kwhMU ny rwm khXo ikRSnw khu kwhMU mnY Avqwrn mwnXo ] Pokt Drm ibswr sBY krqwr hI kau krqw jIA jwnXo ] 12]
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Kaahoon ne Raam kahyo Krishnaa kauh kaahoon mania avtaaran maanyo|| Phokat dharam bisnr sabhai kartaar hikau kartaa jeea jaanyo||12||
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Someone calls him Ram or Krishna and someone believes in His incarnations, but my mind has forsaken all useless actions and has accepted only the One Creator.12.
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jyM khyM rwm Ajoin AjY Aiq kwhy kyM kyMSl ku~K jXo jU ] kwl hUM kwl khY ijih kyM ikih kwrx kwl qy dIn BXo jU ]
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Jau kahau Raam ajon(i) ajai at(i) kaahe kau Kaushal kukkh jayo joo|| Kaal hoon kaal kahai jih(i) kau kih(i) kaaran kaal te deen bhayo joo||
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If we consider Ram, the Lord as Unborn, then how did he take brith from the womb of Kaushalya ? He, who is said to be the KAL (destroyer) of KAL (death), then why did none become subjugated himself before KAL?
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s~q srUp ibbYr khwie su kXoN pQ kyM rQ hWk DXo jU ] qwhI ko mwin pRBU kir kY ijh ko koaU Bydu n lyn lXo jU ] 13]
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Satt saroop bibair kahaae su kyon path kau rath haank dhayo joo|| Taahiko maan(i) prabhoo kar(i) kai jh ko kooo bhed(u) na len layo joo||13||
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If he is called the Truth-incarnate, beyond enmity and opposition, then why did he become the charioteer of Arjuna ? O mind ! you only consider him the Lord God, whose Mysetry could not be known to anyone.13.
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kXoN khu ikRSn ikRpwinD hY ikh kwj qy b~Dk bwx lgwXo ] Aaur kulIn auDwrq jo ikh qy Apno kul nwsu krwXo ]
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Kyon kahu Krishan kripaanidh hai kih kaaj te baddhak baan lagaayo|| Aur kuleen udhaarat jo kih te apno kul naas(u) karaayo||
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Krishna himself is considered the treasure of Grace, then why did the hunter shot his arrow at him ? He has been described as redeeming the clans of others then he caused the destruction of his own clan;
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Awid Ajoin khwie kho ikm dyvik ky jTrMqr AwXo ] qwq n mwq khY ijh ko iqh kXoN bsudyvih bwpu khwXo ] 14]
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aadh ajon(i) kahaae kaho kim devak(i) ke jathrantar aayo Taat na maat kahai jih ko tih kyon Basudevah(i) baap(u) Kahaayo||14||
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He is said to be unborn and beginningless, then how did he come into the womb of Devaki ? He , who is considered without any father or mother, then why did he cause Vasudev to be called his father?14.
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kwhy ko eyS mhySih BwKq kwih idjyS ko eys bKwnXo ] hY n rGyUuS jdyUuS rmwpiq qY ijn kyM ibsUunwQ pCwnXo ]
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Kaahe ko esh maheshah(i) bhaakhat kaahe dijesh ko es bakhaanyo|| Hai na raghvesh jadvesh ramaapat(i) rai jin kau bisvanaath pachhaanyo||
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Why do you consider Shiva or Brahma as the Lord ? There is none amongst Ram, Krishna and Vishnu, who may be considered as the Lord of the Universe by you;
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eyk ko Cwif Anyk BjY sukdyv prwsr bXws JuTwnXo ] Pokt Drm sjy sB hI hm eyk hI kyM ibD nYk pRmwnXo ] 15]
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Ek ko chaa?(i) anek bhajai Sukdev Paraasar Byaas jhuthaanyo|| Phokat dharam saje sabh hiham ek hikau bidh naik pramaanyo||15||
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Relinquishing the One Lord, you remember many gods and goddesses; in this way you prove Shukdev, Prashar etc. as liars; all the so-called religions are hollow; I only accept the One Lord as the Providence.15.
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koaU idjyS ko mwnq hY Aru koaU mhyS ko eyS bqY hY ] koaU khY ibSno ibSnwiek jwih Bjy AG EG ktY hY ]
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Kooo dijesh ko maanat hai ar(u) kooo Mahesh ko esh batai hai|| Kooo kahai bishno bishnaaik jaah(i) bhaje agh ogh katai hai||
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Someone tells Brahma as the Lord-God and someone tells the same thing about Shiva; someone considers Vishnu as the hero of the universe and says that only on remembering him, all the sins will be destroyed;
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bwr hzwr ibcwr Ary jV AMq smY sB hI qij jY hY ] qwhI ko DXwn pRmwin hIey joaU Qy Ab hY Aru AwgY aU hYUu hY ] 16]
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Baar hazaar bichaar are ja? ant samai sabh hitaj(i) jai hai|| Taahiko dhyaan pramaan(i) heee jooo the ab hai ar(u) aagai oo hvai hai||16||
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O fool ! think about it a thousand times, all of them will leave you at the time of death, therefore, you should only meditate on Him, who is there in the present and who will also be there in future.16.
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kotk ieMdR kry ijh ko keI koit auipMdR bwnie KpwXo ] dwnv dyv PinMdR DrwDr p~C psU nih jwiq gnwXo ]
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Kotak Indra kare jih ko kaikottee upindra banaae khapaayo|| Daanab dev phanindra dharaadhar pachchh pasoo nah(i) jaat(i) ganaayo||
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He, who created crores of Indras and Upendras and then destroyed them; He, who created innumerable gods, demons, Sheshnaga, tortoises, birds, animals etc.,
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Awj lgy qpu swDq hY iSv aU bRhmw kCu pwr n pwXo ] byd kqyb n Byd lKXo ijh soaU gurU gur moih bqwXo ] 17]
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aaj lage tap(u) saadhat hai Shiv oo Brahmaa kachh(u) paar na paayo|| Bed Kateb na bhed lakhyo jih sooo guroo gur moh(i) bataayo||17||
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And for knowing whose Mystery, Shiva and Brahma are performing austerities even till today, but could not know His end; He is such a Guru, whose Mystery could not be comprehended also by Vedas and Katebs and my Guru has told me the same thing.17.
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DXwn lgwie TigE sB logn sIs jtw nK hwQ bFwey ] lwie ibBUq iPrXo muK aUpir dyv Adyv sBY fhkwey ]
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Dhyaan lagaae thagio sabh lagan sees jataa nakh haath ba?haae|| Laae bibhut phiryo mukh oopar(i) dev adev sabhai ?ahkaae||
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You are deceiving people by wearing matted locks on the head extending the nails in the hands in the hands and practicing false trance; smearing the ashes on your face, you are wandering, while deceiving all the gods and goddesses;
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loB ky lwgY iPrXo Gr hI Gr jog ky nXws sBY ibsrwey ] lwj geI kCu kwju srXo nih pyRm ibnw pRB pwn n Awey ] 18]
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Lobh ke laagai phiryo ghar highar jog ke nyaas sabhai bisraae|| Laaj gaikachhu kaaj(u) saryo mah(i) prem binaa prabh paan naa aae||18||
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O Yogi ! you are wandering under the impact of greed and you have forgotten all the discipline of Yoga; in this way your self—respect has been lost and no work could be accomplished; the Lord is not realized without true love.18.
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kwhy kau ifMB krY mn mUrK ifMB krY ApnI piq KYUu hY ] kwhy kau log Tgy Tg login log gXo prlog gvY hY ]
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Kaahe kau dinbh karai man moorakh dinbh karai apnipat(i) khavai hai|| Kaahe kau log thage thag logan(i) log gayo parloh gavai hai||
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O foolish mind ! Why are you absorbed in heresy ?, because you will destroy your self-respect through heresy; why are you deceiving the people on becoming a cheat? And in this way you are losing the merit both in this and the next world;
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