Shivpreet Singh

Niralamb Upanishad

Introduction

The Niralamba Upanishad is a Sanskrit text and is one of the 22 Samanya (general) Upanishads of Hinduism. The text, along with the Sarvasara Upanishad, is one of two dedicated glossaries embedded inside the collection of ancient and medieval era 108 Upanishads, on 29 basic concepts of Hindu philosophy.

Niralamba Upanishad begins with around 40 questions on definitions, for instance the definition of Brahman, Sanyaas etc. Then all these are defined. The upanishad states that men, women, all living beings, Hindu gods such as Vishnu and Rudra (Shiva), are in their essence just the same ultimate reality that is Brahman. The text presents answers resonant with the Advaita Vedanta school of Hinduism.

Following is the Sanskrit Text followed by an English translation. For folks who are interested in other Upanishads I do have some other articles on those, but a better place to start is K. N. Aiyar's translation of 30 Upanishads. It was one of the first English translations of the Upanishads and it seems to be really well done. For example, here is the definition of Brahman according to the Niralamb Upanishad as translated by K. N. Aiyar:

The message is strikingly similar to Guru Nanak's message on Oneness through Ekonkaar. So I believe it is apt to hear the following meditation on Ekonkaar while reading this:

Sanskrit Text

निरालम्बोपनिषत्

यत्रालम्बालम्बिभावो विद्यते न कदाचन ।
ज्ञविज्ञसम्यग्ज्ञालम्बं निरालम्बं हरिं भजे ॥

ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

ॐ नमः शिवाय गुरवे सच्चिदानन्दमूर्तये ।
निष्प्रपञ्चाय शान्ताय निरालम्बाय तेजसे ॥

निरालम्बं समाश्रित्य सालम्बं विजहाति यः ।
स संन्यासी च योगी च कैवल्यं पदमश्नुते ॥१॥

एषमज्ञानजन्तूनां समस्तारिष्टशान्तये ।
यद्यद्बोद्धव्यमखिलं तदाशङ्क्य ब्रवीम्यम् ॥२॥

किं ब्रह्म । क ईश्वरः । को जीवः । का प्रकृतिः । कः परमात्मा । को ब्रह्मा । को विष्णुः । को रुद्रः । क इन्द्रः । कः शमनः । सः शमनः । कः सूर्य । कश्चन्द्र । के सुराः । के असुराः । के पिशाचाः । के मनुष्याः । काः स्त्रियः । के पश्वादयः । किं स्थावरम् । के ब्राह्मणादयः । का जातिः । किं कर्म । किमकर्म । किं ज्ञानम् । किमज्ञानम् । किं सुखम् । किं दुखम् । कः स्वर्गः । को नरकः । को बन्धः । को मोक्षः । क उपास्यः । कः शिष्यः । को विद्वान् । को मूढः । किमासुरम् । किं तपः । किं पदमं पदम् । किं ग्राह्यम् । किमग्राह्यम् । कः संन्यासीत्याशङ्क्याह ब्रह्मेति । ॥३॥

स होवाच महदहङ्कारपृथिव्यप्तॆजोवाय्वाकाशत्वेन बृहद्रूपेणाण्डकोशेन कर्मज्ञानार्थरूपतया भासमानमद्वितीयमखिलोपाद्विनिर्मुक्तं तत्सकलशक्त्युपबृंहितमनाद्यनन्तं शुद्धं शिवं शान्तं निर्गुणमित्यादिवाच्यमनिर्वाच्यं चैतन्यं ब्रह्म ईश्वर इति च । ब्रह्मैव स्वशक्तिं प्रकृत्यभिधेयामाश्रित्य लोकान्सृष्ट्वा प्रविश्यान्तर्यामित्वेन ब्रह्मादीनां बुद्धीन्द्रियनियन्तृत्वादीश्वरः ॥ ४ ॥

जीव इति च ब्रह्मविष्णवीशानेन्द्रादीनां नामरूपद्वारा स्थूलोऽहमिति मिथ्याध्यासवशाज्जीवः । सोऽहमेकोऽपि देहारम्भकभेदवशाद्बहुजीवः ॥ ५ ॥

प्रकृतिरिति च ब्रह्मणः सकाशान्नानाविचित्रजगन्निर्माणसामार्थ्यबुद्धिरूपा ब्रह्मशक्तिरेव प्रकृतिः ॥ ६ ॥
परमात्मेति च देहादेः परतरत्वाद्ब्रह्मैव परमात्मा ॥ ७ ॥
स ब्रह्मा स विष्णुः स इन्द्रः स शमनः स सूर्यः स चन्द्रस्ते असुरास्ते पिशाचास्ते मनुष्यास्ताः स्त्रियते पश्वादयस्तत्स्थावरं ते ब्राह्मणादयः ॥ ८ ॥
सर्वं खल्विदं ब्रह्म नेह नानास्ति किञ्चन ॥ ९ ॥
जातिरिति च । न चर्मणो न रक्तस्य न मांसस्य न चास्थिनः ।
न जातिरात्मनो जातिर्व्यवहारप्रकल्पिता ॥ १० ॥
कर्मेति च क्रियमाणेन्द्रियैः कर्माण्यहं करोमीत्यध्यात्मनिष्ठतया कृतं कर्मैव कर्म । अकर्मेति च कर्तुव्यभोक्तृत्वाद्यहङ्कारतया बन्धरूपं जन्मादिकारणं नित्यनैमित्तिकयागव्रततपोदानादिषु फलाभिसन्धानं यत्तदकर्म॥ ११-१२॥
ज्ञानमिति च देहेन्द्रियनिग्रहसद्गुरूपासनश्रवणमनननिदिध्यासनैर्यद्यदृग्दृश्यस्वरूपं सर्वान्तरस्थं सर्वसमं घटपचादिपदार्थमिवाविकारं विकारेषु चैतन्यं विना किञ्चिन्नास्तीति साक्षात्कारानुभवो ज्ञानम् ॥ १३ ॥
अज्ञानमिति च रज्जौ सर्पभ्रान्तिरिवाद्वितीये सर्वानुस्यूते सर्वमये ब्रह्मणि देवतिर्यङ्नरस्थावरस्त्रीपुरुषवर्णाश्रम -बन्धमोक्षोपाधिनानात्मभेदकल्पितं ज्ञानमज्ञानम् ॥ १४ ॥
सुखमिति च सच्चिदानन्दस्वरूपं ज्ञात्वानन्दरूपा या स्थितिः सैव सुखम् ॥ १५ ॥
दुःखमिति अनात्मरूपो विषयसङ्कल्प एव दुःखम् ॥ १६ ॥
स्वर्ग इति च सत्संसर्गः स्वर्गः ।
नरक इति च असत्संसारविषयजनसंसर्ग एव नरकः ॥ १७ ॥
बन्ध इति च अनाद्यविद्यावासनया जातोऽहमित्यादिसङ्कल्पो बन्धः ॥ १८ ॥
पितृमातृसहोदरदारापत्यगृहारामक्षेत्रममतासंसारावरणसङ्कल्पो बन्धः ॥ १९ ॥
कर्तृत्वाद्यहङ्कारसङ्कल्पो बन्धः ॥ २० ॥
अणिमाद्यष्टैश्वर्याशासिद्धसङ्कल्पो बन्धः ॥ २१ ॥
देवमनुष्याद्युपासनाकामसङ्कल्पो बन्धः ॥ २२ ॥
यमाद्यष्टाङ्गयोगसङ्कल्पो बन्धः ॥ २३ ॥
वर्णाश्रमधर्मकर्मसङ्कल्पो बन्धः ॥ २४ ॥
आज्ञाभयसंशयात्मगुणसङ्कल्पो बन्धः ॥ २५ ॥
यागव्रततपोदानविधिविधानज्ञानसङ्कल्पो बन्ध ॥ २६ ॥
केवलमोक्षापेक्षा सङ्कल्पो बन्धः ॥ २७ ॥
सङ्कल्पमात्रसंभवो बन्धः ॥ २८ ॥
मोक्ष इति च नित्यानित्यवस्तुविचारादनित्यसंसारसुखदुःखविषयसमस्तक्षेत्र ममताबन्धक्षयो मोक्षः ॥ २९ ॥
उपास्य इति च सर्वशरीरस्थचैतन्यब्रह्मप्रापको गुरुरुपास्यः ॥ ३० ॥
शिष्य इति च विद्याध्वस्तप्रपञ्चावगाहितज्ञानावशिष्टं ब्रह्मैव शिष्यः ॥ ३१ ॥
विद्वानिति च सर्वान्तरस्थस्वसंविद्रूपविद्विद्वान् ॥ ३२ ॥
मूढ इति च कर्तृत्वाद्यहङ्कारभावारूढो मूढः ॥ ३३ ॥
आसुरमिति च ब्रह्मविष्ण्वीशानेन्द्रादीनामैश्वर्यकामनया निरशनजपाग्निहोत्रादिष्वन्तरात्मानं संतापयति चात्युग्ररागद्वेष-विहिंसादम्भाद्यपेक्षितं तप आसुरम् ॥ ३४ ॥
तप इति च ब्रह्म सत्यं जगन्मिथ्येत्यपरोक्षज्ञानाग्निना । ब्रह्माद्यैश्वर्याशासिद्धसङ्कल्पबीजसन्तापं तपः ॥ ३५ ॥
परमं पदमिति च प्राणेन्द्रियाद्यन्तः करणगुणादेः। परतरं सच्चिदानन्दमयं नित्यमुक्तब्रह्मस्थानं परमं पदम् ॥ ३६ ॥
ग्राह्यमिति च देशकालवस्तुपरिच्छेदराहित्यचिन्मात्रस्वरूपं ग्राह्यम् ॥ ३७ ॥
अग्राह्यमिति च स्वस्वरूपव्यतिरिक्तमायामयबुद्धीन्द्रियगोचरजगत्सत्यत्वचिन्तनमग्राह्यम् ॥ ३८ ॥
संन्यासीति च सर्वधर्मान्परित्यज्य निर्ममो निरहङ्कारो भूत्वा ब्रह्मेष्टं शरणमुपगम्य तत्त्वमसि अहं ब्रह्मास्मि सर्वं खल्विदं ब्रह्म नेह नानास्ति किञ्चनेत्यादिमहावाक्यार्थानुभवज्ञानाद् ब्रह्मैवाहमस्मीति निश्चित्य निर्विकल्पसमाधिना स्वतन्त्रो यतिश्चरति स संन्यासी स मुक्तः स पूज्यः स योगी स परमहंसः सोऽवधूतः स ब्राह्मण इति ॥ ३९ ॥
इदं निरालम्बोपनिषदं योऽधीते गुर्वनुग्रहतः सोऽग्निपूतो भवति स वायुपूतो भवति न स पुनरावर्तते न स पुनरावर्तते पुनर्नाभिजायते पुनर्नाभिजायत इत्युपनिषत् ॥ ४० ॥
ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
|| इति निरालम्बोपनिषत्समाप्ता ॥

Translation

Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

1. I shall raise and answer (questions covering) all that must be known for liquidating the misfortunes of living beings plunged in ignorance.

2. (1) What is Brahman ?
(2) Who is God ?
(3) Who is living being ?
(4) What is Prakriti ?
(5) Who is the Supreme Self ?
(6) Who is Brahma ?
(7) Who is Vishnu ?
(8) Who is Rudra ?
(9) Who is Indra ?
(10) Who is (the god of) Death ?
(11) Who is the Sun ?
(12) Who is the Moon ?
(13) Who are the Gods ?
(14) Who are the demons ?
(15) Who are the evil spirits ?
(16) Who are men ?
(17) Who are women ?
(18) Who are animals and so forth ?
(19) What is the immobile ?
(20) Who are the Brahmanas, etc., ?
(21) What is a caste ?
(22) What is deed ?
(23) What is a non-deed ?
(24) What is knowledge ?
(25) What is ignorance ?
(26) What is pleasure ?
(27) What is pain ?
(28) What is heaven ?
(29) What is hell ?
(30) What is bondage ?
(31) What is liberation ?
(32) What is to be adored ?
(33) Who is the disciple ?
(34) Who is the sage ?
(35) Who is the deluded ?
(36) What is the demoniac ?
(37) What is austerity ?
(38) Which is the supreme abode ?
(39) What is to be sought after ?
(40) What is to be rejected ?
(41) Who is the renouncer (Sannyasin) ?

3. (1) Brahman is the ineffable Spirit. It appears as the Mahat (the Sankhyan Great), the ego, (the elements) earth, water, fire, air and ether – the macrocosm and as actions, knowledge and ends. It is non-dual and free from all adjuncts. It is big with all powers and is without beginning and end. It may be spoken of as pure, good, quiescent, unqualified.

4. (2) God is the veritable Brahman that, depending on Its power called Prakriti creates the worlds and enters (into them) as the inner Controller of Brahma, etc., (He) is Ishvara, as He controls the intellect and the sense-organs.

5. (3) The living being (Jiva) is he who, through false superimposition, affirms ‘I am gross’ due to ‘the name and form’ of Brahma, Vishnu, Isana, Indra, etc. (Jiva thinks): Though I am one, due to the differences of the causes that originate the body, the Jivas are many.

6. (4) Prakriti is but the power of Brahman; it is intellectual in nature and competent to create the variegated and marvellous world from (the matrix) of Brahman.

7. (5) The supreme Self is Brahman alone being altogether different from body, etc.

8-9. (6-20) Brahma, Vishnu, Indra, (the god of) Death, the Sun, the Moon, the gods, the demons, men, women, animals, etc.; the immobile the Brahmanas, etc.; are that very Spirit.

10. (21) Neither skin nor blood nor flesh nor bone has caste; To self is caste ascribed through mere usage.

11. (22) ‘I do the deeds that are done through sense-organs’ – the deed thus done as centred in the Self alone is the deed (in question).

12. (23) The deed done with conceit as agent and enjoyer, causing birth, etc., binds; The non-deed is the obligatory and occasional action – sacrifice, holy vow, austerity, gifts, etc., done without desire for their fruit.

13. (24) Knowledge is the immediate realization, due to the disciplining of body and sense-organs, service rendered to the Teacher, hearing, thinking and meditation, that there is nothing but Spirit, the essence of both subjects and objects, which is immutable among the mutables like pots and clothes, the same in all, their innermost (essence).

14. (25) Ignorance is the illusory knowledge – like that of the snake in the rope – of Brahman that is All in all, all-pervasive and non-dual. (This illusory knowledge) is associated with a plurality of selves based on the plurality of the adjuncts of bondage and liberation, viz.; stations in life, castes, men, women, the immobiles, mankind, (lower) animals and gods.

15. (26) Pleasure is the blissful state that succeeds the knowledge of the essence of Being, Intelligence and Bliss. (27) It (Dukha - pain) is the mere Sankalpa (or the thinking) of the objects of mundane existence (or of not-Self).

16. (28) Heaven is the association with the holy.

17. (29) Association with the worldly folk who are unholy alone is hell.

18. (30) Bondage consists in imagining due to the beginningless latent impressions of nescience, ‘I am born, etc.’

19. Bondage consists in imagining a plunge into the flux of existence with its possessive claims on fields, gardens, houses, children, wives, brothers, mothers and fathers.

20. Bondage is the conceit of egoistic agency in regard to actions, etc.

21. Bondage is the imagination prompted by the desire for the eight powers, anima, etc.

22. Bondage is the imagination prompted by the yearning for adoring gods, men, etc.

23. Bondage is the imagination (leading to) the practice of Yoga with its eight limbs, Yama, etc.

24. Bondage is the planning of action and duties bound up with castes and stations of life.

25. Bondage is to imagine that Atman has qualities like doubts, fear, etc.

26. Bondage is to plan (to acquire) knowledge, to perform sacrifices, vows, austerity and (make) gifts.

27. Bondage is to plan to devote oneself exclusively to moksha.

28. Bondage is what springs exclusively from imagination.

29. (31) Liberation is the attenuation, through discrimination between the eternal and the ephemeral, of the sense of ownership in regard to objects that generate fleeting pleasures and pains in the transmigratory life.

30. (32) Adorable is the teacher who leads one to Brahman, the Spirit dwelling in all bodies.

31. (33) The disciple is Brahman indeed that remains altogether immersed in the knowledge of the world as obliterated by the awareness (of its ground, viz., Brahman).

32. (34) The sage is the knower of the essence of Self-awareness present in all as their innermost (part).

33. (35) The deluded is he who is sustained by the conceit of egoism as regards agency, etc.

34. (36) Demoniac is the austerity, rooted in entrenched attachment, aversion, destructive violence, hypocrisy, etc.; that torments oneself by performing ‘repetition of holy names’ and Agnihotra while fasting and that is prompted by the desire to secure the power of gods like Brahma, Vishnu, Indra and Isana.

35. (37) Austerity is the burning, in the fire of immediate realization of the world’s falsity, of the seed of imagination fashioned by the desire to secure the power of Brahma, etc.

36. (38) The supreme abode is Brahman’s status, one of eternal freedom, comprising Being, Intelligence, and Bliss, beyond the qualities of the inner organ and the sense-organs and the vital breaths.

37. (39) To be sought after is the essence of the pure Spirit undetermined by space, time and objects.

38. (40) To be rejected is the thought that true is the world other than one’s own Self that is perceived by the false sense organs and the intellect.

39. (41) The Sannyasin (mendicant monk) is the wandering independent ascetic who has known for certain, in the indeterminate concentration (Nirvikalpa-Samadhi), ‘I am Brahman’. He is led upto it through the experiential knowledge of the contents of Major texts like: ‘There is no plurality here’; ‘All this is Brahman’; 'That Thou Art', etc.; after renouncing all duties, sense of possession and the ego, and taking refuge in the beloved Brahman. That ascetic is liberated; he is adorable; he is the Yogin; he is the Immense; he is the Brahmana.

In the shabad "Jo Mange," Guru Arjan sings of the Govind whose power spreads in all four directions. He feels like Govind's hand is on his head. Whoever has sincerely asked for their vices to be removed, becomes a better person. Whoever has asked for a revolution of the mind has obtained it. He feels Govind's merciful eyes keeping a watch. He feels supremely protected. It is not a fluke that Guru Arjan uses the name of Hari that for generations has been used as the protector of the meek cows: Govind. "Guru Govind protects his own," sings Guru Arjan. "The Guru of all Gurus is One," reminds Guru Nanak.

ਧਨਾਸਰੀ ਮਹਲਾ ੫ ॥ धनासरी महला ५ ॥ Ḏẖanāsrī mėhlā 5. Dhanaasaree, Fifth Mehl: ਚਤੁਰ ਦਿਸਾ ਕੀਨੋ ਬਲੁ ਅਪਨਾ ਸਿਰ ਊਪਰਿ ਕਰੁ ਧਾਰਿਓ ॥ चतुर दिसा कीनो बलु अपना सिर ऊपरि करु धारिओ ॥ Cẖaṯur ḏisā kīno bal apnā sir ūpar kar ḏẖārio. He has extended His power in all four directions, and placed His hand upon my head. ਕ੍ਰਿਪਾ ਕਟਾਖ੍ਯ੍ਯ ਅਵਲੋਕਨੁ ਕੀਨੋ ਦਾਸ ਕਾ ਦੂਖੁ ਬਿਦਾਰਿਓ ॥੧॥ क्रिपा कटाख्य अवलोकनु कीनो दास का दूखु बिदारिओ ॥१॥ Kirpā katākẖy avlokan kīno ḏās kā ḏūkẖ biḏārio. ||1|| Gazing upon me with his Eye of Mercy, He has dispelled the pains of His slave. ||1|| ਹਰਿ ਜਨ ਰਾਖੇ ਗੁਰ ਗੋਵਿੰਦ ॥ हरि जन राखे गुर गोविंद ॥ Har jan rākẖe gur govinḏ. The Guru, the Lord of the Universe, has saved the Lord's humble servant. ਕੰਠਿ ਲਾਇ ਅਵਗੁਣ ਸਭਿ ਮੇਟੇ ਦਇਆਲ ਪੁਰਖ ਬਖਸੰਦ ॥ ਰਹਾਉ ॥ कंठि लाइ अवगुण सभि मेटे दइआल पुरख बखसंद ॥ रहाउ ॥ Kanṯẖ lāe avguṇ sabẖ mete ḏaiāl purakẖ bakẖsanḏ. Rahāo. Hugging me close in His embrace, the merciful, forgiving Lord has erased all my sins. ||Pause|| ਜੋ ਮਾਗਹਿ ਠਾਕੁਰ ਅਪੁਨੇ ਤੇ ਸੋਈ ਸੋਈ ਦੇਵੈ ॥ जो मागहि ठाकुर अपुने ते सोई सोई देवै ॥ Jo māgėh ṯẖākur apune ṯe soī soī ḏevai. Whatever I ask for from my Lord and Master, he gives that to me. ਨਾਨਕ ਦਾਸੁ ਮੁਖ ਤੇ ਜੋ ਬੋਲੈ ਈਹਾ ਊਹਾ ਸਚੁ ਹੋਵੈ ॥੨॥੧੪॥੪੫॥ नानक दासु मुख ते जो बोलै ईहा ऊहा सचु होवै ॥२॥१४॥४५॥ Nānak ḏās mukẖ ṯe jo bolai īhā ūhā sacẖ hovai. ||2||14||45|| Whatever the Lord's slave Nanak utters with his mouth, proves to be true, here and hereafter. ||2||14||45||

Moko Taar Le is a shabad by Bhagat Namdev. I have been singing this since 2008 am releasing some recent recordings through the album "Moko Taar Le" this year as part of Bhagat Namdev's 750th birth centenary celebrations. Lyrics, translation, the story of Dhruv, my notes on this shabad and bhagat Namdev, as well as more information about the quotes in the video can be found below.

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Lyrics (More below)

Moko Taar le Rama Taar le
Main Ajaan Jan Taribe Na Jaano
Baap Beethla Baah De

Nar Te Sur Hoye Jaat Nimakh Mai
Satgur Budh Sikhlaayi
Nar Te Upaj Suraj Ko Jitiyo
So Avkhad Mai Paayi

Jahaan Jahaan Dhu Naarad Teke
Naik Tikavo Mohe
Tere Naam Avilamb Bahut Jan Udhare
Naame ki Nij Mat Eh

Thoughts and Ruminations

This poem is about a journey from humanity to divinity, and the role of the satguru in doing so. It can happen fast says Namdev. So says Guru Nanak in Asa, jin manas te devte kiye karat na laagi vaar ... the satguru turns man to divinity, and it didn't take any time! So the poem is about the rapid journey from humanity to divinity.

No matter how many times I stumble, you have the power to return me home again and again. Naik, not once, again and again. I fall to humanity again and again, and you raise me to divinity every time. And you take no time. A-vilamb, without delay.

Beethal/Beethla

The word "Beethla" or "Beethal" is used for God by Bhagat Namdev in the Guru Granth Sahib. Contemporary Marathis will recognize the word "Vitthal" or "Biththal." It is interesting to note that the similarities between this word and "Beda", "Bohit", "Boat", "Bethel" and "Bethlehem". Beda means boat and occurs many times in the Guru Granth Sahib. We use "Kaljug ke bohit" in ardaas - implying the Guru is the boat in Kaljug. Boat is obviously a boat. Bethel is a hebrew word that means house of God, but one especially made for sailors. Every time we say the word "Beethla" we are reminded of Guru, the boat to God.

The name of God is untranslatable. And there is special meaning of every name. Guru Nanak says, "Balhaari Jaoon Jete Terai Naav Hain" or "I love you in every one of your names." That is one of the reasons why, when I do my translations -- as you will notice in this video -- I keep the name of God that is being used unchanged. To really know what it means, one has to take a deep dive into Guru Nanak's Mool Mantra.

More on Naik

It seems to come from Na + Ek ... not one, many. Again and again place me there.

SGGS Gurmukhi-Gurmukhi Dictionary
ŉaik(u). ਹਮੇਸ਼ਾਂ। always. ਉਦਾਹਰਨ: ਜਹਾ ਜਹਾ ਧੂਅ ਨਾਰਦੁ ਟੇਕੇ ਨੈਕੁ ਟਿਕਾਵਹੁ ਮੋਹਿ ॥ Raga Gond, ŉaamdev, 3, 2:1 (P: 874).

Mahan Kosh Encyclopedia
ਵਿ- ਤਨਿਕ. ਥੋੜਾ. "ਯਹ ਮਨ ਨੈਕ ਨ ਕਹਿਓ ਕਰੈ". (ਦੇਵ ਮਃ ੯)। (2) ਨ- ਏਕ. ਬਹੁਤ। (3) ਨ- ਐਕ੍ਯ. ਫੁੱਟ. ਵਿਰੋਧ.

More on Avilamb/Avlamb

ਤੇਰੇ ਨਾਮ ਅਵਿਲੰਬਿ ਬਹੁਤੁ ਜਨ ਉਧਰੇ
Tere Naam Avilamb Bahut Jan Udhare
With the support of your name many people were emancipated

SGGS Gurmukhi-Gurmukhi Dictionary
Avilaŉb(i). ਆਸਰੇ। support. ਉਦਾਹਰਨ: ਤੇਰੇ ਨਾਮ ਅਵਿਲੰਬਿ ਬਹੁਤੁ ਜਨ ਉਧਰੇ ਨਾਮੇ ਕੀ ਨਿਜਮਤਿ ਏਹ ॥ Raga Gond, ŉaamdev, 3, 2:2 (P: 874).

SGGS Gurmukhi-English Dictionary
[1. n. 2. Adj.] 1. (from Sk. Âlambana) backing, dependence, 2. (from Sk. Avilambana) quickly
SGGS Gurmukhi-English Data provided by Harjinder Singh Gill, Santa Monica, CA, USA.

Hindi/Sanskrit

Alternative forms
अविलम्ब (avilamb)

Etymology
Borrowed from Sanskrit अविलम्ब (avilamba).
Pronunciation[edit]
IPA(key): /ə.ʋɪ.ləmb/
Adverb[edit]

अविलंब • (avilamb)
straightaway, without delay

Marathi -

https://www.shabdkosh.com/dictionary/marathi-english/avalamba/avalamba-meaning-in-english

avalamba - meaning in English
avalamba

Pronunciation
avalamba, avalamba

Meanings of अवलंब in English
resort

The Story of Dhruv

Legend goes that long long ago, there was a King by the name of Uttanapada who had two wives. The first wife was Suniti who had one son called Dhruva, and the second wife called Suniti who had a son called Uttama. Suruchi who was very pretty and very dear to the king while Suniti, and by extension Dhruva, were not much cared about.

Then came an incident that changed Dhruva's life when he was five years old. That fateful day, when the king was sitting in his court, Dhruva saw Uttama, Suruchi’s son run to sit on the lap of the king, their father. He too wanted to be on his father's lap and ran towards him. When the king took up Dhruva on his lap, a jealous Suruchi severely abused the king and had him thrown out of the royal court.

Dhruva went away heart-broken to his mother and asked why his father did not love him. She explained that the true father of all truly loved him and that he was the one who had the power to give or take any space. Dhruva wanted to meet this true father and his mother told him that he had to pray, not realizing that he would be serious and actually leave home in search of the true father. He kept looking for his father in the forest and seeing his devotion, the sage Narada came down from the heavens to guide him.

Dhruva was devoted and determined. He did what Narad had taught him and was rewarded. Apparently God came riding on the back of a giant bird, Garuda, and told Dhruva that he was pleased with his worship and he could have anything he wanted. But by this time, Dhruva had lost all worldly attachment and told God that he didn't want anything apart from God himself. God granted him a region in the sky which is called Dhruva-loka, and he still lives there as the Dhruva taara (called the North Star or Pole Star).

From a mere human, Dhruva became divine, in an instant. From having no place or love, through his determination he secured an eternal abode called Dhruva loka in which he continues to shine as the Dhruva taara, the north star. The story shows how the divinity of true and lasting love can be attained through unconditional surrender.

Related Shabads:

Sansar Samunde Taar Gobinde

Balhaari Gur Aapne

Deen Dayaal Bharose Tere
Man Jeetai Jagjit

Moko taar Le Raama - Gurbani

ਮੋ ਕਉ ਤਾਰਿ ਲੇ ਰਾਮਾ ਤਾਰਿ ਲੇ ॥
ਮੈ ਅਜਾਨੁ ਜਨੁ ਤਰਿਬੇ ਨ ਜਾਨਉ ਬਾਪ ਬੀਠੁਲਾ ਬਾਹ ਦੇ ॥੧॥ ਰਹਾਉ ॥

ਨਰ ਤੇ ਸੁਰ ਹੋਇ ਜਾਤ ਨਿਮਖ ਮੈ ਸਤਿਗੁਰ ਬੁਧਿ ਸਿਖਲਾਈ ॥
ਨਰ ਤੇ ਉਪਜਿ ਸੁਰਗ ਕਉ ਜੀਤਿਓ ਸੋ ਅਵਖਧ ਮੈ ਪਾਈ ॥੧॥

ਜਹਾ ਜਹਾ ਧੂਅ ਨਾਰਦੁ ਟੇਕੇ ਨੈਕੁ ਟਿਕਾਵਹੁ ਮੋਹਿ ॥
ਤੇਰੇ ਨਾਮ ਅਵਿਲੰਬਿ ਬਹੁਤੁ ਜਨ ਉਧਰੇ ਨਾਮੇ ਕੀ ਨਿਜ ਮਤਿ ਏਹ ॥੨॥੩॥

Shabad Transliteration in English

Mo kao ṯār le rāmā ṯār le.

Mai ajān jan ṯaribe na jāno bāp bīṯẖulā bāh ḏe. ||1|| rahāo.

Nar ṯe sur hoe jāṯ nimakẖ mai saṯgur buḏẖ sikẖlāī.

Nar ṯe upaj surag kao jīṯio so avkẖaḏẖ mai pāī. ||1||

Jahā jahā ḏẖūa nāraḏ teke naik tikāvahu mohi.
Ŧere nām avilamb bahuṯ jan uḏẖre nāme kī nij maṯ eh. ||2||3||

Lyrics in English (Transliteration 2)

English Translation

Ferry me, Raama, ferry me across.

I'm ignorant, I can't swim; Father Beethla, give me your arm!

With Satgur's wisdom a human can be trained divinity instantly,

Pour within me the elixir that empowers an earthling to win heaven

Please place me wherever you placed Dhroo through Naarad
I know You have ferried across countless without delay

Another translation

Ferry me, Raama, ferry me across.

I'm ignorant, I can't swim; Father Beethla, give me your arm!

A Human can become divine instantly through the wisdom of Satguru

An earthling can win heaven through the elixir I have found

Wherever you placed Dhruv through Narad, Place me there again and again

Through your name many have emancipated, this is my firm belief

Another Translation: The Prayer of Bhagat Namdev, Raag Gond

Ferry me, Raama, ferry me.

I am ignorant, I can't swim. Father Beethla, give me your arm!

Grant me, this mere human, the wisdom to achieve divinity without delay

Give me the medicine to conquer heaven despite being an earthling

Please place me where Dhroo was placed with Naarad's guidance

I know countless have been saved without delay through your Name.

Transliteration and Translation by Kulbir Singh Thind & Dr. Sant Singh Khalsa

Gond.

In Raag Gond

Mo kao ṯār le rāmā ṯār le.

Carry me across, O Lord, carry me across.

Mai ajān jan ṯaribe na jāno bāp bīṯẖulā bāh ḏe. ||1|| rahāo.

I am ignorant, and I do not know how to swim. O my Beloved Father, please give me Your arm. ||1||Pause||

Nar ṯe sur hoe jāṯ nimakẖ mai saṯgur buḏẖ sikẖlāī.

I have been transformed from a mortal being into an angel, in an instant; the True Guru has taught me this.

Nar ṯe upaj surag kao jīṯio so avkẖaḏẖ mai pāī. ||1||

Born of human flesh, I have conquered the heavens; such is the medicine I was given. ||1||

Jahā jahā ḏẖūa nāraḏ teke naik tikāvahu mohi.

Please place me where You placed Dhroo and Naarad, O my Master.

Ŧere nām avilamb bahuṯ jan uḏẖre nāme kī nij maṯ eh. ||2||3||

With the Support of Your Name, so many have been saved; this is Naam Dayv's understanding. ||2||3||

Punjabi Translation - Professor Sahib Singh

I had a different interpretation of the second paragraph, so I checked all the translations. I found Professor Sahib Singh's translation most agreeable:

ਗੋਂਡ ॥ ਮੋ ਕਉ ਤਾਰਿ ਲੇ ਰਾਮਾ ਤਾਰਿ ਲੇ ॥ ਮੈ ਅਜਾਨੁ ਜਨੁ ਤਰਿਬੇ ਨ ਜਾਨਉ ਬਾਪ ਬੀਠੁਲਾ ਬਾਹ ਦੇ ॥੧॥ ਰਹਾਉ ॥ ਨਰ ਤੇ ਸੁਰ ਹੋਇ ਜਾਤ ਨਿਮਖ ਮੈ ਸਤਿਗੁਰ ਬੁਧਿ ਸਿਖਲਾਈ ॥ ਨਰ ਤੇ ਉਪਜਿ ਸੁਰਗ ਕਉ ਜੀਤਿਓ ਸੋ ਅਵਖਧ ਮੈ ਪਾਈ ॥੧॥ ਜਹਾ ਜਹਾ ਧੂਅ ਨਾਰਦੁ ਟੇਕੇ ਨੈਕੁ ਟਿਕਾਵਹੁ ਮੋਹਿ ॥ ਤੇਰੇ ਨਾਮ ਅਵਿਲੰਬਿ ਬਹੁਤੁ ਜਨ ਉਧਰੇ ਨਾਮੇ ਕੀ ਨਿਜ ਮਤਿ ਏਹ ॥੨॥੩॥ {ਪੰਨਾ 873}

ਪਦਅਰਥ: ਮੋ ਕਉ = ਮੈਨੂੰ। ਰਾਮਾ = ਹੇ ਰਾਮ! {ਨੋਟ:ਨਾਮਦੇਵ ਜੀ ਜਿਸ ਨੂੰ "ਬਾਪ ਬੀਠੁਲਾ" ਕਹਿ ਰਹੇ ਹਨ ਉਸੇ ਨੂੰ ਹੀ 'ਰਾਮ' ਕਹਿ ਕੇ ਪੁਕਾਰਦੇ ਹਨ, ਸੋ, ਕਿਸੇ 'ਬੀਠੁਲ' = ਮੂਰਤੀ ਵਲ ਇਸ਼ਾਰਾ ਨਹੀਂ ਹੈ, ਪਰਮਾਤਮਾ ਅੱਗੇ ਅਰਦਾਸ ਹੈ। ਧ੍ਰੂਅ ਤੇ ਨਾਰਦ ਦਾ ਸੰਬੰਧ ਕਿਸੇ ਬੀਠੁਲ = ਮੂਰਤੀ ਨਾਲ ਨਹੀਂ ਹੋ ਸਕਦਾ}। ਤਰਿਬੇ ਨ ਜਾਨਉ = ਮੈਂ ਤਰਨਾ ਨਹੀਂ ਜਾਣਦਾ। ਦੇ = ਦੇਹ, ਫੜਾ।੧।ਰਹਾਉ।

ਤੇ = ਤੋਂ। ਸੁਰ = ਦੇਵਤੇ। ਨਿਮਖ ਮੈ = ਅੱਖ ਫਰਕਣ ਦੇ ਸਮੇ ਵਿਚ। ਮੈ = ਵਿਚ, ਮਹਿ, ਮਾਹਿ। ਸਤਿਗੁਰ ਬੁਧਿ ਸਿਖਲਾਈ = ਗੁਰੂ ਦੀ ਸਿਖਾਈ ਹੋਈ ਮੱਤ ਨਾਲ। ਉਪਜਿ = ਉਪਜ ਕੇ, ਪੈਦਾ ਹੋ ਕੇ। ਅਵਖਧ = ਦਵਾਈ। ਪਾਈ = ਪਾਈਂ, ਪਾ ਲਵਾਂ।੧।

ਜਹਾ ਜਹਾ = ਜਿਸ ਆਤਮਕ ਅਵਸਥਾ ਵਿਚ। ਟੇਕੇ = ਟਿਕਾਏ ਹਨ, ਇਸਥਿਤ ਕੀਤੇ ਹਨ। ਨੈਕੁ = {Skt. नैकश = Repeatedly, often. न एकशः = Not once} ਸਦਾ। ਮੋਹਿ = ਮੈਨੂੰ। ਅਵਿਲੰਬ = ਆਸਰਾ। ਅਵਿਲੰਬਿ = ਆਸਰੇ ਨਾਲ। ਉਧਰੇ = (ਸੰਸਾਰ = ਸਮੁੰਦਰ ਦੇ ਵਿਕਾਰਾਂ ਤੋਂ) ਬਚ ਗਏ। ਨਿਜ ਮਤਿ = ਆਪਣੀ ਮੱਤ, ਪੱਕਾ ਨਿਸ਼ਚਾ।੨।

ਅਰਥ: ਹੇ ਮੇਰੇ ਰਾਮ! ਮੈਨੂੰ (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਤੋਂ) ਤਾਰ ਲੈ, ਬਚਾ ਲੈ। ਹੇ ਮੇਰੇ ਪਿਤਾ ਪ੍ਰਭੂ! ਮੈਨੂੰ ਆਪਣੀ ਬਾਂਹ ਫੜਾ, ਮੈਂ ਤੇਰਾ ਅੰਞਾਣ ਸੇਵਕ ਹਾਂ, ਮੈਂ ਤਰਨਾ ਨਹੀਂ ਜਾਣਦਾ।ਰਹਾਉ।

(ਹੇ ਬੀਠੁਲ ਪਿਤਾ! ਮੈਨੂੰ ਭੀ ਗੁਰੂ ਮਿਲਾ) ਗੁਰੂ ਤੋਂ ਮਿਲੀ ਮੱਤ ਦੀ ਬਰਕਤ ਨਾਲ ਅੱਖ ਦੇ ਫੋਰ ਵਿਚ ਮਨੁੱਖਾਂ ਤੋਂ ਦੇਵਤੇ ਬਣ ਜਾਈਦਾ ਹੈ, ਹੇ ਪਿਤਾ! ਮਿਹਰ ਕਰ) ਮੈਂ ਭੀ ਉਹ ਦਵਾਈ ਹਾਸਲ ਕਰ ਲਵਾਂ ਜਿਸ ਨਾਲ ਮਨੁੱਖਾਂ ਤੋਂ ਜੰਮ ਕੇ (ਭਾਵ, ਮਨੁੱਖ-ਜਾਤੀ ਵਿਚੋਂ ਹੋ ਕੇ) ਸੁਰਗ ਨੂੰ ਜਿੱਤਿਆ ਜਾ ਸਕਦਾ ਹੈ (ਭਾਵ, ਸੁਰਗ ਦੀ ਭੀ ਪਰਵਾਹ ਨਹੀਂ ਰਹਿੰਦੀ) ।੧।

ਹੇ ਮੇਰੇ ਰਾਮ! ਤੂੰ ਜਿਸ ਜਿਸ ਆਤਮਕ ਟਿਕਾਣੇ ਧ੍ਰੂ ਤੇ ਨਾਰਦ (ਵਰਗੇ ਭਗਤਾਂ) ਨੂੰ ਅਪੜਾਇਆ ਹੈ, ਮੈਨੂੰ ਸਦਾ ਲਈ ਅਪੜਾ ਦੇਹ, ਮੇਰਾ ਨਾਮਦੇਵ ਦਾ ਇਹ ਪੱਕਾ ਨਿਸ਼ਚਾ ਹੈ ਕਿ ਤੇਰੇ ਨਾਮ ਦੇ ਆਸਰੇ ਬੇਅੰਤ ਜੀਵ (ਸੰਸਾਰ-ਸਮੁੰਦਰ ਦੇ ਵਿਕਾਰਾਂ ਤੋਂ) ਬਚ ਨਿਕਲਦੇ ਹਨ।੨।੩।

ਭਾਵ: ਪ੍ਰਭੂ ਤੋਂ ਨਾਮ ਸਿਮਰਨ ਦੀ ਮੰਗ। ਨਾਮ ਦੀ ਬਰਕਤ ਨਾਲ ਸੁਰਗ ਦੀ ਭੀ ਲਾਲਸਾ ਨਹੀਂ ਰਹਿੰਦੀ।

Hindi Translation by Professor Sahib Singh

हे मेरे राम! मुझे (संसार-सागर से) तार लो, मुझे बचाओ। हे मेरे प्रभु और पिता! मुझे अपनी बाँह से पकड़ लो, मैं तुम्हारा अज्ञानी सेवक हूँ, मुझे नहीं पता कि कैसे तैरना है।

(हे पिता! मैंने भी गुरु को पा लिया है) गुरु से प्राप्त ज्ञान के आशीर्वाद से, एक आंख की जगमगाहट में, मनुष्य देवता बन जाते हैं, हे पिता! कृपया, मुझे वह औषधि भी प्राप्त करनी चाहिए जिसके द्वारा स्वर्ग को मनुष्य से उत्पन्न किया जा सकता है (अर्थात, मानव जाति से) (मतलब, स्वर्ग की भी परवाह नहीं है)।

हे राम! ध्रुव और नारद (जैसे भक्तों) को दिया गया आध्यात्मिक निवास, जो मुझे हमेशा के लिए दे देता है, यह नामदेव का दृढ़ विश्वास है कि तेरा नाम का समर्थन ही अनंत प्राणियों (विश्व-सागर के विकारों से) को बचाता है। ।

भावार्थ: प्रभु से नाम सिमरन माँग । नाम के आशीर्वाद से स्वर्ग की लालसा भी नहीं रहती।

Recording Details:

There are two recent recordings:

August 2020
Recording No. 20094
Lyrics: Bhagat Namdev
Raag: Gond
Taal: 8 beat cycle; 90 BPM 4/4
Bandish: Traditional

Inspiration: Bhagat Namdev Collection

September 2020
Recording No. 20153

Lyrics: Bhagat Namdev
Raag: Gond
Taal: 8 beat cycle; 4/4 (not done by metronome)
Bandish: Traditional

Inspiration: Recording for a coffee book launch that included my dad.

Background on Raghunath

According to legend, Raghu was one of the great renowned King of Ikshvaku dynasty. According to the Vishnu Purana (4.4), Raam was the great grandson of Raghu:

The son of Khatwánga was Dírghabáhu; his son was Raghu; his son was Aja; his son was Daśaratha. The god from whose navel the lotus springs became fourfold, as the four sons of Daśaratha, Ráma, Lakshmańa, Bharata, and Śatrughna, for the protection of the world. Ráma, whilst yet a boy, accompanied Viswámitra, to protect his sacrifice, and slew Tádaká.

Raghu itself means "fast one" and legend goes that it is derived from Raghu's chariot riding abilities. (More: https://www.wisdomlib.org/definition/raghu)

The Sanskrit word nātha (नाथ) literally means "lord, protector, master." The related Sanskrit term Adi Natha means first or original Lord, and is a synonym for Shiva, the founder of the Nāthas. Nath is a theological term found in all the dharmic religions that utilize Sanskrit. It is found in Vaishnavism (e.g. Gopinath, Jagannath), Buddhism (e.g. Minanath), and in Jainism (Adinatha, Parsvanatha).

So Raghu-nath means Lord of the Raghus, meaning Lord of the Dynasty of Raghu. Just like Lord Krishna is also called Yadunath meaning Lord of Yadavas, Lord Rama is called Raghunath meaning Lord of descendant of Raghus or the Lord of Ikshvaku dynasty.

What do I think of when I sing Raghunath

Earlier today I was hearing a debate between two people who were fervently fighting over what Raam means. One said it means the one that is ramaa hua or imbued within everyone, and the other one said it stands for Raam, the son of Dashrath as described above. You can't say either one is completely right or completely wrong. I think both definitions are incomplete. In fact, any definition would be incomplete. Raam is not definable; you cannot put a box around Raam even if the box is infinite. Tulsidas, who spent his life writing the story of Raam, the son of Dashrath describes this himself: he says Raam is "atarkya" ... cannot be understood by the mind, heart or words.

राम अतर्क्य बुद्धि मन बानी। मत हमार अस सुनहि सयानी॥
तदपि संत मुनि बेद पुराना। जस कछु कहहिं स्वमति अनुमाना॥

They all describe him according to their limited mind. Bhagat Tulsidas here sounds just like Guru Gobind Singh says:

Aap Aapni Budh Hai Jeti
Barnat Bhinn Bhin Tohe Teti.

I am glad that I don't define and translate words like "Raam" on my videos. It is because these words mean different things to people, and that is the beauty of it.

When I sing Raghunath in the shabad Tek Ek Raghunath I am remembering the one Ekonkaar (the primal sound energy) is called by many by different names. The one that is is within everyone and around everywhere. The one that is called by many different names but cannot be defined in words. But I also include all the stories and philosophies that I know about Raam; and I understand that I don't know.

What I do know is that when I sing I do touch the essence of something that I cannot describe in words. Raghunath touches that essence. In my experience, Raam, Krishna, Allah, Karima and all other names of the primal sound energy can all be used to touch the essence. The purpose of the singer is to sing, not to worry about which name it is. For instance Guru Nanak says, I love you through all your names:

Balhaari Jaoon Jete Tere Nao Hain

Aye dil-e-nadaan, aye dil-e-nadaan

Oh my immature heart,

Aarzoo kyaa hain, justajoo kyaa hain

What’s your desire? What are you seeking?

Hum bhatakate hain, kyon bhatakate hain dashta-o-seharaa mein ?

I’m wandering. Why am i wandering in this wilderness?

Aisa lagata hain, mauj pyaasi hain apane dariyaa mein,

It seems that, the wave is thirsty in its own ocean,

Kaisi uljhan hain, kyon ye uljhan hain

What is this enigma? why is this enigma?,

ek saayaa saa, rubaru kyaa hain

Like a shadow, what is present in front of me?

Kya kayamat hain, kyaa musibat hain

What’s this lassitude and turmoil for? whats this difficulty?,

Kah naheen sakate, kis kaa armaan hain,

Can’t say for whom this longing is,

Jindagi jaise khoyi khoyi hain, hairaan hairaan hain,

Life feels a little lost and confused,

Ye zameen chup hain, asmaan chup hain,

This earth is silent, and the sky is quite as well,

Fir ye dhadkan si chaar soo kya hain

Then why the sound of heartbeats everywhere

Aye dila-e-nadaan ayesi raahon mein kitane kaante hain

Oh my immature heart, there so many thorns like this in the path,

Aarzoon ne har kisi dil ko dard baante hain,

This longing has only conferred grief to every heart,

Kitane ghaayal hain, kitane bismil hain

So many are wounded already, so many are afflicted lovers,

Is khudai mein ek tu kyaa hain

Then who are you in this whole divinity?

GLOSSARY:

naadaa.n: naive, foolish; aarzuu: desire; justujuu: search, pursuit; bhaTaknaa: to wander; dasht: desert; sehraa: wilderness; mauj: wave; pyaasii: thirsty; dariyaa: river; uljhan: turmoil, confusion; saayaa: shadow; ruuh-ba-ruuh: face-to-face; qayaamat: disaster, crisis, Day of Judgment: musiibat: misfortune; armaa.n: desire, hope; khoyii: lost; hairaa.n: confused, distressed; zamii.n: earth, land; chup: quiet, silent; aasmaa.n: sky; dhaDkan: pulse, heartbeat; chaar-suu: all around, in all four directions; raah: path; kaa.nTe: thorns; dard: pain; baa.nTnaa: to allocate, to distribute; ghayal: wounded; bismil: wounded, sacrificed; khudaayii: divinity, world.

The use of the word bismil adds a unique spiritual dimension to the lyrics of this song. Bismil means wounded or sacrificed and originates from the Islamic ritual of sacrificing animals as an offering while uttering bismillah (in the name of God).

LINKS:

Interesting review:

https://thegreatbollywoodparty.com/2018/09/30/music-review-razia-sultan-1983/

Story of Razia Sultan:

https://www.livehistoryindia.com/herstory/2017/10/14/the-story-of-raziyat-ud-din---razia-sultan

Jan Nisar Akhtar (Javed Akhtar's father):

https://en.wikipedia.org/wiki/Jan_Nisar_Akhtar

August 5, 2020
Composition No. 20115
Lyrics: Bhagat Namdev
Raag: Megh Version
Taal: 8 beat cycle; 90 BPM 4/4
Bandish: Shivpreet Singh

Inspiration: Constructed Loop Beat; Lyrics read during reading of "Krantikari Sant Namdev Ji", an old book

ਰਾਗੁ ਗਉੜੀ ਚੇਤੀ ਬਾਣੀ ਨਾਮਦੇਉ ਜੀਉ ਕੀ

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

ਦੇਵਾ ਪਾਹਨ ਤਾਰੀਅਲੇ ॥

ਰਾਮ ਕਹਤ ਜਨ ਕਸ ਨ ਤਰੇ ॥੧॥ ਰਹਾਉ ॥

ਤਾਰੀਲੇ ਗਨਿਕਾ ਬਿਨੁ ਰੂਪ ਕੁਬਿਜਾ

ਬਿਆਧਿ ਅਜਾਮਲੁ ਤਾਰੀਅਲੇ ॥

ਚਰਨ ਬਧਿਕ ਜਨ ਤੇਊ ਮੁਕਤਿ ਭਏ ॥

ਹਉ ਬਲਿ ਬਲਿ ਜਿਨ ਰਾਮ ਕਹੇ ॥੧॥

ਦਾਸੀ ਸੁਤ ਜਨੁ ਬਿਦਰੁ ਸੁਦਾਮਾ

ਉਗ੍ਰਸੈਨ ਕਉ ਰਾਜ ਦੀਏ ॥

ਜਪ ਹੀਨ ਤਪ ਹੀਨ ਕੁਲ ਹੀਨ ਕ੍ਰਮ ਹੀਨ

ਨਾਮੇ ਕੇ ਸੁਆਮੀ ਤੇਊ ਤਰੇ ॥੨॥੧॥

Transliterations/Meanings/Translations -

ਰਾਗੁ ਗਉੜੀ ਚੇਤੀ ਬਾਣੀ ਨਾਮਦੇਉ ਜੀਉ ਕੀ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

रागु गउड़ी चेती बाणी नामदेउ जीउ की ੴ सतिगुर प्रसादि ॥

Rāg ga▫oṛī cẖeṯī baṇī nāmḏe▫o jī▫o kī Ik▫oaŉkār saṯgur parsāḏ.

Raag Gauree Chaytee, The Word Of Naam Dayv Jee: One Universal Creator God. By The Grace Of The True Guru:

ਰਾਗ ਗਉੜੀ ਚੇਤੀ ਬਾਣੀ ਨਾਮ ਦੇਵ ਜੀ ਦੀ। ਵਾਹਿਗੁਰੂ ਕੇਵਲ ਇਕ ਹੈ। ਉਹ ਸੱਚੇ ਗੁਰਾਂ ਦੀ ਦਇਆ ਦੁਆਰਾ ਪਰਾਪਤ ਹੁੰਦਾ ਹੈ।

ਏਕ ਸਮੇਂ ਨਾਮ ਦੇਵ ਜੀ ਰਾਮ ਰਾਮ ਧੁਨੀ ਕਰ ਰਹੇ ਥੇ ਏਕ ਸੁਸਕ ਗਿਆਨੀ ਨੇ ਕਹਾ ਕਿ ਤੁਮ ਰਾਮ ਰਾਮ ਕਰਨੇ ਕਰ ਕਿਆ ਤਰ ਜਾਓਗੇ? ਤਿਸ ਪਰ ਕਹਤੇ ਹੈਂ॥

ਦੇਵਾ ਪਾਹਨ ਤਾਰੀਅਲੇ ॥ ਰਾਮ ਕਹਤ ਜਨ ਕਸ ਨ ਤਰੇ ॥੧॥ ਰਹਾਉ ॥

देवा पाहन तारीअले ॥ राम कहत जन कस न तरे ॥१॥ रहाउ ॥

Ḏevā pāhan ṯārī▫ale. Rām kahaṯ jan kas na ṯare. ||1|| rahā▫o.

God makes even stones float. So why shouldn't Your humble slave also float across, chanting Your Name, O Lord? ||1||Pause||

ਵਾਹਿਗੁਰੂ ਨੇ ਪੱਥਰ ਤਾਰ ਛੱਡੇ ਹਨ। ਤੇਰੇ ਨਾਮ ਦਾ ਉਚਾਰਨ ਕਰਨ ਦੁਆਰਾ, ਮੈਂ ਤੇਰਾ ਗੋਲਾ, ਕਿਉਂ ਪਾਰ ਨਹੀਂ ਉਤਰਾਗਾ? ਠਹਿਰਾਉ।

(ਦੇਵਾ) ਪ੍ਰਮਾਤਮਾ ਕੇ ਰਾਮ ਨਾਮ ਨੇ ਸੇਤ ਬੰਧਨੇ ਕੇ ਸਮੇਂ ਪਾਥਰ ਤਾਰ ਲੀਏ ਹੈਂ ਰਾਮ ਕੇ ਕਹਨੇ ਸੇ ਦਾਸ ਕੈਸੇ ਨਹੀਂ ਤਰੇਗਾ ਭਾਵ ਏਹ ਕਿ ਅਵਸ ਹੀ ਤਰੇਗਾ॥ ❀ਪ੍ਰਸ਼ਨ: ਜੋ ਦੇਵ ਕਰ ਤਰੇ ਹੈਂ ਤਿਨ ਮੈਂ ਸੇ ਕਿਸੀ ਕਾ ਨਾਮ ਲੇਵੋ॥

ਤਾਰੀਲੇ ਗਨਿਕਾ ਬਿਨੁ ਰੂਪ ਕੁਬਿਜਾ ਬਿਆਧਿ ਅਜਾਮਲੁ ਤਾਰੀਅਲੇ ॥ ਚਰਨ ਬਧਿਕ ਜਨ ਤੇਊ ਮੁਕਤਿ ਭਏ ॥ ਹਉ ਬਲਿ ਬਲਿ ਜਿਨ ਰਾਮ ਕਹੇ ॥੧॥

तारीले गनिका बिनु रूप कुबिजा बिआधि अजामलु तारीअले ॥ चरन बधिक जन तेऊ मुकति भए ॥ हउ बलि बलि जिन राम कहे ॥१॥

Ŧārīle ganikā bin rūp kubijā bi▫āḏẖ ajāmal ṯārī▫ale. Cẖaran baḏẖik jan ṯe▫ū mukaṯ bẖa▫e. Ha▫o bal bal jin rām kahe. ||1||

You saved the prostitute, and the ugly hunch-back; You helped the hunter and Ajaamal swim across as well. The hunter who shot Krishna in the foot - even he was liberated. I am a sacrifice, a sacrifice to those who chant the Lord's Name. ||1||

ਤੂੰ ਵੇਸਵਾ ਅਤੇ ਬਦਸ਼ਕਲ ਦੁੱਬੀ ਨੂੰ ਬਚਾਅ ਲਿਆ ਹੈ ਤੇ ਸ਼ਿਕਾਰੀ ਤੇ ਅਜਾਮਲ ਨੂੰ ਪਾਰ ਕਰ ਦਿੱਤਾ ਹੈ। ਆਦਮੀ ਮਾਰਨ ਵਾਲਾ, ਜਿਸ ਨੇ ਕ੍ਰਿਸ਼ਨ ਦੇ ਪੇਰ ਨੂੰ ਵਿੰਨਿ੍ਹਆ ਸੀ, ਉਹ ਭੀ ਮੁਕਤ ਹੋ ਗਿਆ। ਮੈਂ ਕੁਰਬਾਨ ਹਾਂ, ਕੁਰਬਾਨ ਹਾਂ, ਉਨ੍ਹਾਂ ਉਤੋਂ ਜੋ ਸਾਹਿਬ ਦਾ ਨਾਮ ਉਚਾਰਨ ਕਰਦੇ ਹਨ।

ਤੋਤੇ ਕੇ ਪੜ੍ਹਾਨੇ ਵਾਲੀ ਵੇਸਵਾ ਤਾਰ ਲਈ ਹੈ ਵਾ ਜਨਕ ਪੁਰੀ ਮੈਂ ਰਹਣ ਵਾਲੀ ਪਿੰਗਲਾ ਨਾਮਨੀ॥ ❀ਪ੍ਰਸ਼ਨ: ਵਹੁ ਰੂਪ ਵਾਲੀ ਥੀ ਪਰਮੇਸ੍ਵਰ ਭੀ ਰੂਪ ਕਾ ਲੋਭੀ ਹੈ ਇਸ ਕਰ ਤਾਰ ਲਈ ਹੋਵੇਗੀ? ❀ਉੱਤਰ: ਮਥਰਾ ਮੈਂ ਬਿਨਰੂਪ ਕੁਬਜਾ ਤਾਰੀ ਹੈ॥ ❀ਪ੍ਰਸ਼ਨ: ਵਹੁ ਪੁੰਨਵਾਨ ਥੀ॥ ❀ਉੱਤਰ: (ਬਿਆਧਿ) ਸ਼ਕਾਰੀ ਜੋ ਪਰਮੇਸ੍ਵਰ ਕੋ ਚਤੁਰਭੁਜ ਪੰਛੀ ਬਨਾਇ ਪੈਰ ਪਕੜ ਪਿਛੇ ਲਟਕਾਇ ਕਰ ਸਾਧੂ ਕੇ ਪਾਸ ਲਿਆਇਆ ਥਾ ਔਰ ਅਜਾਮਲ ਏਹ ਪਾਪੀ ਤਾਰ ਲੀਏ ਜਿਸ ਜਰਾ ਨਾਮਾ ਬਿਆਧ ਨੇ ਕ੍ਰਿਸ਼ਨ ਜੀ ਕੇ ਚਰਨ ਮੈਂ ਤੀਰ ਮਾਰਾ ਥਾ ਸੋ ਭੀ ਮੁਕਤ ਹੂਆ ਸ੍ਵਰਗ ਕਾ ਅਧਿਕਾਰੀ ਜਾਨ ਕਰ ਬਹੁ ਬਚਨ ਦੀਆ ਜਿਨੋਂ ਨੇ ਰਾਮ ਕੇ ਗੁਨ ਕਹੇ ਹੈਂ ਮੈਂ ਤਿਨ ਕੇ ਮਨ ਬਾਣੀ ਕਰ ਬਲਿਹਾਰੇ ਜਾਤਾ ਹੂੰ॥੧॥

ਦਾਸੀ ਸੁਤ ਜਨੁ ਬਿਦਰੁ ਸੁਦਾਮਾ ਉਗ੍ਰਸੈਨ ਕਉ ਰਾਜ ਦੀਏ ॥

दासी सुत जनु बिदरु सुदामा उग्रसैन कउ राज दीए ॥

Ḏāsī suṯ jan biḏar suḏāmā ugarsain ka▫o rāj ḏī▫e.

You saved Bidur, the son of the slave-girl, and Sudama; You restored Ugrasain to his throne.

ਤੂੰ ਸੁਦਾਮੇ ਅਤੇ ਨੌਕਰਾਣੀ ਦੇ ਪੁੱਤ੍ਰ, ਗੋਲੇ ਬਿਦਰ ਨੂੰ ਤਾਰ ਦਿਤਾ ਅਤੇ ਉਗਰਸੈਨ ਨੂੰ ਪਾਤਸ਼ਾਹੀ ਦੇ ਦਿੱਤੀ।

ਦੋ ਦਾਸੀ ਸੁਤ ਬਿਦਰ ਭਗਤਿ ਥਾ ਸੋ ਔਰ ਬਾਲ ਸਖਾਈ ਸੁਦਾਮਾ ਬ੍ਰਹਮਣ ਤਾਰਿਆ ਔਰ ਉਗ੍ਰਸੈਣ ਜੀਵਤੇ ਕੋ ਰਜਾਦਿ ਪਦਾਰਥ ਦੀਏ ਅੰਤ ਮੁਕਤ ਕੀਆ॥੨॥

ਜਪ ਹੀਨ ਤਪ ਹੀਨ ਕੁਲ ਹੀਨ ਕ੍ਰਮ ਹੀਨ ਨਾਮੇ ਕੇ ਸੁਆਮੀ ਤੇਊ ਤਰੇ ॥੨॥੧॥

जप हीन तप हीन कुल हीन क्रम हीन नामे के सुआमी तेऊ तरे ॥२॥१॥

Jap hīn ṯap hīn kul hīn karam hīn nāme ke su▫āmī ṯe▫ū ṯare. ||2||1||

Without meditation, without penance, without a good family, without good deeds, Naam Dayv's Lord and Master saved them all. ||2||1||

ਇਥੋਂ ਤੱਕ ਕਿ ਭਗਤੀ-ਰਹਿਤ, ਤਪੱਸਿਆ-ਰਹਿਤ, ਚੰਗੇ ਘਰਾਣੇ-ਰਹਿਤ, ਅਤੇ ਚੰਗੇ ਅਮਲ-ਰਹਿਤ ਨਾਮੇ ਦੇ ਮਾਲਕ ਨੇ ਉਨ੍ਹਾਂ ਸਾਰਿਆਂ ਨੂੰ ਤਾਰ ਦਿੱਤਾ ਹੈ।

ਜਪ ਹੀਨ ਗਨਿਕਾ ਤਪ ਹੀਨ ਬਿਆਧ ਦੋਨੋਂ ਹੀ ਕੁਲ ਹੀਨ ਦਾਸੀ ਸੁਤ ਕਰਮ ਹੀਨ ਅਜਾਮਲ ਨਾਮੇ ਕੇ ਸੁਆਮੀ ਕੋ ਜਪ ਕੇ ਵਹੁ ਤਰੇ ਹੈਂ॥੨॥੧॥

While my time here has now come to an end, I want you to know that in the last days and hours of my life you inspired me. You filled me with hope about the next chapter of the great American story when you used your power to make a difference in our society. Millions of people motivated simply by human compassion laid down the burdens of division. Around the country and the world you set aside race, class, age, language and nationality to demand respect for human dignity.

That is why I had to visit Black Lives Matter Plaza in Washington, though I was admitted to the hospital the following day. I just had to see and feel it for myself that, after many years of silent witness, the truth is still marching on.

Emmett Till was my George Floyd. He was my Rayshard Brooks, Sandra Bland and Breonna Taylor. He was 14 when he was killed, and I was only 15 years old at the time. I will never ever forget the moment when it became so clear that he could easily have been me. In those days, fear constrained us like an imaginary prison, and troubling thoughts of potential brutality committed for no understandable reason were the bars.

Though I was surrounded by two loving parents, plenty of brothers, sisters and cousins, their love could not protect me from the unholy oppression waiting just outside that family circle. Unchecked, unrestrained violence and government-sanctioned terror had the power to turn a simple stroll to the store for some Skittles or an innocent morning jog down a lonesome country road into a nightmare. If we are to survive as one unified nation, we must discover what so readily takes root in our hearts that could rob Mother Emanuel Church in South Carolina of her brightest and best, shoot unwitting concertgoers in Las Vegas and choke to death the hopes and dreams of a gifted violinist like Elijah McClain.

Like so many young people today, I was searching for a way out, or some might say a way in, and then I heard the voice of Dr. Martin Luther King Jr. on an old radio. He was talking about the philosophy and discipline of nonviolence. He said we are all complicit when we tolerate injustice. He said it is not enough to say it will get better by and by. He said each of us has a moral obligation to stand up, speak up and speak out. When you see something that is not right, you must say something. You must do something. Democracy is not a state. It is an act, and each generation must do its part to help build what we called the Beloved Community, a nation and world society at peace with itself.

Ordinary people with extraordinary vision can redeem the soul of America by getting in what I call good trouble, necessary trouble. Voting and participating in the democratic process are key. The vote is the most powerful nonviolent change agent you have in a democratic society. You must use it because it is not guaranteed. You can lose it.

You must also study and learn the lessons of history because humanity has been involved in this soul-wrenching, existential struggle for a very long time. People on every continent have stood in your shoes, through decades and centuries before you. The truth does not change, and that is why the answers worked out long ago can help you find solutions to the challenges of our time. Continue to build union between movements stretching across the globe because we must put away our willingness to profit from the exploitation of others.

Though I may not be here with you, I urge you to answer the highest calling of your heart and stand up for what you truly believe. In my life I have done all I can to demonstrate that the way of peace, the way of love and nonviolence is the more excellent way. Now it is your turn to let freedom ring.

When historians pick up their pens to write the story of the 21st century, let them say that it was your generation who laid down the heavy burdens of hate at last and that peace finally triumphed over violence, aggression and war. So I say to you, walk with the wind, brothers and sisters, and let the spirit of peace and the power of everlasting love be your guide.

Essay

5 Things We Learn From John Lewis

Rashawn Ray

Get in good trouble, necessary trouble, and redeem the soul of America.” John Lewis made this statement on the Edmund Pettus Bridge in Selma, Alabama on March 1, 2020 commemorating the tragic events of Bloody Sunday. Bloody Sunday occurred on March 7, 1965 as peaceful protesters were beaten by law enforcement officers for crossing the bridge. Lewis and others like Amelia Boynton Robinson were beaten so badly they were hospitalized.

The context behind the march is significant. The 600-person civil rights march was actually about police brutality. Jimmie Lee Jackson, a 26-year-old church deacon, was killed by James Bonard Fowler, a state trooper in Alabama. This march also occurred a year and a half after the infamous March on Washington highlighting that little had changed in the lives of Black people in America. Bloody Sunday was highlighted in Ava Duvernay’s Oscar-nominated best picture film Selma. Musicians John Legend and Common won an Oscar for the song “Glory.”

Bloody Sunday is often noted as a pinnacle of Lewis’ life. This defining moment encapsulates five things he taught us about getting in good trouble.

Vote, always

“Your vote matters. If it didn’t, why would some people keep trying to take it away? #goodtrouble” Lewis sent this tweet on July 3, 2018. It highlights his life’s work—equitable voting. One major part of the Civil Rights Movement was Black people gaining the right to vote. This finally occurred with the Voting Rights Act of 1965. But the Shelby v Holder Supreme Court decision in 2013 essentially gutted the Voting Rights Act and paved the way for widespread voter suppression and gerrymandering.

This is why it is imperative for Congress to act swiftly to pass the John Lewis Voting Rights Advancement Act to ensure equitable access to the polls. Lewis was an original Freedom Rider, participated in many sit-ins, and was arrested dozens of times for people to have the right to vote. “Some of us gave a little blood for the right to participate in the democratic process,” said Lewis. Now, Congress must honor Lewis’ legacy and ensure an equitable participation in the democratic process. As Lewis noted, “The vote is precious. It is almost sacred. It is the most powerful non-violent tool we have in a democracy.”

Never too young to make a difference

As a founder and leader of the Student Non-violent Coordinating Committee (SNCC), Lewis was the youngest person to speak at the March on Washington. Elder civil rights leaders aimed to taper his words. Lewis was critical of the Kennedy administration and the slowness by which broad scale legislation change was occurring at the federal level. Lewis also critiqued civil rights legislation for not addressing police brutality against Black people. Imagine how this moment in the Movement for Black Lives may be different had elder Civil Rights leaders listened to Lewis. Lewis’ youth gave him a vision for a more transformative society that was mostly socialized out and, in some cases beaten out, of older leaders. Lewis teaches us that age is nothing but a number and young people have to be the change they want to see by pushing and forcing older people for equitable change. Older people are often socialized in the current arrangement of society and cannot fully envision a radically different world. Lewis stated, “I want to see young people in America feel the spirit of the 1960s and find a way to get in the way. To find a way to get in trouble. Good trouble, necessary trouble.” Young people can and should push for transformative change and hold us accountable to it.

Speak truth to power

“Speak up, speak out, get in the way,” said Lewis. He taught us the importance of speaking up and speaking out. We have to be willing to speak up about injustice, always, no matter the costs. My grandfather who served in two wars earning a Purple Heart and Bronze Star taught me from birth that my silence is my acceptance. Lewis stated, “When you see something that is not right, not fair, not just, you have to speak up. You have to say something; you have to do something.” This motto should apply in all aspects of our lives. Lewis epitomizes it and encourages us to not be silent. He was adamant about supporting free speech, but he was also adamant about condemning hate speech. “I believe in freedom of speech, but I also believe that we have an obligation to condemn speech that is racist, bigoted, anti-Semitic, or hateful.”

Become a racial equity broker

Lewis is the personification of transitioning from a political activist to a politician. I frame it as transitioning from a racial equity advocate to a racial equity broker. A racial equity advocate speaks up and speaks out, stands in the gap, and sits at the table to advocate for people who cannot advocate for themselves. There is a saying— “If you are not at the table, you are on the menu and someone is eating you for lunch.” Shirley Chisholm said, “If they don’t give you a seat at the table, bring a folding chair.” Lewis realized that to make transformative change, he had to be at the table and often bring his own chair. Once at the table, he realized that he needed to help draft the documents that got discussed at the table. This led him to becoming an elected official and a racial equity broker to alter, deconstruct, and restructure the laws, policies, procedures, and rules that inhibit racial equity.

Never give up

When Lewis was elected to Congress in 1986, one of his first bills was the creation of a national museum to chronicle the history, culture, and successes of Black Americans. The culmination of this bill was passed in 2003 and opened in 2016 as the National Museum of African American History and Culture. Lewis taught us persistence. He taught us that when a person has transformative ideas, they should not taper those ideas. Instead, they should push those ideas until others get on board. Simply because change is slow does not mean change agents have to move slowly towards it. Lewis was a lightning bolt for equity, social change, and social justice. We must continue his legacy, never forget history, pursue equity, and get in good trouble.