ਭਵਰਲਾ ॥ ਜਿਉ ਕੋਕਿਲ ਕਉ ਅੰਬੁ ਬਾਲਹਾ ਤਿਉ ਮੇਰੈ ਮਨਿ ਰਾਮਈਆ ॥੨॥
Ji▫o ḏẖarṇī ka▫o inḏar bālhā kusam bās jaise bẖavralā. Ji▫o kokil ka▫o amb bālhā ṯi▫o merai man rām▫ī▫ā. ||2||
(Jio) the way (indr-u) rains are (baalhaa) dear (kau) to (dharnee) the earth, and (baas-u) fragrance of (kusam) the flowers is dear to (bhavarla) to the bumblebee.
(Jio) like (amb-u) the mango tree is dear to/liked by (kokil) the bird quail; (tiau) similarly the Almighty is dear to my mind. 2.
ਚਕਵੀ ਕਉ ਜੈਸੇ ਸੂਰੁ ਬਾਲਹਾ ਮਾਨ ਸਰੋਵਰ ਹੰਸੁਲਾ ॥ ਜਿਉ ਤਰੁਣੀ ਕਉ ਕੰਤੁ ਬਾਲਹਾ ਤਿਉ ਮੇਰੈ ਮਨਿ ਰਾਮਈਆ ॥੩॥
Cẖakvī ka▫o jaise sūr bālhā mān sarovar hansulā. Ji▫o ṯaruṇī ka▫o kanṯ bālhā ṯi▫o merai man rām▫ī▫ā. ||3||
(Jaisey) like (soor-u = sun) sunlight is (baalhaa) dear/looked forward to by the female bird Chakvi – to be able to see the male Chakva; and (hansulaa) the bird Hans loves (maan sarovar) the lake Maansrovar – where it gets to peck on pearls.
Or, (jio) like (kant-u) the husband is (baalhaa) dear (kau) to (taruni) the young woman/wife; (tio) similarly the Almighty is dear to (meyrai) my (man-i) mind. 3.
ਬਾਰਿਕ ਕਉ ਜੈਸੇ ਖੀਰੁ ਬਾਲਹਾ ਚਾਤ੍ਰਿਕ ਮੁਖ ਜੈਸੇ ਜਲਧਰਾ ॥ ਮਛੁਲੀ ਕਉ ਜੈਸੇ ਨੀਰੁ ਬਾਲਹਾ ਤਿਉ ਮੇਰੈ ਮਨਿ ਰਾਮਈਆ ॥੪॥
Bārik ka▫o jaise kẖīr bālhā cẖāṯrik mukẖ jaise jalḏẖarā. Macẖẖulī ka▫o jaise nīr bālhā ṯi▫o merai man rām▫ī▫ā. ||4||
(Jaisey) like (kheer-u) milk is dear (kau) to (baarik) the baby, and (mukh) mouth of (chaatrik) the rain bird looks forward to (jaldharaa) the raindrop to fall into it – as it cannot drink water otherwise.
Like (neer-u) water is dear to (machhuli) the fish; (tio) so is the Almighty dear to my mind. 4.
ਸਾਧਿਕ ਸਿਧ ਸਗਲ ਮੁਨਿ ਚਾਹਹਿ ਬਿਰਲੇ ਕਾਹੂ ਡੀਠੁਲਾ ॥ ਸਗਲ ਭਵਣ ਤੇਰੋ ਨਾਮੁ ਬਾਲਹਾ ਤਿਉ ਨਾਮੇ ਮਨਿ ਬੀਠੁਲਾ ॥੫॥੩॥
Sāḏẖik siḏẖ sagal mun cẖāhėh birle kāhū dīṯẖulā. Sagal bẖavaṇ ṯero nām bālhā ṯi▫o nāme man bīṯẖulā. ||5||3||
(Saadhik) the seekers, (sidh) accomplished saints and (mun-i) sages, (sagal) all (chaahah-i) seek the Almighty, but (kaahoo) some (virley) rare ones (ddeetthula = seen) have obtain Divine vision.
(Teyro) Your (naam-u) commands/cosmic laws are (baalhaa = dear) obeyed by (sagal) all (bhavans = places) planets, similarly (beetthula) the Almighty is praised (man-i) by the mind (naamey) of Namdev. 5. 3.
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Note: Translation of the Shabad below has been mostly based on the meanings of words given in Mahakosh of Bhai Kahn Singh Nabha. Bhai Sahib links examples from epics with the various words in a verse of this Shabad to make it understandable, which otherwise is a challenge.
ਪਹਿਲ ਪੁਰੀਏ ਪੁੰਡਰਕ ਵਨਾ ॥ ਤਾ ਚੇ ਹੰਸਾ ਸਗਲੇ ਜਨਾਂ ॥ ਕ੍ਰਿਸ੍ਨਾ ਤੇ ਜਾਨਊ ਹਰਿ ਹਰਿ ਨਾਚੰਤੀ ਨਾਚਨਾ ॥੧॥
Pahil purī▫e pundrak vanā. Ŧā cẖe hansā sagle janāʼn. Krisnā ṯe jān▫ū har har nācẖanṯī nācẖnā. ||1||
(Pahil = first) before (pureeay = habitats) the creation, (punddrak = white like lotus) the Creator (vanaa/banaa = formed) came into being.
(Chey) from (ta) That came (hansaa) the souls of (sagley) all (janaa’n) creatures.
(Jaanaoo) know that – the way – (naachna) the dancers – the milkmaids – (naachanti) danced to signs (tey) from (krisna) Krishna of the Mahabharata – the creation functions according to commands/laws of (har-i- har-i) the Almighty. 1.
ਪਹਿਲ ਪੁਰਸਾਬਿਰਾ ॥ ਅਥੋਨ ਪੁਰਸਾਦਮਰਾ ॥ ਅਸਗਾ ਅਸ ਉਸਗਾ ॥ ਹਰਿ ਕਾ ਬਾਗਰਾ ਨਾਚੈ ਪਿੰਧੀ ਮਹਿ ਸਾਗਰਾ ॥੧॥ ਰਹਾਉ ॥
Pahil pursābirā. Athon pursāḏmarā. Asgā as usgā. Har kā bāgrā nācẖai pinḏẖī mėh sāgrā. ||1|| rahā▫o.
(Pahil) first came (puras-aabiraa) the Primal Being; (athon) after that (purasa-damra) the creatures – who are to obey the Creator.
(Asgaa) everything (as/ast) is (usgaa = of that) of the Creator; the whole creation is (baagra/baag) the garden of (har-i) the Almighty and (naachai = dances) moves like (saagra = sea/water) water shakes (mah-i) in (pindhi) pots of the Persian wheel.
(Rahaau) dwell on this and contemplate.
ਨਾਚੰਤੀ ਗੋਪੀ ਜੰਨਾ ॥ ਨਈਆ ਤੇ ਬੈਰੇ ਕੰਨਾ ॥ ਤਰਕੁ ਨ ਚਾ ॥ ਭ੍ਰਮੀਆ ਚਾ ॥ ਕੇਸਵਾ ਬਚਉਨੀ ਅਈਏ ਮਈਏ ਏਕ ਆਨ ਜੀਉ ॥੨॥
Nācẖanṯī gopī jannā. Na▫ī▫ā ṯe baire kanna. Ŧarak na cẖā. Bẖarmī▫ā cẖā. Kesvā bacẖ▫unī a▫ī▫e ma▫ī▫e ek ān jī▫o. ||2||
In the story of the Mahabharata, (gopi = milkmaid, ja’nnaa = multiple) the milk-maids (naachanti) danced to Krishna’s tune; (naeeaa = one who makes laws) the laws are (tey = from) made by the Almighty, and (bairey = others) the creatures give (ka’nnaa) ears, i.e. listen.
(Tarak = argument, na = not, cha = say) do not find fault with this; that (bhrameeaa cha) is delusion.
Here are (bachauni) the words of (kesva = with long hair, Krishna – metaphor for) the Almighty: (aan = bring in mind) know that (aeeay = this) the creation and (maeeay) Myself are (ek) one, i.e. the creation is manifestation of the Creator. 2.
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Note: the verse below gives conversation between Bhagat Naamdev representing the human soul and the Almighty.
ਪਿੰਧੀ ਉਭਕਲੇ ਸੰਸਾਰਾ ॥ ਭ੍ਰਮਿ ਭ੍ਰਮਿ ਆਏ ਤੁਮ ਚੇ ਦੁਆਰਾ ॥ ਤੂ ਕੁਨੁ ਰੇ ॥ ਮੈ ਜੀ ॥ ਨਾਮਾ ॥ ਹੋ ਜੀ ॥ ਆਲਾ ਤੇ ਨਿਵਾਰਣਾ ਜਮ ਕਾਰਣਾ ॥੩॥੪॥
Pinḏẖī ubẖkale sansārā. Bẖaram bẖaram ā▫e ṯum cẖe ḏu▫ārā. Ŧū kun re. Mai jī. Nāmā. Ho jī. Ālā ṯe nivārṇā jam kārṇā. ||3||4||
Namdev: (Sansaara = world) the creatures keep taking births and dying, like (pindhi) the pots on the Persian wheel (ubh = come up, kaley = go down) are repeatedly filled with water and emptied; (bhram-i bhram-i) having wandered in numerous births, I (aaey) have come (tum chey) to Your (duaarey) door – to seek Your grace for freedom from births and deaths.
The Almighty: (Rey) o (kun-u/kaun) who are (too) you?
Namdev: (Ji = revered) Sir, it is (mai) me.
The Almighty: Is it Naama/Namdev?
Namdev: (Ho/haa’n) Yes (ji) Sir.
I have come to seek (nivaarana) freedom from (aala = home) entanglements in the world-play, which are (kaarnaa) the cause for (jam) Divine justice to keep the soul away from You, the Almighty. 3. 4.
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ਪਤਿਤ ਪਾਵਨ ਮਾਧਉ ਬਿਰਦੁ ਤੇਰਾ ॥ ਧੰਨਿ ਤੇ ਵੈ ਮੁਨਿ ਜਨ ਜਿਨ ਧਿਆਇਓ ਹਰਿ ਪ੍ਰਭੁ ਮੇਰਾ ॥੧॥
Paṯiṯ pāvan māḏẖa▫o biraḏ ṯerā. Ḏẖan ṯe vai mun jan jin ḏẖi▫ā▫i▫o har parabẖ merā. ||1||
O (maadhau = husband of Lakshmi, Vishnu – metaphor for) Almighty, (paavan = purifier) lifting (patit = fallen) those who have succumbed to vices, is (teyra) Your (birad-u) nature/tradition – when they seek Your care.
(Dha’nn-i) blessed (tey vai) are those (mun-i jan) sages who (dhiaaio) pay attention to, i.e. are devoted to – virtues and commands of (prabh-u) the Master (meyra = my) of all. 1.
ਮੇਰੈ ਮਾਥੈ ਲਾਗੀ ਲੇ ਧੂਰਿ ਗੋਬਿੰਦ ਚਰਨਨ ਕੀ ॥ ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਤਿਨਹੂ ਤੇ ਦੂਰਿ ॥੧॥ ਰਹਾਉ ॥
Merai māthai lāgī le ḏẖūr gobinḏ cẖarnan kī. Sur nar mun jan ṯinhū ṯe ḏūr. ||1|| rahā▫o.
(Dhoor-i) the dust (ki) of (charnan) the feet of (gobind) the Master of universe (ley) has been taken and (laagi) applied on (meyrai) my (maathai) forehead, i.e. I have surrendered myself to the Almighty, and practice IT”s virtues and commands.
This practice is (door-i) far away (tey) from, i.e. this is not done by, (sur-i = like gods, nar = men/persons) persons who look like gods and (mun-i jan) the sages, i.e. they are proud, not humble, for what they do. 1.
(Rahaau) dwell on this and contemplate.
ਦੀਨ ਕਾ ਦਇਆਲੁ ਮਾਧੌ ਗਰਬ ਪਰਹਾਰੀ ॥ ਚਰਨ ਸਰਨ ਨਾਮਾ ਬਲਿ ਤਿਹਾਰੀ ॥੨॥੫॥
Ḏīn kā ḏa▫i▫āl māḏẖou garab parhārī. Cẖaran saran nāmā bal ṯihārī. ||2||5||
O Almighty, You are (daaiaal-u) kind to (deen) the hapless and (parhaari) dispeller of (garab) pride.
Naama/Namdev (bal-i/balee = is sacrifice) adores You, and has placed himself at (tihaari) Your (charan) feet and sought (saran) sanctuary – to be protected. 2. 5.
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