1. Namdev
  2. Namdev, also transliterated as Namdeo and Namadeva, was a poet-saint from Maharashtra, India who is significant to the Varkari sect of Hinduism. He is also venerated in Sikhism. Wikipedia
  3. Born: October 29, 1270, Hingoli
  4. Died: 1350
 About Namadeva
Namadeva was one of the most famous poet saints of the thirteenth and fourteenth century. He was the composer of hundreds of ‘abhangs’ (devotional songs). Even today, devotees can be seen singing the beautiful abhangs of Namadeva. Read on this biography to know more about Namadeva…

His Life
There is an interesting legend associated with the birth of Namadeva. It is said that Damashet, after being persuaded by his wife, went to the temple of Lord Panduranga to pray for a child. The same night, Lord Panduranga appeared in his dream and asked him to go to the ghats of Bhima River the next morning. He told Damashet that there will be a floating shell in the river, in which he will find small child. He may take that child to his care and treat him as his own child.

Damashet did as told and came back with an infant in his arms. Damashet, and his wife, Gonayi gave him the name ‘Nama’. Nama showed deep dedication to the Lord right from his childhood. As Namadeva grew older, his devotion towards also grew. Namadeva got married to a girl named Rajayi (or Radha Bai). They had four children, namely Narayana, Vitthala, Govinda and Mahadeva. Namdeva spent all his life in the devotion of the great Lord Panduranga and left for the holy abode in the year 1350.

Sikh Bhagats :Bhagat Namdev ji

God’s name was always on the lips of Bhagat Namdev Ji. He was asked by the king to show miracles. Bhagat Namdev Ji refused to do so and was thrown before a drunk elephant to be crushed to death. God saved His own saint. Bhagat Namdev Ji spent the last day of his life in village Guman, now in district Gurdaspur, Punjab (India).
Guru Granth Sahib recognizes many saints of the Bhakti movement of medieval India. Namdev are the saints belonging to this movement which swept across the North India from 1100 A.D. till 1600 A.D. When Fifth Guru Guru Arjan dev ji compiled Guru Granth Sahib, he decided to give some recognition to the saints of Bhakti movement, that is the reason that Guru Granth Sahib contains verses of such saints. In some cases Guru Granth Sahib is the only voice remained for such saints over the years.

यंदाचं मराठी साहित्य संमेलन पंजाबमध्ये, नामदेवांच्या कर्मभूमीत सारस्वतांचा मेळा

पुणे:  यंदाचं अखिल भारतीय मराठी साहित्य संमेलन कोठे पार पडणार यांची प्रतिक्षा आता संपली आहे. कारण यंदांचं साहित्य संमेलन संत नामदेवांच्या कर्मभूमीत म्हणजे पंजाबमधील घुमान येथे  पार पडणार आहे. साहित्य संम्मेलनाचं यंदांचं हे 88 वं साहित्य संमेलन असणार आहे.

साहित्य संमेलनाचे निमंत्रक संजय नहार यांनी याबाबतची माहिती दिली आहे. जवळपास 500 वर्षांपूर्वी संत नामदेवांनी घुमानमध्ये आपल्या संतवाणीचे सूर पोहोचवले होते. पंजाब आणि महाराष्ट्रासारख्या भिन्न सांस्कृतिक ओळख जपणाऱ्या दोन प्रांतांना संत नामदेवांनी आपल्या अमोघ वाणीनं जोडलं होतं.

नामदेवांचं पंजाबमधील कार्य खूप मोठे आहे. पंजाबच्या घुमानमध्ये आजही अनेक मराठी कुटुंबांचं वास्तव्य आहे. तिथल्या मातीशी असलेले भावनिक बंध अधिक दृढ करण्यासाठी अखिल भारतीय मराठी साहित्य संमेलनाचं आयोजन घुमानमध्ये करण्यात आलं आहे.

त्यामुळं यंदा सारस्वतांचा मेळा पंजाबच्या घुमानमध्ये साहित्याची परंपरा जपताना पाहायला मिळेल. मात्र नेहमीप्रमाणे साहित्यिकांकडून होणारा वाद यावेळी निर्माण होऊ नये म्हणजे मिळवलं.

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Sant Namdev

Sant Namdev-image.png

Namdev of Maharashtra was a saint of medieval India. He was not a servant of Lord Krishna, but His companion. Namdev was an Amsa (part) of Lord Krishna.

Namdev was a contemporary of Jnanadev, the famous saint of Maharashtra, being his senior in age by about five years. He was born in 1269 A.D. He came of a family of tailors who were sincere devotees of Vittala of Pandharpur. The family members were observing the Wari of Pandharpur, i.e., going on pilgrimage twice a year on the first eleventh day of the Ashadh (June-July) and Kartik (October-November) months. The family originated from a village called Narsibamani on the bank of the river Krishna, near Karad, in district Satara. Being a great devotee of Vittala and wishing to improve his material prospects, Dama Setti, the father of Namdev, had moved to Pandharpur a year or two before his son’s birth.

Namdev, from his very childhood; was like Prahlad. At the age of two, when he began to talk, the first correct word he uttered was ‘Vittala’, and since then, he continued with the repetition of that sacred name incessantly, without any help or instruction from others. He found great pleasure when every day his mother Guna Bai took him to the temple of Vithoba for offeringworship to the Deity. His next step was, when at the age of about seven, he prepared a pair of cymbals and spent his time in dancing and singing, doing Bhajan, to the neglect of everything-food, studies in school, rest, sleep, etc. His devotion to Vithoba was so innocent and sincere that he used to treat Him sometimes as his dearest brother or as his playmate.

One day, as Namdev’s mother was busy, she asked Namdev to take the plate of offerings to Vithoba. Namdev went to the temple, placed the plate of eatables before Vithoba and asked Him to accept the offering. However, when Namdev did not find any evidence of acceptance by Vithoba, he cried so bitterly that Vithoba actually assumed a human form and accepted the offerings gratefully. Namdev’s mother was surprised when her son came back in great joy with an empty plate and explained to her that Vithoba had accepted the offerings by actually consuming the eatables presented in the plate. So, the next day, she herself accompanied Namdev (but without his knowledge) to see and verify for herself the correctness of Namdev’s explanation. The same performance was repeated and the mother had the satisfaction of seeing the Lord actually accepting their offerings. Her joy and pride in Namdev was unbounded. She felt grateful to the Lord that she was the mother of such a great devotee.



Lord Vithoba-his only interest

In other respects, however, Namdev was the despair of his parents, and later, of his wife and other relatives. From the beginning he had no interest in worldly affairs; he neglected studies in school; he would not take interest in his father’s profession as a tailor, or in any other trade. His sole interest was to spend day and night in devotion to Vithoba. His parents were getting old; the family prosperity was waning. Therefore, their dearest wish was that Namdev, while devoting a reasonable spare time to his devotions, should help in maintaining the family in comfort. So, Namdev was sent to the bazaar one day to sell a few pieces of clothes. But Namdev was innocent of the tricks of the trade. To him, such things as prices, and money and its value, were unknown subjects. He went to the bazaar with the clothes, because his father forced him. He sat there on a stone doing bhajan, entirely forgetting that he had gone there to sell the clothes. After a few hours the sun set and it was time for him to go to the temple for the evening devotional performance. Then only he remembered that he had not sold the clothes and that he would get a thrashing from his father. He was impatient to go to the temple. He therefore sold all the clothes to the very stone on which he was seated, i.e., he kept the clothes on the stone, appointed another stone as a guarantee that the first one would pay the money the next day, and went to the temple.

Namdev’s father was furious on hearing his son’s adventures and asked him to bring forth Dhondya (which means a stone and which is also used as a proper name among certain classes of people of Maharashtra) who had guaranteed the money. The next day Namdev went back to the bazaar, found that the clothes had vanished during the night and took the second stone (Dhondya) home, as it refused to pay the money, and locked it in a room. He then went to the temple and narrated all the events to Vithoba and explained his difficulties also. When Namdev’s father asked him to show him Dhondya who had guaranteed the money, Namdev replied that Dhondya had been kept in a closed room in the house and ran to the temple. When the father opened the room to demand the money, he found, to his surprise, a lump of gold. Great was the father’s joy; but Namdev was quite indifferent to it. He only praised God for saving him from a thrashing. Thus it went on.

His Marriage

In the meantime, Namdev married Radha Bai. Radha Bai was a worldly-minded woman. In response to Namdev’s invitation, Vittal attended the naming ceremony of Namdev’s child in the guise of a human being, named the child ‘Narayana’ and gave good gifts on the occasion.

There was extreme poverty in the house of Namdev. Namdev neglected his worldly duties. Namdev’s mother and wife abused Lord Krishna. Under the guise of Dharma Setti of Vaikunthapuram and the pretence of past friendship with Namdev, the Lord visited Namdev’s house, gave magnificent gifts to Radha Bai and disappeared.

A Bhakta, named Parisha Bhagavat, propitiated Rukmini and got the philosopher’s stone which could convert iron into gold. Parisha’s wife gave the stone to her friend Radha Bai one day. Radha Bai showed the stone to her husband and said that hisBhakti was of no use and was inferior to the Bhakti of Parisha Bhagavat. Namdev threw the stone into the river. Next day Parisha came to know of everything and took Namdev to task. Namdev showed Parisha the place where he had dropped the stone. Parisha searched for the stone and found, not a single stone, but a whole lot. Parisha was struck with wonder. He admired the spirit of renunciation and the spiritual powers of Namdev.

Namdev felt it increasingly difficult to take interest in household affairs and in his parents, wife and children; and no amount of persuasion from all those people or his friends was successful in bringing him back to the worldly life. To him there was only one interest and that was Lord Vithoba. He used to spend hour after hour sitting before Vithoba, talking to Him, discussing spiritual matters with Him and doing Bhajan. To Namdev, Vithoba was the beginning and the end of everything.

Meeting with Jnanadev

When Namdev was about twenty years of age, he met the great saint Jnanadev at Pandharpur. Jnanadev was naturally attracted to Namdev as a great devotee of Vithoba. That he might benefit from the company of Namdev, he persuaded Namdev to go with him to all the holy places on pilgrimage. Namdev did not want to go, as that would mean separation from Lord Vithoba of Pandharpur. However, wiser counsel prevailed and Namdev was induced to go on pilgrimage. This was the most important period in the life of Namdev. Practically from this time, the two great saints almost never separated till death parted them. The pilgrimage extended to all parts of India and almost all the holy places.

On the way, several miracles are reported to have been performed by both Namdev and Jnanadev. Once Namdev and Jnanadev reached the desert of Marwar. Namdev was dying of thirst. They found out a well, but the water was at such a low depth that it was impossible to get it by ordinary means. Jnanadev proposed to assume the form of a bird by his Laghima Siddhi and bring the water up in his beak. But Namdev proved superior to him. He prayed to Rukmini. The level of the water rose miraculously to the surface. The well is seen even today at Kaladji, ten miles off Bikaner.

Namdev and Jnanadev came to Naganathpuri. Namdev started Bhajan in the temple. There was a huge crowd. The temple priests were not able to enter the temple and so became angry. Namdev went to the western gate of the temple and spent the night in doing Kirtan. The image of the temple itself turned to his side.

A Brahmin of Bidar invited Namdev to do Bhajan in his house. Namdev went there with a large number of devotees. The Sultan mistook them for rebel troops and sent General Kasi Pant against them. The general reported to the Sultan that it was only a religious party. The Sultan ordered that Namdev should be arrested and prosecuted. He asked Namdev to rouse a butchered cow to life or embrace Islam. An elephant was sent to crush Namdev to death. Namdev’s mother requested her son to embrace Islam to save his life. But Namdev was prepared to die. Namdev raised the dead cow to life. The Sultan and others were struck with amazement. Namdev won the admiration of the Sultan and his party.

Namdev and Jnanadev met Narsi Mehta at Junagarh; Kabir, Kamal and Mudgalacharya at Kashi; Tulsidas at Chitrakut; Pipaji at Ayodhya; Nanak at a place in the Deccan and Dadu, Gorakhnath and Matsyendranath in other places.

When feeding of Brahmins was done by Namdev at the end of his pilgrimage, Vittal and Rukmini became the cooks and servers. They ate out of the very plate which Namdev used.

Namdev gained much, during the pilgrimage, from the society of Jnaneshwar and from Nivritti who was Jnaneshwar’s elder brother and Guru, and was able to look on this world with a wider vision as the manifestation of God.

As we saw earlier, Namdev’s world began and ended with the Deity ‘Vithoba’ of Pandharpur and he would not recognize any other Deity as the symbol of God. The pilgrimage lasted about five years and during this period Jnanadev advised Namdev to adopt a Guru so that he might be in a position to realise completely the manifestation of the all-pervading God and thus fulfil his own mission in life. Again Namdev hesitated as he thought that such action might alienate his loyalty and devotion to Vithoba. He plainly said that as long as he had the love of Vithoba, he had nothing to desire except constant devotion to Him. In fact, Vithoba was his Guru. It was, however, clear to Jnanadev and other saints in the company that Namdev’s view was rather narrow in the sense that he thought God was centred in the Deity of Vithoba of Pandharpur and they wanted him to acquire the wider vision which they themselves had attained.

One day, in such company, Gora, another saint and a potter by trade, was asked to ascertain which of them were half-baked, i.e., had not realised Brahman. Gora took a small, flat wooden board such as he used to prepare or test the pots and began to pat on the head of everybody. When he came to Namdev and patted on his head, Namdev cried aloud thinking he was hurt. Immediately, all the others in the company began to laugh saying that Namdev was only half-baked and had not become fixed in his spiritual position.

Adopting a Guru

Greatly mortified, Namdev repaired to Vithoba and complained to Him of his humiliation. He said that he saw no necessity for him to have a Guru as he had intimate relationship with Lord Krishna Himself. Lord Krishna said that Namdev did not really know Him. Namdev denied this. Lord Krishna challenged Namdev and asked him to find out His identity that day. Namdev agreed. Lord Krishna took the form of a Pathan horseman and passed before Namdev. Namdev could not recognize the Lord. Namdev agreed to go to a Guru. Lord Vithoba then advised him to adopt Visoba Khechar as his Guru.

Visoba Khechar was one of the disciples of Jnanadev and was living at the time at a village called Avandhya. Namdev proceeded to the village immediately and arrived there at about noon. He took shelter in a temple in order to take some rest. There in that temple he saw a man sleeping with his feet on the Deity Itself. Namdev was shocked, woke up the man and rebuked him for this sacrilege. The man was no other than Visoba himself. Visoba replied, “O Namdev, why did you wake me up? Is there a single spot in this world which is not permeated by God? If you think that such a spot can be found, kindly place my feet there”. Namdev took the feet of Visoba in his hands and moved them to another direction, but the Deity was there. He then moved Visoba in still another direction, but the Deity was there too! Namdev could not find any direction or spot where he could place the feet of Visoba without treading on the Deity. God was everywhere. Having realised this great truth that God had permeated the whole universe, Namdev surrendered himself to Visoba gratefully and humbly. Visoba then advised Namdev at great length. A small portion of Visoba’s advice is given below.

“If you want to be absolutely happy, fill this world with Bhajan and the sacred Name of the Lord. The Lord is the world itself. Give up all ambitions or desires. Let them take care of themselves. Be content only with the name of Vittal.

You need not undergo any hardship or penance in order to go to heaven. Vaikuntha will come to you of itself. Do not be anxious of this life or of your friends or relatives. They are like the illusions of a mirage. One has to spend a short space of time here like the potter’s wheel which goes on rotating even after the potter has left. Make the best of it by keeping the name of Vittal ever in your mind and on your lips and by recognizing Him everywhere and in everyone. This is my experience of life.

“Pandharpur was established on the banks of the river Chandrabhaga as a sort of boat for people to cross safely this ocean of life. Pandharinath is standing there as the boatman-in-charge to take you to the other side; and the most important point is that He does this without asking for any fee. In this way He has saved crores of people who have gone to Him in surrender. If you surrender to Him, there is no death in this world.”

After initiation by Visoba, Namdev became more philosophical and large-hearted. His temple was no longer the small narrow space on the banks of the Chandrabhaga, but the whole world. His God was not Vithoba or Vittal with hands and legs, but the omnipotent infinite Being.

A few days after Namdev had adopted Visoba as his Guru, he was sitting at a place doing his Bhajan. In the meantime, a dog came to the spot and ran away with the bread he had prepared for his midday meal. Namdev ran after the dog-not with a stick in his hand, but with a cup of Ghee; and he addressed the dog thus: “O Lord of the world! Why do You want to eat the dry bread? Take some Ghee along with it. It will taste much better”. Namdev’s realisation of Atma was now complete and overflowing.

After Namdev had returned with Jnanadev from the long pilgrimage, the latter expressed his desire to take Samadhi at Alandi. Namdev therefore accompanied the party to Alandi as he could not part with Jnanadev. He was with Jnanadev to the last moment. He then accompanied the party until the other brothers, Nivritti and Sopan, and their sister Muktabai, left the world. Namdev has left behind a detailed account of the ends of these four saints in beautiful poems. Namdev was so shocked by these events which occurred within a short space of one year that he himself was left with no desire to live in this world. He took his Samadhi at Pandharpur at the age of twenty-six in 1295 A.D.

Namdev was not an author of any big treatise; but he left behind him a large number of Abhangas or short poems, full with the nectar of Bhakti and love towards God. These are exceedingly sweet. Most of these are lost, but there are extant about four thousand Abhangas, which to this day are a great source of inspiration to all who would read them. Some of the Abhangas are found in the Sikh Adi Granth.

The essence of Namdev’s message is: “Always recite the Name of the Lord. Constantly remember Him. Hear His glory. Meditate on the Lord in your heart. Serve the Lord with your hands. Place your head at His lotus feet. Do Kirtan. You will forget your hunger and thirst. The Lord will be near you. You will attain immortality and eternal bliss”.

Namdev’s maid-servant Janabai

No account of the life of Namdev would be complete without a mention of Janabai. She was a maid-servant in the household of Namdev. See Sant Janabai for more information about her.


Bhagat Namdev

Bhagat Namdev thrown before a drunk elephant

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 that of the Sikh Gurus, emphasized the importance of living the life of a householder (grist jeevan) and that through marriage and having a family one could attain enlightenment. He emphasized that the truest form of bondage or devotional meditation, is to enter matrimony and jointly seek the holy experience of God or Waheguru.


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 saint. When the Fifth Guru, Guru Arjan dev compiled the Guru Granth Sahib, he decided to give some recognition to the saints of the Bhakti movement. This is the reason that Guru Granth Sahib contains verses of fifteen such saints. In some cases Guru Granth Sahib is the only voice remaining for such saints over the years.

Follows Bhakti Marg


Under the influence of saint Jnanadeva, Namdev was converted to the path of bhakti. Vitthala of Pandharpur was now the object of his devotion and he spent much of his time in worship and kirtan, chanting mostly verses of his own composition. In the company of Jnanadeva and other saints, he roamed about the country and later came to the Punjab where he is said to have lived for more than twenty years at Ghuman, 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 (froth) 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

Gurdwara at Ghoman

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)

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 saint). 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

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.

Namdev’s Bani

Page 345

ਰਾਗੁ ਗਉੜੀ ਚੇਤੀ ਬਾਣੀ ਨਾਮਦੇਉ ਜੀਉ ਕੀ
रागु गउड़ी चेती बाणी नामदेउ जीउ की
Rāg ga▫oṛī cẖeṯī baṇī nāmḏe▫o jī▫o kī
Raag Gauree Chaytee, The Word Of Naam Dayv Jee:

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
ੴ सतिगुर प्रसादि ॥
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:

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||

ਤਾਰੀਲੇ ਗਨਿਕਾ ਬਿਨੁ ਰੂਪ ਕੁਬਿਜਾ ਬਿਆਧਿ ਅਜਾਮਲੁ ਤਾਰੀਅਲੇ ॥
तारीले गनिका बिनु रूप कुबिजा बिआधि अजामलु तारीअले ॥
Ŧārīle ganikā bin rūp kubijā bi▫āḏẖ ajāmal ṯārī▫ale.
You saved the prostitute, and the ugly hunch-back; You helped the hunter and Ajaamal swim across as well.

ਚਰਨ ਬਧਿਕ ਜਨ ਤੇਊ ਮੁਕਤਿ ਭਏ ॥
चरन बधिक जन तेऊ मुकति भए ॥
Cẖaran baḏẖik 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॥
हउ बलि बलि जिन राम कहे ॥१॥
Ha▫o bal bal jin rām kahe. ||1||
I am a sacrifice, a sacrifice to those who chant the Lord’s Name. ||1||

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.

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||

Bhagat Namdev’s Bani

Main article: Structure of Guru Granth Sahib

Bhagat Namdev’s Bani of 61 Shabads can be found in the following ANGs (pages) of Guru Granth Sahib:

See also

Idol of Bhagat Namdev, Installed in Historical Temple near Bassi Pathana, Punjab

External links



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These are the 15 Bhagats of Sikhism
Bhagat Beni | Bhagat Bhikhan | Bhagat Dhanna | Sheikh Farid | Bhagat Jaidev | Bhagat Kabir | Bhagat Namdev | Bhagat Parmanand | Bhagat Pipa | Bhagat Ramanand | Bhagat Ravidas | Bhagat Sadhna | Bhagat Sain | Bhagat Surdas | Bhagat Trilochan
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