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

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

 

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

rāgu malār bāṇī bhagat nāmadēv jīu kī.   ik‐ōṃkār satigur prasādi.

 

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

 

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

sēvīlē gōpāl rāi akul nirañjan. bhagati dānu dījai jāchahi sant jan.੧. rahāu.

 

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

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

 

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

jāṃ chai ghari dig disai sarāichā baikuṇṭh bhavan chitrasālā sapat lōk sāmāni pūrīalē. jāṃ chai ghari lachhimī kuārī chandu sūraju dīvaṛē kautaku kālu bapuṛā kōṭavālu su karā sirī. su aisā rājā srī naraharī.੧.

 

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

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

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

 

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

jāṃ chai ghari kulālu brahamā chatur mukhu ḍāvaṛā jini bisv sasāru rāchīlē. jāṃ kai ghari īsaru bāvalā jagat gurū tat sārakhā giānu bhākhīlē.

 

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

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

 

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

pāpu punnu jāṃ chai ḍāṅgīā duārai chitr gupatu lēkhīā. dharam rāi parulī pratihāru. s aisā rājā srī gōpālu.੨.

 

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

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

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

 

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

jāṃ chai ghari gaṇ gandharab rikhī bapuṛē ḍhāḍhīā gāvant āchhai. sarab sāsatr bahu rūpīā anagarūā ākhāṛā maṇḍalīk bōl bōlahi kāchhē.

 

In whose house there are (bapurrey = poor) humble (rikhee) sages are (gan) servants (gandharb ddhaaddheeaa) eulogy singers who (gaavant aachhai) sing eulogies of God.

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

 

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

chaur ḍhūl jāṃ chai hai pavaṇu. chērī sakati jīti lē bhavaṇu. aṇḍ ṭūk jā chai bhasamatī. su aisā rājā tribhavaṇ patī.੩.

 

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

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

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

 

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

jāṃ chai ghari kūramā pālu sahasr phanī bāsaku sēj vālūā. aṭhārah bhār banāsapatī mālaṇī chhinavai karōṛī mēgh mālā pāṇīhārīā.

 

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

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

 

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

nakh prasēv jā chai surasarī. sapat samund jāṃ chai ghaṛathalī. ētē jī jāṃ chai varataṇī. s aisā rājā tribhavaṇ dhaṇī.੪.

 

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

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

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

 

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

jāṃ chai ghari nikaṭ varatī arajanu dhrū prahalādu ambarīku nāradu nējai sidh budh gaṇ gandharab bānavai hēlā. ētē jī jāṃ chai hahi gharī.

 

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

 

ਸਰਬ ਬਿਆਪਿਕ ਅੰਤਰ ਹਰੀ ॥ ਪ੍ਰਣਵੈ ਨਾਮਦੇਉ ਤਾਂ ਚੀ ਆਣਿ ॥ ਸਗਲ ਭਗਤ ਜਾ ਚੈ ਨੀਸਾਣਿ ॥੫॥੧॥

sarab biāpik antar harī. praṇavai nāmadēu tāṃ chī āṇi. sagal bhagat jā chai nīsāṇi.੫.੧.

 

(Sarab) the all (biaapik) pervasive (hari) God is (antar-i) present in everyone.

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

 

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

malār. mō kau tūṃ n bisāri tū n bisāri. tū n bisārē rāmaīā.੧. rahāu.

 

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

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

(Rahaau) dwell on this and contemplate.

 

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

ālāvantī ihu bhramu jō hai mujh ūpari sabh kōpilā. sūdu sūdu kari māri uṭhāiō kahā karau bāp bīṭhulā.੧.

 

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

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

 

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

mūē hūē jau mukati dēhugē mukati n jānai kōilā. ē paṇḍīā mō kau ḍhēḍh kahat tērī paij pichhauḍī hōilā.੨.

 

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

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

 

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

tū ju daiālu kripālu kahīatu haiṃ atibhuj bhaiō apāralā. phēri dīā dēhurā nāmē

੩.੨.

 

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

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

 

Page 1293

 

ਮਲਾਰ ਬਾਣੀ ਭਗਤ ਰਵਿਦਾਸ ਜੀ ਕੀ    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

 

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

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

 

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

nāgar janāṃ mērī jāti bikhiāt chammāra. ridai rām gōbind gun sāra.੧. rahāu.

 

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

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

(Rahaau) dwell on this and contemplate.

 

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

surasarī salal krit bārunī rē sant jan karat nahī pāna. surā apavitr nat avar jal rē surasarī milat nahi hōi āna.੧.

 

(Sant = saints, jan = persons) the saints/devotees of God (nahi) do not (karat = do, paan-n = drinking) drink (baarunee) liquor (krit) made with (salal) water of (sursaree) the Ganga – considered sacred.

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

 

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

tar tāri apavitr kari mānīai rē jaisē kāgarā karat bīchāra. bhagati bhāgautu likhīai tih ūparē pūjīai kari namasakāra.੨.

 

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

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

 

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

mērī jāti kuṭ bāṇḍhalā ḍhōr ḍhōvantā nitahi bānārasī ās ās pāsā. ab bipr paradhān tihi karahi ḍaṇḍauti tērē nām saraṇāi ravidāsu dāsā.੩.੧.

 

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

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

 

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

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

 

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

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

(Rahaau) dwell on this and contemplate.

 

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

jā kai bhāgavatu lēkhīai avaru nahī pēkhīai tās kī jāti āchhōp chhīpā. biās mahi lēkhīai sanak mahi pēkhīai nām kī nāmanā sapat dīpā.੧.

 

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

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

 

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

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

 

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

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

 

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

jā kē kuṭamb kē ḍhēḍh sabh ḍhōr ḍhōvant phirahi ajahu bannārasī ās pāsā. āchār sahit bipr karahi ḍaṇḍauti tin tanai ravidās dāsān dāsā.੩.੨.

 

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

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

 

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ਮਲਾਰ     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

malār     ik‐ōṃkār satigur prasādi.

 

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

 

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

milat piārō prān nāthu kavan bhagati tē. sādhasaṅgati pāī param gatē. rahāu.

 

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

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

(Rahaau) dwell on this and contempalte.

 

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

mailē kaparē kahā lau dhōvau. āvaigī nīd kahā lagu sōvau.੧.

 

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

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

 

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

jōī jōī jōriō sōī sōī phāṭiō. jhūṭhai banaji uṭhi hī gaī hāṭiō.੨.

 

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

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

 

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

kahu ravidās bhaiō jab lēkhō. jōī jōī kīnō sōī sōī dēkhiō.੩.੧.੩.

 

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

 

 

 

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