SGGS pp 724-726, Tilang M: 1 and 4, Shabads 1-2.

 

ਤਿਲੰਗ ਮਹਲਾ ੧ ਘਰੁ ੨                    ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ŧilang mėhlā 1 gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Tilang, (ghar-u 2) to be sung to the second beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਜਿਨਿ ਕੀਆ ਤਿਨਿ ਦੇਖਿਆ ਕਿਆ ਕਹੀਐ ਰੇ ਭਾਈ ॥

Jin kī▫ā ṯin ḏekẖi▫ā ki▫ā kahī▫ai re bẖā▫ī.

 

The Creator (jin-i) who (keeaa) made the creation has always (deykhiaa) looked after it; we (kiaa = what?) cannot (kaheeai) tell IT what to do, (rey) o (bhaaee) brethren.

 

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ਆਪੇ ਜਾਣੈ ਕਰੇ ਆਪਿ ਜਿਨਿ ਵਾੜੀ ਹੈ ਲਾਈ ॥੧॥

Āpe jāṇai kare āp jin vāṛī hai lā▫ī. ||1||

 

The One (jin-i) who (hai laai = planted) created (vaarri = garden) the creation (aapai) IT-self (jaanai) knows and (karey) does whatever is needed. 1.

 

ਰਾਇਸਾ ਪਿਆਰੇ ਕਾ ਰਾਇਸਾ ਜਿਤੁ ਸਦਾ ਸੁਖੁ ਹੋਈ ॥ ਰਹਾਉ ॥

Rā▫isā pi▫āre kā rā▫isā jiṯ saḏā sukẖ ho▫ī. Rahā▫o.

 

Read (raaisa) the story, the story of the Beloved Master, i.e. recount – and emulate – virtues of the Almighty (jit-u) by which (sukh-u) peace (hoee) is experienced (sadaa) forever.

(Rahaau) dwell on this and contemplate.

 

ਜਿਨਿ ਰੰਗਿ ਕੰਤੁ ਨ ਰਾਵਿਆ ਸਾ ਪਛੋ ਰੇ ਤਾਣੀ ॥ ਹਾਥ ਪਛੋੜੈ ਸਿਰੁ ਧੁਣੈ ਜਬ ਰੈਣਿ ਵਿਹਾਣੀ ॥੨॥
Jin rang kanṯ na rāvi▫ā sā pacẖẖo re ṯāṇī.  Hāth pacẖẖoṛe sir ḏẖuṇai jab raiṇ vihāṇī. ||2||

 

The soul-wife (jin-i) who does not (raaviaa) enjoy (rang-i) the love of (kant-u) the Almighty husband, (sa = that) she (pachhotaani) repents, i.e. a human being who does not remember virtues and commands of the Almighty, repents because human birth is not obtained again quickly.

She (pachhorrai) wrings her hands and (dhunai) bangs her (sir-u) head, (jab) when (rain-i = night) human life (vihaani) has passed. 2.

 

Note: The next verse talks of ਸਾਰੀ (saari), meaning the pieces in the game of Chauparr which move according to throw of dice. The pieces must get ‘home’ to end the journey.

 

ਪਛੋਤਾਵਾ ਨਾ ਮਿਲੈ ਜਬ ਚੂਕੈਗੀ ਸਾਰੀ ॥ ਤਾ ਫਿਰਿ ਪਿਆਰਾ ਰਾਵੀਐ ਜਬ ਆਵੈਗੀ ਵਾਰੀ ॥੩॥

Pacẖẖoṯāvā nā milai jab cẖūkaigī sārī.  Ŧā fir pi▫ārā rāvī▫ai jab āvaigī vārī. ||3||

 

One cannot (milai) get a chance for (pachhotaava) repentance when (saari) the pieces (chookai gi) miss getting home – with throw of dice in the game of Chauparr, and the game is over -, i.e. once the soul cannot unite in this human birth, then repentance shall not help.

Company of (piaara) the beloved can (raaveeai) be enjoyed only (jab) when (vaari) the turn (aavaigi) comes, i.e. the soul has to wait when it gets human birth again. 3.

 

ਕੰਤੁ ਲੀਆ ਸੋਹਾਗਣੀ ਮੈ ਤੇ ਵਧਵੀ ਏਹ ॥ ਸੇ ਗੁਣ ਮੁਝੈ ਨ ਆਵਨੀ ਕੈ ਜੀ ਦੋਸੁ ਧਰੇਹ ॥੪॥

Kanṯ lī▫ā sohāgaṇī mai ṯe vaḏẖvī eh.  Se guṇ mujẖai na āvnī kai jī ḏos ḏẖareh. ||4||

 

The soul laments: (Kant-u) the Almighty-husband has (leeaa = taken) accepted (suhaagni) those fortunate soul-women who are (vadhvi = more virtues) better (tey) than (mai) I am.

(Mujhai) I do not (aavni = know) have (so) those (gun) virtues which endear the wife to the husband; (kai) on whom can I (dharau) put (dos) the blame. 4. 

 

ਜਿਨੀ ਸਖੀ ਸਹੁ ਰਾਵਿਆ ਤਿਨ ਪੂਛਉਗੀ ਜਾਏ ॥ ਪਾਇ ਲਗਉ ਬੇਨਤੀ ਕਰਉ ਲੇਉਗੀ ਪੰਥੁ ਬਤਾਏ ॥੫॥

Jinī sakẖī saho rāvi▫ā ṯin pūcẖẖ▫ugī jā▫e.  Pā▫e laga▫o benṯī kara▫o le▫ugī panth baṯā▫e. ||5||

 

(Jini) those (sakhi) friends of mine who (raaviaa) enjoy company of (saah-u) the Almighty-husband, I shall (jaaey) go and (poochhaugi) ask (tin) them.

I shall (lagau) touch their (paaey) feet, and (karau) make (beynti) request; (leyogi) shall have them (bataaey) tell me (panth-u) the way to obtain love of the Almighty-Spouse, i.e. shall go the holy congregation and learn how to be accepted for union with the Almighty. 5.

  

ਹੁਕਮੁ ਪਛਾਣੈ ਨਾਨਕਾ ਭਉ ਚੰਦਨੁ ਲਾਵੈ ॥ ਗੁਣ ਕਾਮਣ ਕਾਮਣਿ ਕਰੈ ਤਉ ਪਿਆਰੇ ਕਉ ਪਾਵੈ ॥੬॥

Hukam pacẖẖāṇai nānkā bẖa▫o cẖanḏan lāvai.  Guṇ kāmaṇ kāmaṇ karai ṯa▫o pi▫āre ka▫o pāvai. ||6||

 

This is what they would tell, says Nanak: The soul-wife should (pachhaanai) understand (hukam-u) will of the Master, and (laavai) apply (chandan) sandalwood/scent of (bhau) obedience to be attractive to the Almighty.

When (kaaman-i) the soul-wife (karai = does, kaaman = charm) charms with (gun) virtues (tau) then she (paavai) obtains love of (piaare kau) the Beloved. 6.

 

ਜੋ ਦਿਲਿ ਮਿਲਿਆ ਸੁ ਮਿਲਿ ਰਹਿਆ ਮਿਲਿਆ ਕਹੀਐ ਰੇ ਸੋਈ ॥ ਜੇ ਬਹੁਤੇਰਾ ਲੋਚੀਐ ਬਾਤੀ ਮੇਲੁ ਨ ਹੋਈ ॥੭॥

Jo ḏil mili▫ā so mil rahi▫ā mili▫ā kahī▫ai re so▫ī.  Je bahuṯerā locẖī▫ai bāṯī mel na ho▫ī. ||7||

 

(Jo) one who (miliaa = meets) loves (dil-i) from the heart, (s-u) that person (kaheeai = said to) indeed (miliaa) meets, i.e. finds the Master.

(Jey) if someone (locheeai) yearns (bahuteyra) a lot, but (baati) only in talk, (meyl-i) meeting does not (hoee) take place, i.e. the Master accepts for union only that soul-woman who sincerely loves and obeys. 7.

 

ਧਾਤੁ ਮਿਲੈ ਫੁਨਿ ਧਾਤੁ ਕਉ ਲਿਵ ਲਿਵੈ ਕਉ ਧਾਵੈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਜਾਣੀਐ ਤਉ ਅਨਭਉ ਪਾਵੈ ॥੮॥

Ḏẖāṯ milai fun ḏẖāṯ ka▫o liv livai ka▫o ḏẖāvai.  Gur parsādī jāṇī▫ai ṯa▫o anbẖa▫o pāvai. ||8||

 

(Dhaat-u) a thing (milai) mixes (phun-i) again (kau) with (dhaat-u) the same thing; similarly (liv = concentration) contemplation (dhaavai = runs) takes one (kau) to (livai) the object of contemplation, i.e. one who remains absorbed in the Almighty unites with IT.

When one (jaaneeai) understands this (parsaadi) with grace of (gur) the guru, (ta) then s/he (paavai) finds the Almighty, (anbhau = without fear – not answerable to anyone) above whom there is none. 8.

 

ਪਾਨਾ ਵਾੜੀ ਹੋਇ ਘਰਿ ਖਰੁ ਸਾਰ ਨ ਜਾਣੈ ॥ ਰਸੀਆ ਹੋਵੈ ਮੁਸਕ ਕਾ ਤਬ ਫੂਲੁ ਪਛਾਣੈ ॥੯॥

Pānā vāṛī ho▫e gẖar kẖar sār na jāṇai.  Rasī▫ā hovai musak kā ṯab fūl pacẖẖāṇai. ||9||

 

Another analogy; if there (hoey) is (vaarri) a garden of (paana) beetle leaves (ghar-i) in the house, (khar-u) an ass in the same house does not (jaanai) know its (saar = value) fragrance, similarly an indifferent person remains oblivious of the Almighty within.

Again if one (hovai) is (raseeaa) a lover of (musak) fragrance (tab) then s/he (pachaanai) recognizes (phool-u) the flower whose fragrance it is, i.e. one who obtains awareness of Divine virtues and commands, with the guru’s guidance finds the Almighty within. 9.

 

ਅਪਿਉ ਪੀਵੈ ਜੋ ਨਾਨਕਾ ਭ੍ਰਮੁ ਭ੍ਰਮਿ ਸਮਾਵੈ ॥ ਸਹਜੇ ਸਹਜੇ ਮਿਲਿ ਰਹੈ ਅਮਰਾ ਪਦੁ ਪਾਵੈ ॥੧੦॥੧॥

Api▫o pīvai jo nānkā bẖaram bẖaram samāvai.  Sėhje sėhje mil rahai amrā paḏ pāvai. ||10||1||

 

(Jo) one who (peevai) drinks (apio/amrit) the life-giving elixir, i.e. becomes aware of Divine virtues, his/her (bhram-u) delusion (bhram-i = wanders) leaves, and s/he (samaavai) is absorbed in the Almighty, says Nanak.

One who (sahjey sahjey) steadfastly (mil-i rahai) remains absorbed in/conforms to Naam/Divine virtues and commands, (paavai) attains (pad-u) the state of (amraa) deathless-ness, i.e. unites with the Almighty and is not reborn to die again and again. 10. 1.

 

——————————————–

 

Note: This Shabad of the fourth Guru is representative of his life of service with utmost humility. He praises the guru who alone can guide in every aspect of life, and lead to the Almighty. The Shabad motivates to submit to teachings of the guru in all activities.

 

ਤਿਲੰਗ ਮਹਲਾ ੪ ॥ ਹਰਿ ਕੀਆ ਕਥਾ ਕਹਾਣੀਆ ਗੁਰਿ ਮੀਤਿ ਸੁਣਾਈਆ ॥ ਬਲਿਹਾਰੀ ਗੁਰ ਆਪਣੇ ਗੁਰ ਕਉ ਬਲਿ ਜਾਈਆ ॥੧॥

Ŧilang mėhlā 4.  Har kī▫ā kathā kahāṇī▫ā gur mīṯ suṇā▫ī▫ā.  Balihārī gur āpṇe gur ka▫o bal jā▫ī▫ā. ||1||

 

Composition of the fourth Guru in Raga Tilang: (Gur-i) the guru, (meet-i) my friend, (sunaaeeaa = relates, tells) imparts awareness of (katha = description) virtues, commands and (kahaaneeaa = stories) plays (keeaa) of (har-i) the Almighty.

I (balihaari = sacrifice) adore (aapney) my guru and (bal-i jaaeeaa = am sacrifice, kau = to) and shall do anything he directs. 1.

 

ਆਇ ਮਿਲੁ ਗੁਰਸਿਖ ਆਇ ਮਿਲੁ ਤੂ ਮੇਰੇ ਗੁਰੂ ਕੇ ਪਿਆਰੇ ॥ ਰਹਾਉ ॥

Ā▫e mil gursikẖ ā▫e mil ṯū mere gurū ke pi▫āre. Rahā▫o.

 

O (gursikh) Sikhs of the guru, (too) you are (piaarey) dear to (meyrey) my guru; – I wish to meet you – (aaey) come let us (mil-i) get together – I wish to learn how to praise and emulate virtues of the Almighty as taught by the guru.

(Rahaau) dwell on this and contemplate.

 

ਹਰਿ ਕੇ ਗੁਣ ਹਰਿ ਭਾਵਦੇ ਸੇ ਗੁਰੂ ਤੇ ਪਾਏ ॥ ਜਿਨ ਗੁਰ ਕਾ ਭਾਣਾ ਮੰਨਿਆ ਤਿਨ ਘੁਮਿ ਘੁਮਿ ਜਾਏ ॥੨॥

Har ke guṇ har bẖāvḏe se gurū ṯe pā▫e.  Jin gur kā bẖāṇā mani▫ā ṯin gẖum gẖum jā▫e. ||2||

 

Those who live by (gun) virtues (key) of (har-i) the Almighty, (bhaavdey) are pleasing to (har-i) the Almighty, and awareness of (sey = those) Divine virtues is (paaey) obtained (tey) from the guru. 

I (ghum-i ghum-i jaaey = circumambulate) respect (tin) those (jin) who (ma’nniaa) accept/obey (bhaana = will) directions of the guru. 2.

 

ਜਿਨ ਸਤਿਗੁਰੁ ਪਿਆਰਾ ਦੇਖਿਆ ਤਿਨ ਕਉ ਹਉ ਵਾਰੀ ॥ ਜਿਨ ਗੁਰ ਕੀ ਕੀਤੀ ਚਾਕਰੀ ਤਿਨ ਸਦ ਬਲਿਹਾਰੀ ॥੩॥

Jin saṯgur pi▫ārā ḏekẖi▫ā ṯin ka▫o ha▫o vārī.  Jin gur kī kīṯī cẖākrī ṯin saḏ balihārī. ||3||

 

(Hau) I (vaari = sacrifice) respect those (jin) who (deykhiaa) have seen, i.e. understood the teachings of, (piaara) the beloved (satigur-u) true guru.

I (sad) ever (balihaari = am sacrifice) adore (tin) those (jin) who (keeti = do, chaakri = service/obedience) obey the guru. 3.

 

ਹਰਿ ਹਰਿ ਤੇਰਾ ਨਾਮੁ ਹੈ ਦੁਖ ਮੇਟਣਹਾਰਾ ॥ ਗੁਰ ਸੇਵਾ ਤੇ ਪਾਈਐ ਗੁਰਮੁਖਿ ਨਿਸਤਾਰਾ ॥੪॥
Har har ṯerā nām hai ḏukẖ metaṇhārā.  Gur sevā ṯe pā▫ī▫ai gurmukẖ nisṯārā. ||4||

 

O Almighty, living by (teyra) Your (har-i = dispels vices) purifying and (har-i = makes green) revitalizing (naam-u) virtues and commands – enable to shun vices and thus – (meyttanhaara = effaces) obviate (dukh) distress – of remaining separated from You.

(Nistaara = getting out of world-ocean) freedom from rebirth is (paaeeai) obtained (tey) with (seyva = service) obedience to (gurmukh-i) the guru’s teachings. 4.

 

ਜੋ ਹਰਿ ਨਾਮੁ ਧਿਆਇਦੇ ਤੇ ਜਨ ਪਰਵਾਨਾ ॥ ਤਿਨ ਵਿਟਹੁ ਨਾਨਕੁ ਵਾਰਿਆ ਸਦਾ ਸਦਾ ਕੁਰਬਾਨਾ ॥੫॥

Jo har nām ḏẖi▫ā▫iḏe ṯe jan parvānā.  Ŧin vitahu Nānak vāri▫ā saḏā saḏā kurbānā. ||5||

 

(Jo) those who (dhiaaeydey) pay attention to (naam-u) Divine virtues and commands, (tey) those (jan) persons become (parvaanya) acceptable – are approved by the Creator.

I, says fourth Nanak, (vittahu vaariaa = am sacrifice to) adore (tin) them; I have (kurbaana = sacrifice) given up my ego to humbly follow them. 5.

 

ਸਾ ਹਰਿ ਤੇਰੀ ਉਸਤਤਿ ਹੈ ਜੋ ਹਰਿ ਪ੍ਰਭ ਭਾਵੈ ॥ ਜੋ ਗੁਰਮੁਖਿ ਪਿਆਰਾ ਸੇਵਦੇ ਤਿਨ ਹਰਿ ਫਲੁ ਪਾਵੈ ॥੬॥

Sā har ṯerī usṯaṯ hai jo har parabẖ bẖāvai.  Jo gurmukẖ pi▫ārā sevḏe ṯin har fal pāvai. ||6||

 

Doing deeds (jo) which (bhaavai) please You, (har-i) the Almighty (prabh) Master, (sa) that is (teyri) Your (ustat-i) praise – worship -, o (har-i) Almighty.

(Jo) those who, (gurmukh-i) guided by the guru, (seyvdey = serve) live in obedience to (piaara) the Beloved Master, (tin) they (paavey) obtain (phal-u = fruit) fulfillment of wish to find – (har-i) the Almighty. 6.

 

ਜਿਨਾ ਹਰਿ ਸੇਤੀ ਪਿਰਹੜੀ ਤਿਨਾ ਜੀਅ ਪ੍ਰਭ ਨਾਲੇ ॥ ਓਇ ਜਪਿ ਜਪਿ ਪਿਆਰਾ ਜੀਵਦੇ ਹਰਿ ਨਾਮੁ ਸਮਾਲੇ ॥੭॥

Jinā har seṯī pirhaṛī ṯinā jī▫a parabẖ nāle.  O▫e jap jap pi▫ārā jīvḏe har nām samāle. ||7||

 

(Jina) those who have (pirharri) love (seyti) for (har-i) the Almighty, their (jeea) souls are ever (naaley = with) in remembrance of (prabh) the Master.

They (jeevdey) live – lead life – (jap-i jap-i) keeping in mind to obey (naam-u) Divine virtues and commands of (piaara) the Beloved Master, and (samaaley = taking care) being conscious of them in thoughts and deeds. 7.

 

ਜਿਨ ਗੁਰਮੁਖਿ ਪਿਆਰਾ ਸੇਵਿਆ ਤਿਨ ਕਉ ਘੁਮਿ ਜਾਇਆ ॥ ਓਇ ਆਪਿ ਛੁਟੇ ਪਰਵਾਰ ਸਿਉ ਸਭੁ ਜਗਤੁ ਛਡਾਇਆ ॥੮॥

Jin gurmukẖ pi▫ārā sevi▫ā ṯin ka▫o gẖum jā▫i▫ā.  O▫e āp cẖẖute parvār si▫o sabẖ jagaṯ cẖẖadā▫i▫ā. ||8||

 

I (kau ghum jaaiaa = circumambulate) respect (tin) those (jin) who, (gurmukh-i) guided by the guru, (seyvia = serve) live in obedience of (piaara) the Beloved Master.

(Oey) they are (aap-i) themselves (chhuttey) free of vices in life – and hence of reincarnation on death -, (siau) along-with their (parvaar) families and (chhaddaaiaa = get released) facilitate emancipation for (sabh-u) everyone (jagat-u = world) who follows their example. 8.

 

ਗੁਰਿ ਪਿਆਰੈ ਹਰਿ ਸੇਵਿਆ ਗੁਰੁ ਧੰਨੁ ਗੁਰੁ ਧੰਨੋ ॥ ਗੁਰਿ ਹਰਿ ਮਾਰਗੁ ਦਸਿਆ ਗੁਰ ਪੁੰਨੁ ਵਡ ਪੁੰਨੋ ॥੯॥
Gur pi▫ārai har sevi▫ā gur ḏẖan gur ḏẖanno.  Gur har mārag ḏasi▫ā gur punn vad punno. ||9||

 

(Piaarai) the beloved (gur-i) guru himself (seyviaa = serves) obeys (har-i) the Almighty – and then teaches others; the guru is (dha’nn-u = great) blessed and (dha’nno) praiseworthy.

The guru (dasiaa = tells) leads on (maarag-u) the path told by (har-i) the Almighty; that is (vadd) the great (pu’nno = good deed) good turn the guru does to all. 9.

 

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ਜੋ ਗੁਰਸਿਖ ਗੁਰੁ ਸੇਵਦੇ ਸੇ ਪੁੰਨ ਪਰਾਣੀ ॥ ਜਨੁ ਨਾਨਕੁ ਤਿਨ ਕਉ ਵਾਰਿਆ ਸਦਾ ਸਦਾ ਕੁਰਬਾਣੀ ॥੧੦॥
Jo gursikẖ gur sevḏe se punn parāṇī.  Jan Nānak ṯin ka▫o vāri▫ā saḏā saḏā kurbāṇī. ||10||

 

(Jo) those (gursikh) disciples of the guru who (seyvdey = serve) obey the guru, (sey) they are (pu’nn = with virtuous deeds) virtuous (praani) persons.

(Jan-u) humble fourth Nanak (kau vaariaa = is sacrifice to) adores (tin) them, and shall (sadaa sadaa) forever (kurbaani = sacrifice) do anything for them. 10.

 

ਗੁਰਮੁਖਿ ਸਖੀ ਸਹੇਲੀਆ ਸੇ ਆਪਿ ਹਰਿ ਭਾਈਆ ॥ ਹਰਿ ਦਰਗਹ ਪੈਨਾਈਆ ਹਰਿ ਆਪਿ ਗਲਿ ਲਾਈਆ ॥੧੧॥

Gurmukẖ sakẖī sahelī▫ā se āp har bẖā▫ī▫ā.  Har ḏargėh painā▫ī▫ā har āp gal lā▫ī▫ā. ||11||

 

Those (sakhi saheyleeaa) girlfriends – the souls – (gurmukh-i) who follow the guru, (sey) they are (bhaaeeaa = liked) approved by (har-i) the Almighty (aap-i) IT-self.

They (painaaeeaa) are given the robe of honor to wear (dargah) in Divine court, i.e. are honorably accepted, and (gal-i laaeeaa) embraced, i.e. united, by (har-i) the Almighty (aap-i) with IT-self. 11.

 

ਜੋ ਗੁਰਮੁਖਿ ਨਾਮੁ ਧਿਆਇਦੇ ਤਿਨ ਦਰਸਨੁ ਦੀਜੈ ॥ ਹਮ ਤਿਨ ਕੇ ਚਰਣ ਪਖਾਲਦੇ ਧੂੜਿ ਘੋਲਿ ਘੋਲਿ ਪੀਜੈ ॥੧੨॥

Jo gurmukẖ nām ḏẖi▫ā▫iḏe ṯin ḏarsan ḏījai.  Ham ṯin ke cẖaraṇ pakẖālḏe ḏẖūṛ gẖol gẖol pījai. ||12||

 

O Almighty, please (deejay = give/grant, darsan = sight) enable me to meet those (jo) who (gurmukh-i) guided by the guru, (dhiaaeydey) pay attention to (naam-u) Divine virtues and commands – so that I can follow them.

I shall (pakhaalddey) wash (tin key) their (charan) feet and (peejai) drink (dhoorr-i) the wash of their feet (ghol-i ghol-i) mixed in water, i.e. pay respect and follow their example. 12.

 

Note: The verse below is in the context of some women chewing betel leaves and nuts and giving color to the lips to look attractive, and entice men.

 

ਪਾਨ ਸੁਪਾਰੀ ਖਾਤੀਆ ਮੁਖਿ ਬੀੜੀਆ ਲਾਈਆ ॥ ਹਰਿ ਹਰਿ ਕਦੇ ਨ ਚੇਤਿਓ ਜਮਿ ਪਕੜਿ ਚਲਾਈਆ ॥੧੩॥

Pān supārī kẖāṯī▫ā mukẖ bīṛī▫ā lā▫ī▫ā.  Har har kaḏe na cẖeṯi▫o jam pakaṛ cẖalā▫ī▫ā. ||13||

 

Those women who (khaateeaa = eat) chew (paan) betel leaves and (supaari) betel nuts to (laaeeaa) apply (beerreeaa) color to (mukh-i = mouth) their lips.

 Virtues and commands of (har-i har-i) the Almighty (kadey na) never (cheytio = remembered) come to their minds; they are (pakarr-i) seized and (chalaaeeaa = driven) taken (jam-i) by Divine justice, – denied union with the Creator and sent for rebirth. 13.

 

ਜਿਨ ਹਰਿ ਨਾਮਾ ਹਰਿ ਚੇਤਿਆ ਹਿਰਦੈ ਉਰਿ ਧਾਰੇ ॥ ਤਿਨ ਜਮੁ ਨੇੜਿ ਨ ਆਵਈ ਗੁਰਸਿਖ ਗੁਰ ਪਿਆਰੇ ॥੧੪॥

Jin har nāmā har cẖeṯi▫ā hirḏai ur ḏẖāre.  Ŧin jam neṛ na āvī gursikẖ gur pi▫āre. ||14||

 

One the other hand, (jin) those who (cheytiaa) remember (har-i) the purifying (naama) virtues and commands of (har-i) the Almighty and (dhaarey) keep them (hirdai, ur-i) in mind – to practice them,

such (gursik) Sikhs/disciples of the guru are (piaarey) loved by the guru; (jam-u) Divine justice does not (aavaee) come (neyrr-i) near (tin) them. 14

 

ਹਰਿ ਕਾ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਕੋਈ ਗੁਰਮੁਖਿ ਜਾਣੈ ॥ ਨਾਨਕ ਜਿਨ ਸਤਿਗੁਰੁ ਭੇਟਿਆ ਰੰਗਿ ਰਲੀਆ ਮਾਣੈ ॥੧੫॥

Har kā nām niḏẖān hai ko▫ī gurmukẖ jāṇai.  Nānak jin saṯgur bẖeti▫ā rang ralī▫ā māṇai. ||15||

 

Awareness of (naam-u) virtues and commands of the Almighty is (nidhaan-u) the treasure which (koee) some rare person (jaanai = knows) understands, (gurmukh-i) with the guru’s guidance.

One (jin) who (bheyttiaa) finds the guru and follows his teachings, (maanai) enjoys (rang-i = play, raleeaa = pleasures) merry-making, i.e. enjoys the bliss of union with the Almighty, says fourth Nanak. 15.

 

ਸਤਿਗੁਰੁ ਦਾਤਾ ਆਖੀਐ ਤੁਸਿ ਕਰੇ ਪਸਾਓ ॥ ਹਉ ਗੁਰ ਵਿਟਹੁ ਸਦ ਵਾਰਿਆ ਜਿਨਿ ਦਿਤੜਾ ਨਾਓ ॥੧੬॥

Saṯgur ḏāṯā ākẖī▫ai ṯus kare pasā▫o.  Ha▫o gur vitahu saḏ vāri▫ā jin ḏiṯ▫ṛā nā▫o. ||16||

 

(Satigur) the true guru (aakheeai = is called) is known to be (daata = giver) benevolent; he (karey = does, pasaao = spreading) imparts –  awareness of Naam. 

(Hau) I (sad) ever (vaariaa = am sacrifice, vittah-u = to) adore the guru (jin-i) who (ditrraa = gives) imparts awareness of (naao/naam) Divine virtues and commands – as guide for life. 16.

 

ਸੋ ਧੰਨੁ ਗੁਰੂ ਸਾਬਾਸਿ ਹੈ ਹਰਿ ਦੇਇ ਸਨੇਹਾ ॥ ਹਉ ਵੇਖਿ ਵੇਖਿ ਗੁਰੂ ਵਿਗਸਿਆ ਗੁਰ ਸਤਿਗੁਰ ਦੇਹਾ ॥੧੭॥

So ḏẖan gurū sābās hai har ḏe▫e sanehā.  Ha▫o vekẖ vekẖ gurū vigsi▫ā gur saṯgur ḏehā. ||17||

 

(So) that (dhann-u) blessed guru (hai) is (saabaas-i) praiseworthy who (dey-i) gives (saneyha) the message, i.e. imparts awareness of instructions given by the Creator to the soul – which the creatures tend to forget.

(Hau) I feel (vigsiaa = blossom) happy (veykh-i veykh-i) seeing (gur) the great (deyha = body) example of the guru – meeting the guru and learning from his example. 17.

 

ਗੁਰ ਰਸਨਾ ਅੰਮ੍ਰਿਤੁ ਬੋਲਦੀ ਹਰਿ ਨਾਮਿ ਸੁਹਾਵੀ ॥ ਜਿਨ ਸੁਣਿ ਸਿਖਾ ਗੁਰੁ ਮੰਨਿਆ ਤਿਨਾ ਭੁਖ ਸਭ ਜਾਵੀ ॥੧੮॥

Gur rasnā amriṯ bolḏī har nām suhāvī.  Jin suṇ sikẖā gur mani▫ā ṯinā bẖukẖ sabẖ jāvī. ||18||

 

The guru’s (rasna = tongue) speech (suhaavi) is pleasing as it (boldi = tells) speaks of (amrit) the life-giving (naam-i) virtues and commands of (har-i) the Almighty.

The (sikhaa) Sikhs/disciples of the guru (jin) who (sun-i) listen to and (manniaa = accept) carry out the guru’s counsel, (sabh) all (tinaa) their (bhukh = hunger) craving (jaavi = goes) ends. 18.

 

ਹਰਿ ਕਾ ਮਾਰਗੁ ਆਖੀਐ ਕਹੁ ਕਿਤੁ ਬਿਧਿ ਜਾਈਐ ॥ ਹਰਿ ਹਰਿ ਤੇਰਾ ਨਾਮੁ ਹੈ ਹਰਿ ਖਰਚੁ ਲੈ ਜਾਈਐ ॥੧੯॥

Har kā mārag ākẖī▫ai kaho kiṯ biḏẖ jā▫ī▫ai.  Har har ṯerā nām hai har kẖaracẖ lai jā▫ī▫ai. ||19||

 

Question: People (aakheeai) talk of (maarag-u) the path (ka = of) to (har-i) the Almighty; please (kah-u = say) tell me (kit-u = which, bidh-i = method) how does one (jaaeeai = go) walk on that path?

Answer: The way is to live by (teyra) Your/Divine (naam) virtues and commands, o (hari har-i) Almighty; conforming to (har-i = Almighty) Divine virtues and commands is (kharach = expenses/provisions for the journey) is the resource to (lai) take (jaaeaai) when leaving. 19.

 

Message: This wealth goes with the soul and counts as credit when account of deeds is taken.

 

ਜਿਨ ਗੁਰਮੁਖਿ ਹਰਿ ਆਰਾਧਿਆ ਸੇ ਸਾਹ ਵਡ ਦਾਣੇ ॥ ਹਉ ਸਤਿਗੁਰ ਕਉ ਸਦ ਵਾਰਿਆ ਗੁਰ ਬਚਨਿ ਸਮਾਣੇ ॥੨੦॥

Jin gurmukẖ har ārāḏẖi▫ā se sāh vad ḏāṇe.  Ha▫o saṯgur ka▫o saḏ vāri▫ā gur bacẖan samāṇe. ||20||

 

Those (jin) who (aaraadhiaa) remember and practice virtues and commands of (har-i) the Almighty (gurmukh-i) with guidance of the guru, (sey) are both (sah) wealthy and (vadd) greatly (daaney) wise, – because this wealth of having lived by Naam remains with the soul here also goes with it to the hereafter.

(Hau) I (sad) ever (vaariaa = am sacrifice, kau = to) adore (satigur) the true guru, as one is (samaaney) absorbed in – and obeys – the Almighty (bachan-i = by words) with the guru’s guidance. 20.

 

ਤੂ ਠਾਕੁਰੁ ਤੂ ਸਾਹਿਬੋ ਤੂਹੈ ਮੇਰਾ ਮੀਰਾ ॥ ਤੁਧੁ ਭਾਵੈ ਤੇਰੀ ਬੰਦਗੀ ਤੂ ਗੁਣੀ ਗਹੀਰਾ ॥੨੧॥

Ŧū ṯẖākur ṯū sāhibo ṯūhai merā mīrā.  Ŧuḏẖ bẖāvai ṯerī banḏagī ṯū guṇī gahīrā. ||21||

 

O Almighty, (too) You are (meyra) my (tthaakur-u, saahibo) Master and (toohai) You alone are (meyra) my (meera) king – I owe allegiance to no one else.

(Too) You are (gaheera) profound (guni) in virtues; I apply myself to (bandagee = service/worship) living by (teyri) Your virtues and commands, when it (bhaavai) pleases (tudh-u) You, i.e. with Your motivation from within. 21.

 

ਆਪੇ ਹਰਿ ਇਕ ਰੰਗੁ ਹੈ ਆਪੇ ਬਹੁ ਰੰਗੀ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਨਾਨਕਾ ਸਾਈ ਗਲ ਚੰਗੀ ॥੨੨॥੨॥

Āpe har ik rang hai āpe baho rangī.  Jo ṯis bẖāvai nānkā sā▫ī gal cẖangī. ||22||2|

 

The Almighty is (aapey) IT-self the player of (har-i ik) every individual (rang-u) play and (aapey) IT-self (bah-u = many, rangi = of plays) the Master of all plays, i.e. is the Master of everything.

(Jo) what (bhaavai) pleases IT to happen, (saaee) that (gal = thing) occurrence is (changi) good for the creature/s, i.e. one should have faith in the Almighty and be happy with Divine will, says fourth Nanak. 22. 2.