6 Tips for Picking The Perfect Adwords Keyword

 Google Adwords is a program where advertisers bid on certain keywords, and when someone searches for those keywords, the ad that the advertiser bids on pops up. It's important to pick the right keyword because once you set it, you can't make any changes. There are many considerations that go into picking the perfect keyword, such as deciding what your budget is and picking an appropriate long-tail keyword. Bullet Point: Advertising Paragraph: Advertising is all about creating a conversation between a product and a person or company who wants to buy said product. There are many different types of advertising available, including traditional commercials, websites with advertisements called adsense, social media ads like Facebook and Twitter, as well as ads in other places like newspapers and magazines. The best way to decide what type of advertising will work best for you is by asking yourself questions such as how much money you have to spend and how much time you have.

One of the most important aspects of Google Adwords is picking the right keywords. This will help to increase the number of clicks on your ads. The best way to choose a keyword is to first brainstorm a list of words related to your business. From there, you can use these words as well as their synonyms in order to find a keyword that has an adequate search volume but isn't too competitive.Bullet Point: Using Google Maps Paragraph: If you want to get better at using Google Maps, then it's important that you practice with it often. The best way to do this is by looking for places near your home or work and remembering how you would get there. You should also make sure that you're using different modes of transportation when possible in order to practice more skills such as walking and cycling directions as well as driving directions.

Choosing a keyword for your campaign can be tough and challenging. However, there are a few steps you can take to help you decide what the right keyword is: 1) Determine the type of products or services you provide. 2) Look at search queries that are related to your business activities. 3) Use Google Search Keyword Tool. 4) Find keywords that your customers would use while searching online. 5) Avoid using generic words and phrases like "buy," "sell," or "best."

Google Adwords is a free advertising service that can be used to find potential customers. The first step in picking the perfect keyword is deciding what your budget is. You want to make sure that you set a budget that you are comfortable with and will not put your business into debt. Next, it's important to create an ad group. This should include one main keyword with several related words so that you attract the right customers. It's also important to create a landing page for these ads so that people know where they're going when they click on them.

संत एकनाथ महाराज जीवनी (1533-1599)

 संत एकनाथ महाराज, संत ज्ञानेश्वर और संत नामदेव के काम के लिए आध्यात्मिक उत्तराधिकारी माने जाने वाले, महाराष्ट्र के एक महान संत थे। संत एकनाथ को उनकी आध्यात्मिक प्रगति के साथ-साथ लोगों को जगाने और धर्म की रक्षा के लिए उनके अपार प्रयासों के लिए जाना जाता था। संत एकनाथ ने भक्ति और अध्यात्म पर कई भजनों और पुस्तकों के लेखक, प्रसिद्ध एकनाथ भागवत, भगवद गीता के आध्यात्मिक सार और उनके मैग्नम ओपर्स भवरथ रामायण को शामिल किया है।

जन्म का उद्देश्य :  महाराष्ट्र में संत ज्ञानेश्वर और संत नामदेव के समय, देवगिरि राजा श्री रामदेवराय यादव के अधीन एक समृद्ध और संतुष्ट राज्य था। दुर्भाग्य से राजा की मृत्यु के बाद देवगिरि मुस्लिम आक्रमणकारियों के हाथों में गिर गया। संत ज्ञानेश्वर और संत नामदेव द्वारा शुरू किया गया सुधारवादी और उत्थान कार्य बंद हो गया। युद्ध और विदेशी आक्रमणों ने लोगों के जीवन में भारी तबाही मचाई थी। लोग लक्ष्यहीन थे और आक्रमणकारियों के दास होने के नशे में इस्तीफा दे दिया। लगभग 200 वर्षों तक, यह जनता, राष्ट्र और धर्म की स्थिति थी, जब तक कि एक उज्ज्वल आत्मा ने जनता को जगाने के लिए जन्म नहीं लिया।

5 साल के एकनाथ गुरु की तलाश के लिए घर से निकलते हैं :  छोटा एकनाथ गुरुचरित्र के महत्व से प्रभावित था। वह लगातार दूसरों से पूछ रहा था कि वह अपने गुरु से कैसे मिल सकता है। उसके आस-पास के विद्वान लोग चकरा गए और उसे गोदावरी नदी के बारे में पूछने के लिए कहा। इसलिए अगले दिन छोटे एकनाथ नदी में गए और बड़ी ही शिद्दत और तत्परता के साथ अपना प्रश्न पूछा। और असीम करुणामयी माँ ने उत्तर दिया! ‘आपका गुरु दौलताबाद के किले में इंतजार कर रहा है, थोड़ा एकनाथ को बताया गया था। वह तुरंत दौलताबाद के लिए घर से निकल गया!

गुरु शिष्य से मिलता है : जनार्दन स्वामी दौलताबाद के किले के प्रमुख थे। वह हर गुरुवार को छुट्टी पर जाता था। यह एक सौभाग्यशाली दिन था, जब 5 वर्षीय एकनाथ जो कि किले की सीढ़ियों पर चढ़ रहा था, जनादार स्वामी के सामने आया। जनार्दन स्वामी ने उस लड़के का स्वागत किया जिसका शब्द you मैं आपसे उम्मीद कर रहा हूं ’है। गुरु हमेशा इंतजार करता है और जानता है कि योग्य शिष्य कब आएगा। जनार्दन स्वामी ने पूजा की तैयारी का जिम्मा छोटे एकनाथ को सौंपा, जिन्होंने इसे बड़ी श्रद्धा के साथ निभाया, जिससे गुरु बहुत प्रसन्न हुए। जनार्दन स्वामी ने युवा एकनाथ को लिया

लोगों को जगाने में मदद करने के लिए जगदंबा माता के पास रोना :  देवगिरि किला निज़ाम के शासन में था। पास में रहने वाले संत एकनाथ ने देखा कि लोग चुपचाप शासकों की ज्यादतियों का सामना कर रहे थे, जबकि उनके ग़ुलाम होने के भाग्य से इस्तीफ़ा दे दिया गया था। लोग जीवित थे क्योंकि वे पहले से ही मृत नहीं थे! संत एकनाथ ने फैसला किया कि उन्हें लोगों को जगाने के लिए एक जन आंदोलन शुरू करने की जरूरत है। उन्होंने कुलस्वामिनी जगदंबामाता से लोगों को जगाने के काम को प्रकट करने और आशीर्वाद देने के लिए ईमानदारी से प्रार्थना की।

दया तिचे नाव भूतांचे पालन ।

आणिक निर्दाळण कंटकांचे ।।

अर्थ: लोगों के लिए दया और करुणा |

अन्यायी के प्रति कठोर और उग्र ||

एक घातक दिन, जनार्दन स्वामी समाधि में गहरे थे, जब एक हमलावर सेना ने अलार्म उठाया। एकनाथ महाराज ने संकोच नहीं किया, एक लड़ाका नहीं होने के बावजूद, उसने कवच दान किया और आक्रमणकारियों से लड़ने के लिए बाहर निकल गया। उनके दिमाग में केवल एक ही विचार था, कि उनके गुरु जनार्दन स्वामी की समाधि अवस्था को परेशान न किया जाए। इसलिए एकनाथ महाराज ने 4 घंटे तक वीरतापूर्वक युद्ध किया और आक्रमणकारियों को भगा दिया।

एकनाथ महाराज की बहादुरी के लिए उनकी सराहना की गई। उन्होंने सिद्ध किया कि गुरु और शिष्य एक हैं! जनार्दन महाराज को इसकी कुछ भी जानकारी नहीं थी। जब स्वामीजी को यह पता चला तो उन्हें अपने शिष्य के लिए तृप्ति का अहसास हुआ। एकनाथ जी महाराज जैसे शिष्य जो गुरु और उनके शिष्य के बीच के अंतर को मिटा सकते हैं और गुरु का काम कर सकते हैं, ऐसा कहना अत्यंत दुर्लभ है।

संत एकनाथ भवार्थ रामायण लिखते हैं :  भगवान राम के जीवन का ऐतिहासिक प्रतिपादन एकनाथ महाराज द्वारा 7 खंडों, 297 अध्यायों और लगभग 40000 श्लोक volume ओविस ’नामक एक खंड में लिखा गया था। एकनाथ महाराज ने राम के जीवन के आध्यात्मिक अर्थ को समझाने का प्रयास किया।

        'अजा' परब्रह्म या परमात्मा है। इससे दशरथ या 10 इन्द्रिय अंग उत्पन्न हुए। राम के रूप में व्यक्तिगत स्व (आत्म) ने दशरथ के माध्यम से जन्म लिया। भगवान के अवतारों या अवतारों में देवताओं की इच्छाओं और आकांक्षाओं को पूरा करने का प्राथमिक उद्देश्य था। दशरथ ने 3 क्वींस - कौशल्या को लाभकारी ज्ञान (सदविद्या) का प्रतीक, सुमित्रा ने शुद्ध ज्ञान (शुद्धबुद्धि) और कैकयी को अज्ञानता (अविद्या) का प्रतीक माना। कैकयी की नौकरानी मंथरा ने हानिकारक ज्ञान (कुविद्या) का प्रतीक रखा। राम द ब्लिसफुल के 3 भाई थे। लक्ष्मण का अर्थ है आत्म-ज्ञान (आत्मप्रबोध), भारत का अर्थ है भावुक (भावार्थ) और सतरुघ्न का अर्थ है आत्म समर्थन (निज-निर्धार)। तब फिर से विश्वामित्र का अर्थ होता है तर्कशक्ति (विवेक) और वसिष्ठ अर्थ विचारशील (विचार)। बाद के दो राम ने युद्ध की कला के साथ-साथ शास्त्र भी सीखे। राम और सीता भगवान और उनकी बुद्धि का प्रतीक हैं। उनकी एकता निरपेक्ष है। (भारतीय संस्कृति कोश ६, पृष्ठ ५०६)

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स्वामी विवेकानंद सनातन मानवी धर्म संस्था धर्मजागृतीविषयक कार्य !

भारतातील अध्यात्म क्षेत्रात सामाजिक सांस्कृतिक लोक जागरती संस्था.

मिशनची उद्दिष्टे :- शांती व समतेचा संदेश सर्वत्र पोचविणे सामाजिक तथा आध्यात्मिक उपक्रम राबविणे.

संतकृपा झाली ! इमारत फळा आली !! ज्ञानदेवे रचिला पाया ! उभारिले देवालया !! नामा तयाचा किंकर ! तेणे केला हा विस्तार !! जनार्दन एकनाथ ! खांब दिला भागवत !! तुका झालासे कळस ! भजन करा सावकाश !!

'स्वामी विवेकानंद सनातन मानवी धर्म संस्था ' ही ऋषीमुनी आणि संत-महंत यांनी धर्मशास्त्र हा आधारस्तंभ मानून समाज, राष्ट्र आणि धर्म यांच्या उन्नतीचा जो मार्ग दाखवला, त्यानुसार कार्य करणारी अग्रणी संस्था आहे. 'सनातन संस्थे'चा दृष्टीकोन केवळ व्यक्तीची पारमार्थिक उन्नती होण्यापुरता मर्यादित नाही. सनातनने व्यक्तीसह समाज, राष्ट्र आणि धर्म यांच्या उत्कर्षाला प्राधान्य दिले आहे. त्यासाठी अध्यात्मप्रसार करण्यासह समाजसाहाय्य, राष्ट्ररक्षण अन् धर्मजागृती यांविषयी 'सनातन संस्था' विविध उपक्रम राबवते. 'धर्मो रक्षति रक्षित: ।', म्हणजे जो धर्माचे पालन करतो, त्याचे रक्षण धर्म म्हणजे ईश्वर करतो. धर्माचाच नाश जर झाला, तर राष्ट्रावर संकट ओढविण्यास फार काळ लागणार नाही. समाजाची धर्माबद्दलची उदासीनता दूर करण्यासाठी, धर्माचा बुरखा पांघरून समाजात शिरलेल्या दुष्प्रवृत्ती रोखण्यासाठी, तसेच समाजाला खरा धर्म समजावून सांगण्यासाठी सनातन कार्यप्रवण झाले आहे.
हिंदु धर्मजागृती सभा, पाश्चात्यांचे अंधानुकरण टाळा, देवतांचा अवमान रोखा धर्मशिक्षणविषयक फलक प्रदर्शन उत्सवातील अपप्रकार रोखा, अंधश्रद्धा निर्मूलनासाठी प्रयत्न कुंभमेळ्यामध्ये धर्भजागृती देवालय स्वच्छता, जत्रा सुनियोजन, नद्या आणि तीर्थक्षेत्रे यांच्या पावित्र्य-रक्षणाविषयी जागृती.

भारतातील अध्यात्म क्षेत्रात सामाजिक सांस्कृतिक लोक जागरती संस्था.
. . . “श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम् ! “
. . . “अर्चनं वन्दनं दास्यं सख्यं आत्मनिवेदनम् . !! “ ( नवविधा भक्ति ) 
” कीर्तन ” शब्दाचा उगम संस्कृत ” कीर्त ” (१० आ.) धातूपासून झाला आहे. प्रशंसा, गुणवर्णन , पराक्रम , लीलाचरित्र , स्तुतिपाठ करणे . अर्थात थोडक्यात सांगायचे तर परमेश्वराच्या चरित्राचे कथाकथन, दैवी गुणांचे आणि विभूतींच्या पराक्रमाचे कीर्तीगान किंवा कथाकथन म्हणजेच कीर्तन होय.
हरिकीर्तनाची परंपरा सर्व भारतात फार प्राचीन काळापासून आहे. गावा-गावातून पुराण, प्रवचन आणि कीर्तनाचे आयोजन फार पूर्वीपासून केले जाते. टाळ मृदुंगाच्या साथीत हरीनामा बरोबरच लोकशिक्षण आणि प्रबोधनाचे प्रभावी माध्यम म्हणून कीर्तन सर्वाना माहित आहेच. कीर्तनात नारदीय, वारकरी, रामदासी आणि राष्ट्रीय कीर्तन असे ठळक भेद मानले जात असले तरी कीर्तन हे मुळात ” अध्यात्म मार्गाचे एक साधन ” म्हणून आणि ” नवविधा भक्तीचा एक प्रकार ” म्हणून सर्वश्रुत आहे. पुराणातील आदर्श हरीभक्त आणि लोकप्रिय व्यक्तिमत्व असलेले देवर्षी नारद हेच कीर्तन परंपरेचे आद्य प्रवर्तक मानले जातात, इतकी ही कीर्तनाची जुनी पद्धती आहे. भारतात सर्व राज्यात कीर्तन परंपरा थोडयाफार फरकाने आहेच.महाराष्ट्रात कीर्तन, गुजरातेत संकीर्तन, उत्तरेत हरिकीर्तन , दक्षिणेत हरिकथा , आंध्रात कथाकली, तर पंजाबात गुरुद्वारात होणारे शबद-कीर्तन म्हणून कीर्तनच सादर होत असते. कथानके मुख्यतः पुराणे, रामायण, महाभारतावर व देशातील संत परंपरा आणि इतिहास यावर आधरित असतात.

Website : https://purandare.constantcontactsites.com/

शिवसमर्थ भेटीचे प्रेरणास्थान : संत तुकाराम

शिवसमर्थ भेटीचे प्रेरणास्थान : संत तुकाराम

१६४५ साली शिवाजी महाराजांनी हिंदवी स्वराज्याच्या स्थापनेला भगवान शंकराच्या साक्षीने प्रारंभ केला. १६४८ सालापर्यंत महाराजांनी बरीच मुसंडी मारली व आदिलशाही मुलुखातले अनेक किल्ले जिंकून स्वराज्याला जोडले. शिवाजी महाराजांचे वडील शहाजी राजे आदिलशाहीत नोकरीला होते. एकेकाळचे आदिलशाहीतील त्यांचे मित्र बाजी घोरपडे व दियानात राव देशपांडे आता शहाजीचे शत्रू झाले होते. " शहाजी आपल्या पोराला फूस लावून नवे साम्राज्य निर्माण करतो आहे " अशी तक्रार या दोघांनी आदिलशहाजवळ केली व आदिलशहाने त्यांच्यावर शहजीस अटक करण्याची कामगिरी सोपवली. अफजुलखानाच्या मदतीने त्या दोघांनी शहाजी महाराजांना पकडले व आदिलशहाच्या ताब्यात दिले. शिवाजी महाराजांच्या बंडखोरीबद्दल आदिलशहाने त्यांना जाब विचारला. परंतु शहाजी महाराजांनी “ मुलगा माझे ऐकत नाही ” असे सांगून उपरणे झटकले. परंतु शहजींच्या उत्तराने आदिलशहाचे समाधान नाही झाले. त्यांनी शहाजी महाराजांना तुरुंगात टाकले व शिवाजीस पत्र टाकून विचारले, “ बोला, काय हवंय तुम्हाला ? हिंदवी स्वराज्य की आईचं सौभाग्य ? ”

या पत्रामुळे शवाजी महाराजांच्या सर्व राजकीय हालचाली एकदम ठप्प झाल्या. कारण सुलतानानं जिजाबाई लहान असताना त्यांचे वडील, काका व दोन भाऊ एकाच वेळी मारेकर्‍यांकडून मारले होते. या इस्लाम राज्यकर्त्यांचे क्रौर्य शिवाजी महाराज पुरेपूर जाणून होते. त्यांनी आपल्या कार्याला भगवंताचे अधिष्ठान असावे म्हणून संत तुकाराम महाराजांची भेट घ्यायचे ठरवले. ही घटना १६४८ सालच्या जून महिन्यात घडली व १६५० सालच्या जानेवारी महिन्यात संत तुकाराम महाराजांनी देह ठेवला. संत तुकाराम महाराजांचा पिंड मुळातच भाक्तीप्रवण होता. त्यांचा काळ निवृत्तीकडे होता. शिवाय आपला अंत:काल जवळ आल्याची त्यांना कल्पना होती. म्हणून त्यांनी शिवाजी महाराजांनी " समर्थ रामदासांची " कास धरावी अशी प्रेमाची सूचना त्यांनी शिवाजी महाराजांना केली. त्या वेळी समर्थांचे नाव महाराजांनी प्रथमच ऐकले. समर्थ कुठे राहतात, काय करतात, त्यांचा पोशाख कसा असतो असे विचारले तेव्हा संत तुकाराम महाराजांनी त्यांना " समर्थांचे " विस्तृत वर्णन सांगितले. तुकाराम महाराजांचे दोन अभंग असून पहिल्या अभंगात त्यांनी शिवाजी महाराजांना समर्थांचा अनुग्रह घेण्याचा सल्ला दिला आहे, तर दुसर्‍या अभंगात समर्थांचे वर्णन केले
आहे. हे दोन्ही अभंग मुद्दाम पुढे देत आहे.

संत तुकाराम महाराजांचा पहिला अभंग :-

राया छत्रपती ऎकावे वचन । रामदासी मन लावी वेगी ॥ १ ॥
रामदास स्वामी सोयरा सज्जन । त्यासी तनमन अर्पी बापा ॥ २ ॥
मारुति अवतार स्वामी प्रगटला । उपदेश केला तुजलागी ॥ ३ ॥
रामनाम मंत्रतारक केवळ । झालासे शीतळ उमाकांत ॥ ४ ॥
उफराटे नाम जपता वाल्मिक । झाला पुण्यश्लोक तात्कालिक ॥ ५ ॥
तोचि बीजमंत्र वसिष्ठ उपदेश । याहुनी विशेष काय आहे ॥ ६ ॥
आता धरु नको भलत्याचा संग । राम पांडुरंग कृपा करी ॥ ७ ॥
धरु नको आशा आमुची कृपाळा । रामदासी डोळा लावी आता ॥ ८ ॥
तुझी चाड आम्हा नाही छत्रपती । आम्हीं पत्रपती त्रैलोक्याचे ॥ ९ ॥
चारी दिंशा आम्हा भिक्षेचा अधिकार । नेमिली भाकर भक्षावया ॥ १० ॥
पांडुरंगी झाली आमुची हे भेती । हातात नरोटी दिली देवे ॥ ११ ॥
आता पडु नको आमुचिये काजा । पवित्र तू राजा रामभक्त ॥ १२ ॥
विठ्ठलाचे दास केवळ भिकारी । आम्हा कधी हरी उपेक्षीना ॥ १३ ॥
शरण असावे रामदासालागी । नमन साष्टांग घाली त्यासी ॥ १४ ॥
तुका म्हणे राया तुज असो कल्याण । सद्गुरुशरण राहे बापा ॥ १५ ॥

संत तुकाराम ...

संत तुकाराम महाराजांचा दुसरा अभंग :-

हुरमुजी रंगाचा उंच मोती दाणा
रामदासी बाणा या रंगाचा ।
पीतवर्ण कांती तेज अघटित
आवाळू शोभत भृकुटी माजी ॥ १ ॥

काष्टांच्या पादुका स्वामींच्या पायात
स्मरणी हातात तुळशीची ।
रामनाम मुद्रा द्वादश हे केले
पुच्छ कळवळी कटी माजी ॥ २ ॥

कौपिन परिधान मेखला खांद्यावरी
तुंबा कुबडी करी समर्थाच्या ।
कृष्णातटा काठी जाहले दर्शन
वंदिले चरण तुका म्हणे ॥ ३ ॥

संत तुकाराम ...

संत तुकाराम महाराजांनी सांगितल्यावर समर्थांच्या दर्शनाची शिवछत्रपतींना ओढ लागली होतीच. ते चाफळ जाऊन समर्थांना भेटणार होतेच. पण योगायोगाने त्यांचा मुक्काम वाईला होता. वाईमधील समर्थशिष्यांकडून ही बातमी चाफळला पोचली. मघाशी वर्णन केल्याप्रमाणे समर्थांनी शिवाजी महाराजांना पत्र पाठवले व शिवसमर्थ भेट झाली. या चरित्रात संत तुकाराम महाराजांचा उल्लेख समर्थांच्या एवढा येत नाही. याचे कारण संत तुकाराम महाराज फार लवकर सदेह वैकुंठाला गेले. त्या वेळी शाहिस्तेखानाचा पराभव या महत्वाच्या घटना तुकाराम महाराजान्नाच्या निर्याणानंतर ९-१० वर्षांनी घडल्या. याउलट समर्थ शिवाजी महाराजांच्या निर्याणानंतर पावणेदोन वर्षांनी समाधिस्त झाले. त्यामुळे संपूर्ण शिवचरित्राचे ते साक्षीदार बनले. १६५७ साली प्रतापगडावर छत्रपतींनी तुळजाभवानीची स्थापना केली तेव्हा समर्थांनी या देवीला साकडे घातले –


“ दुष्ट संव्हारिले मागे । ऐसे उदंड ऐकितो ।
परंतु रोकडे काही । मूळ सामर्थ्य दाखवी ॥
तुझा तू वाढवी राजा । शीघ्र आम्हाचि देखता ।
मागणे एकची आता । द्यावे ते मज कारणे ॥
रामदास म्हणे माझे । सर्व सातुर बोलणे ।
क्षमावे तुळ्जे माते । इच्छा पूर्णचि तू करी ॥ ”

शिवाजी महाराजांच्या हातात सत्ता यावी व त्यांच्या मस्तकावर हिंदवी स्वराज्याचे छत्र झळकावे याची समर्थांना किती ओढ लागली होती ते या प्रार्थनेत दिसून येते.
पुण्याच्या समर्थ व्यासपीठाच्या एका समारंभात प. पू. बाबा महाराज सातारकर म्हणाले,
तुकाराम आणि समर्थ रामदास हे शिवछत्रपतींचे दोन डोळे होते ही गोष्ट कधी नाकारता येणार नाही. "



जय जय रघुवीर समर्थ !!! 

https://www.youtube.com/watch?v=PMalL0b6T8Q&feature=youtu.be&fbclid=IwAR2NZng4eq134O1dQWY6RG3pHabUqgh6U_RHNV8EHFFL8-aLD3dlvUACMiI

The relevance of Shri Vitthal (Vitthal Mahatmya)

The parabrahma or the God of Pandharpur is adored and affectionately called by his aficionados with numerous names in various course of the time, as Pandharinath, Pandurang, Pandhariraya, Vithai, Vithoba, Vithumauli, Vitthal gururao, Pandurang, Hari and so on. In any case, today this God is notable as Pandurang and Shri Vitthal. Numerous students of history and specialists attempted to discover the etymological root of "Vitthal". A few researchers accept that it is a misshaped type of the first word Vishnu. The words like Vittharas, Vitta found in different Kannad epigraphs are fundamentally the elaboration of the word Vishnu. The Great Saint writer Tukaram characterizes the word Vithoba in one of his abhangas that means 'Information' + Thoba Stands for 'structure' Thus Vithoba represents the 'type of extreme Knowledge' or 'icon of extreme Knowledge'. It is additionally accepted that Vi represents winged animal Eagle + Thoba Stands for sitting spot, hence Vithoba represents the 'God who sits on Eagle'. Vithoba is God Vishnu, remaining on a block and laying his arms on his west. It is accepted that Shri Krishna, Shri Vishnu and Shri Vithoba are for the most part various names and types of the one and a similar God. Shri Krishna is known as manifestation of Shri Vishnu which occurred on Wednesday (Shravan Vadya Ashtami) toward the finish of Dwaparyuga. Vithoba is Shri Krishna as it were. Wednesday is known as the day of Vithoba. So lovers (varkari) of Vithoba never leave Pandharpur on Wednesday even at this point. 

There is a section in Purana, the sacred text of the Vedic religion 

Vi karo vidhatay, tha karo nilakanthay | 

La karo lakshmikant, vitthalabhidhineeyame || 

Means- 

vi-Vidhata Brahmadev, 

ttha-nilakantha God Shankar, 

la-lakshmikant-Vishnu 

along these lines it prompts state that each of the three divinities Brahma, Vishnu and Mahesh are meant by one name Vitthal or are remembered for one God Vitthal. 

|| About the model (icon) of Shri Vitthal (Shri Vitthal Murtivarnan)|| 

Vitthal is generous for the oppressed and is bhaktakamkalpadrum and yogiyadurlabh. The figure is independent up of sand stone. He has top quite recently like crown on his head. It is referred to as shivlinga as it would seem that the shivlinga. Face of Shri Vitthal is long, cheeks are massive, his eyes are looking on a level plane straight. He wear's Makar kundale in his ear. A Kaustubhmni is there around his neck like jewelry. Shinke are on his back and on his shrivatsalanchhan. Angads are there on his the two arms and on his the two wrists he has Manibandhs. dya Shankaracharya composed a Pandurangashtak, where he portrays Vitthal as "Nitamba Karabhyam Druto Yena Tasmat". Shri Vitthal put his two hands on his midsection. In his correct hand he has a Kambal and in left hand he has Shankha. On his chest, there is where Bhrugurishi had put his feet. There is Vastra around his abdomen. Soga of Vastra is up to his feet. To his left side leg, there is indication of touch of a daasi. Along these lines this model is remaining on a block. 

This is the main blessed spot where one can contact Lord's feet or keep one's forhead upon Lord's feet. 

In Dwapar period, there was a ruler named Muchkunda. In the fight among Gods and devils, Gods offered him for help. Lord Muchkund battled courageously and made Gods Victorious. Divine beings were glad and approached him to look for gifts for him. He answered that he was peaceful and he required long rest. So he mentioned to secure his rest and to give him an abnormal capacity to consume, whosoever upsets his rest, to remains just by taking a gander at the guilty party. The lord was resting in one of the close by caverns. After certain years during the hour of Shri Krishna manifestation a major monster devil named kalyauvan propelled an enormous assault on Shri Krishna. The evil presence Kalyauvan was sent by another devil ruler Jarasandh. Nobody could slaughter kalyauvan by any weapon since he had uncommon power. Shri Krishna knew this. He took him admirably to the cavern where the King Muchkund was dozing. Shri Krishna tossed his mantle on the group of King Muchkund and stowed away in obscurity, so that kalyauvan would accept that resting individual is Shri Krishna as it were. Kalyauvan kicked the resting individual accepting that he is Shri Krishna. Subsequently lord Muchkund's rest was upset. He woke up and got amazingly irate on Kalyauvan. He tossed his sight on Kalyauvan which consumed Kalyauvan to cinders. This is actually what Shri Krishna was anticipating. After the sensational finish of evil presence Kalyauvan, Shri Krishna came before ruler Muchkund and clarified him all that had occurred. What's more, according to lord Muchkund demand, Shri Krishna conceded his talented intensity of sight to be proceeded with him. This King Muchkund just took resurrection as Bhakt Pundalik. He at that point rested in the spot named Dindir Van close Pandharpur. 

Shri Krishna wedded eight ladies. Rukmini, one of the eight spouses, subsequent to watching Shri Krishna sitting near another wife Radhika, so Rukmini got frustrated, went to Dindir van, and began reflecting (tapahshcharya) there. Shri Krishna likewise came in Dindir van looking for Rukmini and at last discovered her. There was another explanation additionally for which Shri Krishna landed in Dindir van and that is Shri Krishna's incredible enthusiast Bhakt-Pundalik was likewise living there, who was above all else Muchkund in his past life. Shri Krishna needed to meet him on the grounds that Shri Krishna is incredible admirer of his actual aficionado. Pundalik was dealing with his matured and sick guardians. 

After his marriage he has gotten a lady of his significant other. When he started his Kashi Pilgrimage following his significant other's desire. On their voyage to Kashi they remained in one ashram of extraordinary soothsayer Kukkut. Pundalik was exceptionally dazzled by the different attributes of the diviner Kukkut. Kukkut was having extraordinary forces. Waterway Ganges, Yamuna, Sarswati normally used to visit and serve ashram. This is the means by which the streams used to get refined their debasements which they got from miscreants washing in them. This was sufficient to connote the religio-profound intensity of soothsayer kukkut Pundalik came to realize that, the mystery of diviner kukkut's prosperity was his commitment and devotion to his folks. The Goddesses Rivers additionally lectured Pundalik the correct lifestyle. Pundalik was illuminated by that proclaiming. At that point he acknowledged to serve his folks for a mind-blowing duration at any expense. He came back to Pandharpur and began taking consideration and serving his folks.. 

By seeing pundalika's commitment to his folks, Shri Krishna was profoundly intrigued and couldn't avoid Himself from meeting Pundalik. Master Shri Krishna showed up in Pundalik's home yet Pundalik's didn't pay regard to Shri Krishna since he was occupied in serving his folks who were sick because of their mature age. Pundalik just tossed a block lying close by towards Shri Krishna for sitting or remaining as a convention and requested that he hold up there till he got free. (That block was Indra, stunned by revile by evil presence Vritasur. The bank of stream Bhima where this occurrence occurred appeared to be Dwarka. Master Shri Krishna is thought remaining there for upwards of twenty eight Yuga (times) only for every one of the individuals who are His actual lovers. The incomparable Maharashtrian holy person Namdeo says in one arati 

|| " … .to meet Pundalik genuine Parbrahma landed in Pandharpur." ||

Sant Namdev Maharaj

Bhagat Namdev Ji (29 October, 1270 - 1350) (Gurmukhi: ਭਗਤ ਨਾਮਦੇਵ) was born on October 29, 1270 in the state of Maharashtra village of Naras-Vamani, in Satara district (presently called Narsi Namdev). His father, a calico printer/tailor, was named Damshet and his mother's name was Gonabai. Most of the spiritual message of Bhagat Namdev, just like our gurus', emphasized the importance of living the life of a householder (grist Jivan) and that through marriage and having a family one could attain enlightenment. He emphasized that the truest form of bandage or devotional meditation, is to enter matrimony and jointly seek the holy experience Waheguru.

Background

Namdev was married before he was eleven years of age to Rajabal, daughter of Govinda Sheti Sadavarte. They had four sons and one daughter. Janabai, the family's maidservant and a bhagat and poetess in her own right, records the tradition that Namdev was born to Gonabai as a result of her worship of Vitthala in Pandharpur. This present temple building was constructed by Sardar Jassa Singh Ramgarhia and the tank by its side was repaired by Rani Sada Kaur, mother-in-law of Maharaja Ranjit Singh.

God's name was always on the lips of Bhagat Namdev Ji. He was asked by the king to show miracles. He refused to do so and was thrown before a drunk elephant to be crushed to death. God saved His own bhagat. When the Fifth Guru, Guru Arjan dev compiled the Guru Granth Sahib, he decided to give some recognition to the bhagats of the Bhakti movement. This is the reason that Guru Granth Sahib contains verses of fifteen such bhagats. In some cases Guru Granth Sahib is the only voice remaining for such bhagats over the years.

Follows Bhakti Marg

Under the guiding of Janadeva, Namdev was converted to the path of Bhagati. He became a disciple of Bhagat Naneshwar, a holy man of Maharshtra. Namdev married to Raj Bai, who came from a respectable business family, and lived a householder's life. He had four sons and a daughter. His parents (father: Damesh and mother: Gona Bai) remained occupied in various odd jobs to make both ends meet. However, his maternal grandfather, who was a deep devotee of Tahkur (Stone deity), left an indelible impression on young Namdev's mind. Once, his maternal grandfather asked Namdev that he should offer milk to the Tahkur in his absence away from home. Namdev peristed with his prayer and submission before the deities to accept his offer of milk with such devotion that God Himself intervened and entered the deities to accede the prayer of his devotee. This happened at Pandarpur. Namdev later on refers to this incident in his hymn:

Taking the golden cup, Nam Dev filled it with the ambrosial milk,

and placed it before the Lord. ||2||

The Lord looked upon Nam Dev and smiled. "This one devotee abides within my heart."||3||

The Lord drank the milk, and the devotee returned home.

Thus did Nam Dev come to receive the Blessed Vision of the Lord's Darshan. ||4||3||

This immense devotion created such a fountain as it formed a huge pool of admirers for Namdev, who then saw God in each being. His devotion reached such a pitch that, once a dog ran away, snatching his food. Namdev chased the beast with a tin of ghee (butter oil) in hand saying:

O Bhagat of God! Stop a while and let me smear the loaves with butter oil, otherwise how would you eat the course parts!

Vitthala of Pandharpur was another object of Namdev's devotion and he spent much of his time in worship and kirtan, chanting mostly verses of his own composition. In the company of Janadeva and others, he roamed about the country and later came to the Punjab where he is said to have lived for more than twenty years at Ghoman, in Gurdaspur district, where a temple in the form of samadh still preserves his memory.

In his early fifties, Namdev settled down at Pandharpur where he gathered around himself a group of devotees. His abhangas or devotional lyrics became very popular, and people thronged to listen to his kirtan. Namdev's songs have been collected in Namdevachi Gatha which also includes the long autobiographical poem Tirathavah.

His Hindi verse and his extended visit to the Punjab carried his fame far beyond the borders of Maharashtra. Sixty-one of his hymns in fact came to be included in the Sikh Scripture, the Guru Granth Sahib. These hymns or shabads share the common characteristic of lauding the One Supreme God distinct from his earlier verse which carries traces of idolatry and saguna bhakti. In the course of his spiritual quest, Namdev had, from being a worshipper of the Divine in the concrete form, become a devotee of the attribute-less (nirguna) Absolute.

Remembrance of God's Name central

Bhagat Nam Dev is a pioneer of the Radical bhakti School. Though he appeared a century earlier than Kabir, his religious and social views are very much like those of Kabir. He unambiguously repudiates all the four fundamentals of Vaisnavism. Though in his devotional approach, he is clearly a monotheist, he makes many pantheistic statements too, e.g., every thing is God; there is nothing but God; consider the world and God to be one; the foam and the water are not different. Chaturvedi writes: "Sant Namdev seemed to believe both in transcendence and immanence, in pantheism and nondualism.

His devotion was purely of the non-attributional absolute. He also considers God to be immanent, everywhere, in all hearts, and the Creator of everything. Like Kabir and the Sufis, Namdev is very other worldly. He says, "The strength of contempt of the world should be in the body an unchanging companion.

Message of Unity for All

One should lay aside differences between oneself and others, and feel no anxiety for things of the world. Ranade also writes: "He (Namdev) tells us that it is impossible that the pursuit of God can be coupled with a life of Samsara. If it had been possible for a man to find God while he was pursuing Samsara, then Sanaka and others would not have grown mad after God. If it had been possible for him to see God while carrying on the duties of a householder, the great Suka would not have gone to the forest to seek God. Had it been possible for people to find God in their homes, they would not have left them to find out. Nam Dev has left all these things, and is approaching God in utter submission." (Abhg. 83)

Bhagat Namdev thrown before a drunk elephant

Namdev's cosmogenic views are also orthodox. He says that God created maya and "maya is the name of the power that placeth man in the womb." Indirectly, he is neither happy with the world, nor with human birth. To him, shop, shopkeeper, men and everything are unreal excepting God. Against this background he sought release from the world and suggested renunciation: "Namdev gave up trade, and devoted himself exclusively to the worship of God".

The world being a play of maya and not being a worthwhile arena for spiritual endeavours, Namdev's goal was to have union with God through devotion and singing His praises. He says, "I perform worship, sing God's praises and meditate on Him for eight pahar in a day i.e, round the clock. At the same time, he suggests good conduct and purity of life. For, God created all men alike. Though he holds every person responsible lor his acts, he clearly does not believe in a world rigidly governed by karma. Because he says: If everything were determined by karma, who created karma originally?

Namdev not only claims union with God, but, like Kabir, also states that more than once God miraculously intervened on his behalf to reveal Himself to him, or help him. Without doubt, Nam Dev's approach remains otherworldly both before and after his achievement. At one time, he even gave up work so as to remain absorbed in his worship and meditations. He never initiated any religious institution or movement. His was a solitary search for God, without creating any social or religious organisation.

We find that in his repudiation of Vaisnava doctrines, in his metaphysical ideas, methodology and goal, and more particularly in his otherworldly approach to the world and society, Namdev's views are quite identical with those of Kabir.

The shabad by Bhagat Nam Dev in the Siri Guru Granth Sahib where the temple rotated towards his direction as he was not allowed to sit in there.

Gurdwara and Temple

Temple in Pandharpur, where the Eastern entrance is called Namdev Gate

Ghoman is situated about 26 km Southeast of Batala city and about 10 km from Sri Hargobindpur. It is towards west side of Sri Hargobindpur. Ghoman is associated with Baba Namdev (1270-1350). Baba Namdev was the founder of this town and meditated here for 17 long years. Here he did miraculous deeds.

The eastern entrance to this temple is known as the Namdev gate (after the great 13th century Vaishnava bhagat). The sanctum enshrines the standing image of Vithoba also known as Panduranga, Pandhari or Vitthala. Stylistically the image dates back to the 5th century.

There are inscriptions in this temple dating back to the 13th century which place origin of this shrine to the 6th century.

Profession of Chhimba

Gurdwara at Ghoman

Bhagat Namdev is referred to as a chhimba, "cẖẖīpro", "Cẖẖīpė" and "cẖẖīpĝ". This refers to Bhagat ji's profession as a printer of cloth. Chhippas were calico printers/artists and used to decorate, colour and print textiles with art work. Some of them were also tailors as this was a profession connected with clothes.

Faith

"In the imperishable realm of the Formless Lord, I play the flute of the unstruck sound current."

Bhagat Namdev's contemporaries looked upon him solely as a low caste man. However, he was blessed with a unique deep love for, and firm faith in, the Divine. Consequently, he happened to rule over the hearts of God-loving people. Guru Ram Das ji acknowledges his uniquely beautiful love for the Divine and refers to it in one of his hymns:

Nam Dev loved the Lord; the people called him a fabric dyer.

The Lord turned His back on the high-class Kh'shaatriyas and Brahmins, and showed His face to Nam Dev. ||3||

This implies that being aware of Namdev's selfless love, God turned his back on the higher caste Khatris and Brahmins and embraced low caste Namdev, a calico printer. Guru Arjan Sahib ji held him in such high esteem as he declared that Namdev was one with God because he ever remembered Him.

For such a pious soul, none was alien. However, this innocent pious and unprejudiced attitude, coupled with universal admiration; became the cause of jealousy for the high caste Brahmins. Consequently, Namdev had to bear the brunt of their displeasure at every step. So much so that once this pious being, who was ever mystically attained with God, was thrown out of the temple for being a low caste. This happened in the temple of Nag Nath in the village of Aund; situated in Dist. Parbani, in Maharashtra. It was in this temple that Namdev, blisfully fixated on Naam, wanted to sing hymns in eulogy of God. The so-called high caste preists in the temple snatched castanets from him and threw him out. This humble devotee of God, had heartfelt sadness at this. In fact, due to the union between God and His humble devotee, it is said that through Divine intervention, the temple moved to face him, despite his sitting outside. This incident is reffered to in a hymn in the SGGS:

Laughing and playing, I came to Your Temple, O Lord.

While Nam Dev was worshipping, he was grabbed and driven out. ||1||

I am of a low social class, O Lord;

why was I born into a family of fabric dyers? ||1||Pause||

I picked up my blanket and went back,

to sit behind the temple. ||2||

As Nam Dev uttered the Glorious Praises of the Lord,

the temple turned around to face the Lord's humble devotee. ||3||6||

Although Brahmins and other sham "devotees" experienced only humiliation and slight with this happening, yet they could not, even then, extinguish from their hearts the fire of jealousy for Namdev. Rather, they availed themselves of another opportunity to incite Emperor Mohammed Tughlak against him. The emperor then asked Namdev to prove his spiritual power by reviving a dead cow. Namdev refused to interfere in the will of his beloved Lord. His plain refusal infuriated the emperor as a result of which, he was immediately arrested and tortured in many ways. However, nothing could make Namdev waiver in his devotion, and he remained focussed on God.

The emperor then decreed that since he didn't revive the dead cow, he should accept Islam. Namdev boldly and flatly refused to accept either of his orders. Many of his admirers and well-wishers tried to impress upon him to accept either option to save his life, but Namdev was adamant in his stand. At last, his grief-stricken mother suggested that since there was no difference between Allah and Ram (2 names given by Muslims and Hindus, respectively, to God), he should have no problem in accepting Allah, his ultimate ideal. Moreover, she had heard him saying that Allah, Ram, Rahim, are attributive names of the same Lord, so he should have no difficulties repeating Allah's name instead. A verse of Namdev reads:

Nam Dev's mother began to cry, and she said, "Why don't you abandon your Lord Raam, and worship his Lord Allah?"||6||

In answer to this, Namdev asked his mother to refrain from pressing him to say Allah instead of Ram, telling her he was fully aware of her motherly love for him, which was causing her to try to save his life. He further warned her against such emotional pressure, that otherwise he would not consider himself as her son, due to her attachment to him. A verse of Namdev reads;

Naam Dev answered, "I am not your son, and you are not my mother."

He further tried to convince his mother by stating, "When I repeated Allah's name, it is by my own free will, my inner self's wish. For me, God is one whom people remember through varied names. However, I will not surrender to a royal decree to remember God by this particular Name and not by any other Name. I shall not say so under the emperor's order, even if I may say the same thing of my own free will." To Namdev, it was a question of freedom.

His mother continued, wailing that for her sake, could he at least revive the dead cow and save his life. Namdev was patiently adamant, he told her that is does not behove a man of God to interfere in the Divine Will and that he would be happy in His Will. She then, stopped pressing him due to the obvious strength of his convictions. It is said that a miracle happened at that time: the cow came back to life, such is the tie between God and devotee, thus, the life and honour of Namdev had been preserved. Namdev milked the cow in the presence of a large gathering that has assembled there and presented this milk to the emperor. At this, the emperor sought forgiveness from God's devotee and was apologetic. He offered to fulfil any material wish of Namdev. Since Namdev had so little temptation for material goods and beared no grudge, Namdev only advised the king to provide true justice to his subjects. In fact, this is the duty of a king. Mohammed Tughlak was very sorry and this made him conscious of his duties as a king. This particular event was related to, by Namdev in the SGGS:

The Sultan said, "Listen, Nam Dev: Let me see the actions of your Lord."||1||

If the emperor challenged Namdev to prove his devotion to Ram, he felt happy in the Divine will of a reviving a cow and called his deity Bithal, meaning 'Protector of the Ignorant'. In a flash, God put a question to Namdev: When you were made to suffer tortures in the confinement under imperial orders, you bore everything with patience and equanimity, but you could not face your expulsion from the temple in the same spirit, Why? Namdev is said to have replied that pain caused to his body is his personal, but when his soul is hurt it involves faith, his God as well. How could one bear insult for the deity in the house of deity itself? God was pleased with Namdev's answer. There is another hymn, by Namdev which begins with the following verse:

When I see Him, I sing His Praises. Then I, his humble servant, become patient. ||1||

Herein we find Namdev eulogising God after having a direct communication with Him. He explains this encounter by referring to God as light effulgent:

The skinless drum plays.

Without the rainy season, the clouds shake with thunder.

Without clouds, the rain falls,

if one contemplates the essence of reality. ||1||

I have met my Beloved Lord.

Meeting with Him, my body is made beauteous and sublime. ||1||Pause||

The selected few verses from Namdev's hymns, as quoted above, testify his deep faith in the Divine, who he describes as all-powerful and being capable of doing whatever he desires. So long as we live separated from God, this life seems burdensome, but as one realises oneness with Him, no pain really hurts. It is like a pitcher, which does not seem heavy even though filled with water so long as it remains in the ocean. As we take the pitcher out, it drains our strength and becomes a burden. Namdev gives the example of his own life to exhort us that no true devotee of God ever gives up his own faith in God as a result of any pain, operation, cruelty or material temptation. God also reaches His devotees, His worshippers and saves their honour, protects them and glorifies them in the Truth.

So far as the question of Namdev's competence to clear and explain a point is concerned, he was rather proficient in explaining any point in a very interesting and rational manner. In this context, some of his padas (couplets) make interesting reading. These padas are known as abhang, and their language is Marathi.

Namdev visited numerous centres of pilgrimage so that he could share with the maximum number of people the limitless power of God as he realised it. Finally, he came to Punjab, accompanied by Gian Dev. He made the village of Ghoman, in Gurdaspur district, his dwelling place. He stayed there for about ten years, and it was here that he breathed his last in 1350AD. Most of Namdev's hymns that are included in the SGGS ji were possibly composed here; the language of these is either Punjabi, or greatly influenced by it.

Namdev was a holy-man who travelled form Maharashtra to Punjab and gave the natives of Punjab, a message of love. Sardar Jassa Singh Ramgharia erected a memorial at Ghoman in commemoration of Namdev's work. A large fair is held there in January (2 Magh) every year. Sada Kaur also got a aholy tank dug there. Now many more elegant buildings have come up at that place, constructed by his followers. Several organisations have engaged in spreading Namdev's spiritual and humanitarian message to the peoples. Namdev has summed up his entire message as follows:

Within all hearts, the Lord speaks, the Lord speaks.

Who else speaks, other than the Lord? ||1||Pause||

The tradition of holding fairs in Ghoman in his honour testifies that Punjabis took to Namdev's message of love with equal intensity. They have not only remembered what he said but have actively followed his tenets.

A total of 61 hymns of Namdev are extant in SGGS ji which are included under 18 different musical measures. Namdev is categorical in saying that it is Guru's grace alone which can clear man's all doubts and enable him to swm across the world-ocean; the spiritual journey of life.

In the beginning of his life, Namdev was no doubt a vaishnavite, but his hymns in SGGS ji make it very abundently clear that he became an ardent devotee of the formless Lord. Ultimately, his soul merged in the same Nirankar or formless Lord.

Touching the philosopher's stone, I have been transformed into gold.

The following are some of his works, or work on him, from Siri Guru Granth Sahib Ji:

Raag Gauree Chaytee, The Word Of Nam Dev Ji:

One Universal Creator God. By The Grace Of The True Guru:

God makes even stones float.

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

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||

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

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

Aasaa, The Word Of The Reverend Nam Dev Ji:

In the one and in the many, He is pervading and permeating; wherever I look, there He is.

The marvellous image of Maya is so fascinating; how few understand this. ||1||

God is everything, God is everything. Without God, there is nothing at all.

As one thread holds hundreds and thousands of beads, He is woven into His creation. ||1||Pause||

The waves of the water, the foam and bubbles, are not distinct from the water.

This manifested world is the playful game of the Supreme Lord God; reflecting upon it, we find that it is not different from Him. ||2||

False doubts and dream objects - man believes them to be true.

The Guru has instructed me to try to do good deeds, and my awakened mind has accepted this. ||3||

Says Nam Dev, see the Creation of the Lord, and reflect upon it in your heart.

In each and every heart, and deep within the very nucleus of all, is the One Lord. ||4||1||

Goojaree, Padas Of Nam Dev Ji, First House:

One Universal Creator God. By The Grace Of The True Guru:

If You gave me an empire, then what glory would be in it for me?

If You made me beg for charity, what would it take away from me? ||1||

Meditate and vibrate upon the Lord, O my mind, and you shall obtain the state of Nirvaanaa.

You shall not have to come and go in reincarnation any longer. ||1||Pause||

You created all, and You lead them astray in doubt.

They alone understand, unto whom You give understanding. ||2||

Meeting the True Guru, doubt is dispelled.

Who else should I worship? I can see no other. ||3||

One stone is lovingly decorated,

while another stone is walked upon.

If one is a god, then the other must also be a god.

Says Nam Dev, I serve the Lord. ||4||1||

Goojari, first house:

He does not have even a trace of impurity - He is beyond impurity. He is fragrantly scented - He has come to take His Seat in my mind.

No one saw Him come - who can know Him, O Siblings of Destiny? ||1||

Who can describe Him? Who can understand Him? The all-pervading Lord has no ancestors, O Siblings of Destiny. ||1||Pause||

As the path of a bird's flight across the sky cannot be seen,

and the path of a fish through the water cannot be seen;||2||

As the mirage leads one to mistake the sky for a pitcher filled with water

- so is God, the Lord and Master of Nam Dev, who fits these three comparisons. ||3||2||

Raag Sorat'h, The Word Of Devotee Nam Dev Ji, Second House:

One Universal Creator God. By The Grace Of The True Guru:

When I see Him, I sing His Praises.

Then I, his humble servant, become patient. ||1||

Meeting the Divine True Guru, I merge into the sound current of the Naad. ||1||Pause||

Where the dazzling white light is seen,

there the unstruck sound current of the Shabad resounds.

One's light merges in the Light;

by Guru's Grace, I know this. ||2||

The jewels are in the treasure chamber of the heart-lotus.

They sparkle and glitter like lightning.

The Lord is near at hand, not far away.

He is totally permeating and pervading in my soul. ||3||

Where the light of the undying sun shines,

the light of burning lamps seems insignificant.

By Guru's Grace, I know this.

Servant Nam Dev is absorbed in the Celestial Lord. ||4||1||

Forth House, Sorat'h:

The woman next door asked Nam Dev, "Who built your house?

I shall pay him double wages. Tell me, who is your carpenter?"||1||

O sister, I cannot give this carpenter to you.

Behold, my carpenter is pervading everywhere.

My carpenter is the Support of the breath of life. ||1||Pause||

This carpenter demands the wages of love, if someone wants Him to build their house.

When one breaks his ties with all the people and relatives, then the carpenter comes of His own accord. ||2||

I cannot describe such a carpenter, who is contained in everything, everywhere.

The mute tastes the most sublime ambrosial nectar, but if you ask him to describe it, he cannot. ||3||

Listen to the virtues of this carpenter, O sister; He stopped the oceans, and established Dhroo as the pole star.

Nam Dev's Lord Master brought Sita back, and gave Sri Lanka to Bhabheekhan. ||4||2||

Dhanaasaree, The Word Of Devotee Nam Dev Ji:

One Universal Creator God. By The Grace Of The True Guru:

They dig deep foundations, and build lofty palaces.

Can anyone live longer than Markanda, who passed his days with only a handful of straw upon his head? ||1||

The Creator Lord is our only friend.

O man, why are you so proud? This body is only temporary - it shall pass away. ||1||Pause||

The Kaurvas, who had brothers like Duryodhan, used to proclaim, "This is ours! This is ours!"

Their royal procession extended over sixty miles, and yet their bodies were eaten by vultures. ||2||

Sri Lanka was totally rich with gold; was anyone greater than its ruler Raavan?

What happened to the elephants, tethered at his gate? In an instant, it all belonged to someone else. ||3||

The Yaadvas deceived Durbaasaa, and received their rewards.

The Lord has shown mercy to His humble servant, and now Naam Dayv sings the Glorious Praises of the Lord. ||4||1||

I have brought the ten sensory organs under my control, and erased every trace of the five thieves.

I have filled the seventy-two thousand nerve channels with Ambrosial Nectar, and drained out the poison. ||1||

I shall not come into the world again.

I chant the Ambrosial Bani of the Word from the depths of my heart, and I have instructed my soul. ||1||Pause||

I fell at the Guru's feet and begged of Him; with the mighty axe, I have chopped off emotional attachment.

Turning away from the world, I have become the servant of the Saints; I fear no one except the Lord's devotees. ||2||

I shall be released from this world, when I stop clinging to Maya.

Maya is the name of the power which causes us to be born; renouncing it, we obtain the Blessed Vision of the Lord's Darshan. ||3||

That humble being, who performs devotional worship in this way, is rid of all fear.

Says Nam Dev, why are you wandering around out there? This is the way to find the Lord. ||4||2||

Nam Dev Ji:

I am blind; Your Name, O Creator Lord, is my only anchor and support.

I am poor, and I am meek. Your Name is my only support. ||1||Pause||

O beautiful Lord, benevolent and merciful Lord, You are so wealthy and generous.

You are ever-present in every presence, within and before me. ||1||

You are the river of life, You are the Giver of all; You are so very wealthy.

You alone give, and You alone take away; there is no other at all. ||2||

You are wise, You are the supreme seer; how could I make You an object of thought?

O Lord and Master of Nam Dev, You are the merciful Lord of forgiveness. ||3||1||2||

Bilaaval, The Word Of Devotee Nam Dev Ji:

One Universal Creator God. By The Grace Of The True Guru:

The Guru has made my life fruitful.

My pain is forgotten, and I have found peace deep within myself. ||1||

The Guru has blessed me with the ointment of spiritual wisdom.

Without the Lord's Name, life is mindless. ||1||Pause||

Meditating in remembrance, Nam Dev has come to know the Lord.

His soul is blended with the Lord, the Life of the World. ||2||1||

- O man, renounce and abandon all these things.

Meditate, meditate in remembrance on the Lord of the Universe.

Meditate, O Nam Dev, and cross over the terrifying world-ocean. ||4||1||

The deer is lured by the sound of the hunter's bell;

it loses its life, but it cannot stop thinking about it. ||1||

In the same way, I look upon my Lord.

I will not abandon my Lord, and turn my thoughts to another. ||1||Pause||

As the fisherman looks upon the fish,

and the goldsmith looks upon the gold he fashions;||2||

As the man driven by sex looks upon another man's wife,

and the gambler looks upon the throwing of the dice -||3||

In the same way, wherever Nam Dev looks, he sees the Lord.

Nam Dev meditates continuously on the Feet of the Lord. ||4||2||

As the earth burns in the dazzling sunlight,

so does poor Nam Dev burn without the Lord's Name. ||5||4||

Chanting the Name of the Lord, Har, Har, all doubts are dispelled.

Chanting the Name of the Lord is the highest religion.

Chanting the Name of the Lord, Har, Har, erases social classes and ancestral pedigrees.

The Lord is the walking stick of the blind. ||1||

I bow to the Lord, I humbly bow to the Lord.

Chanting the Name of the Lord, Har, Har, you will not be tormented by the Messenger of Death. ||1||Pause||

The Hindu worships at the temple, the Muslim at the mosque.

Nam Dev serves that Lord, who is not limited to either the temple or the mosque. ||4||3||7||

Namdev's Bani

ਰਾਗ੝ ਗਉੜੀ ਚੇਤੀ ਬਾਣੀ ਨਾਮਦੇਉ ਜੀਉ ਕੀ

Rĝg ga▫oṛī cẖeṯī baṇī nĝmḝe▫o jī▫o kī

Raag Gauree Chaytee, The Word Of Naam Dayv Ji:

ੴ ਸਤਿਗ੝ਰ ਪ੝ਰਸਾਦਿ ॥

Ik▫oaʼnkĝr saṯgur parsĝḝ.

One Universal Creator God. By The Grace Of The True Guru:

ਦੇਵਾ ਪਾਹਨ ਤਾਰੀਅਲੇ ॥

Ḏevĝ pĝhan ṯĝrī▫ale.

God makes even stones float.

ਰਾਮ ਕਹਤ ਜਨ ਕਸ ਨ ਤਰੇ ॥੧॥ ਰਹਾਉ ॥

Rĝm kahaṯ jan kas na ṯare. ||1|| rahĝ▫o.

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

ਤਾਰੀਲੇ ਗਨਿਕਾ ਬਿਨ੝ ਰੂਪ ਕ੝ਬਿਜਾ ਬਿਆਧਿ ਅਜਾਮਲ੝ ਤਾਰੀਅਲੇ ॥

Ŧĝrīle ganikĝ bin rūp kubijĝ bi▫ĝḝẖ ajĝmal ṯĝrī▫ale.

You saved the prostitute, and the ugly hunch-back; You helped the hunter and Ajaamal swim across as well.

ਚਰਨ ਬਧਿਕ ਜਨ ਤੇਊ ਮ੝ਕਤਿ ਭਝ ॥

Cẖaran baḝẖik jan ṯe▫ū mukaṯ bẖa▫e.

The hunter who shot Krishna in the foot - even he was liberated.

ਹਉ ਬਲਿ ਬਲਿ ਜਿਨ ਰਾਮ ਕਹੇ ॥੧॥

Ha▫o bal bal jin rĝm kahe. ||1||

I am a sacrifice, a sacrifice to those who chant the Lord's Name. ||1||

ਦਾਸੀ ਸ੝ਤ ਜਨ੝ ਬਿਦਰ੝ ਸ੝ਦਾਮਾ ਉਗ੝ਰਸੈਨ ਕਉ ਰਾਜ ਦੀਝ ॥

Ḏĝsī suṯ jan biḝar suḝĝmĝ ugarsain ka▫o rĝj ḝī▫e.

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

ਜਪ ਹੀਨ ਤਪ ਹੀਨ ਕ੝ਲ ਹੀਨ ਕ੝ਰਮ ਹੀਨ ਨਾਮੇ ਕੇ ਸ੝ਆਮੀ ਤੇਊ ਤਰੇ ॥੨॥੧॥

Jap hīn ṯap hīn kul hīn karam hīn nĝme ke su▫ĝmī 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||