SGGS pp 726-727, Tilang M: 9 and of Bhagats.

 

ਤਿਲੰਗ ਮਹਲਾ ੯ ਕਾਫੀ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ŧilang mėhlā 9 kāfī    Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the ninth Guru in Raga Tilang, musical measure Kaafi.  Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਚੇਤਨਾ ਹੈ ਤਉ ਚੇਤ ਲੈ ਨਿਸਿ ਦਿਨਿ ਮੈ ਪ੍ਰਾਨੀ ॥ ਛਿਨੁ ਛਿਨੁ ਅਉਧ ਬਿਹਾਤੁ ਹੈ ਫੂਟੈ ਘਟ ਜਿਉ ਪਾਨੀ ॥੧॥ ਰਹਾਉ ॥

Cẖeṯnā hai ṯa▫o cẖeṯ lai nis ḏin mai parānī.  Cẖẖin cẖẖin a▫oḏẖ bihāṯ hai fūtai gẖat ji▫o pānī. ||1|| rahā▫o.

 

O (praani) mortal, since you know it is necessary to (cheytna = remember) remain in consciousness of Divine virtues and commands, (tau) then – start now and – (cheyt lai) remain conscious (mai) in (nis-i) night and (din-i) day, i.e. all the time.

Remember, your (audh) life (bihaat-u = passing) is reducing (chhin-u chhin-u) moment-by-moment (jio) like (paani) water drains from a (phoottey) cracked (ghatt) vessel. 1.

(Rahaau) dwell on this and contemplate.

 

ਹਰਿ ਗੁਨ ਕਾਹਿ ਨ ਗਾਵਹੀ ਮੂਰਖ ਅਗਿਆਨਾ ॥ ਝੂਠੈ ਲਾਲਚਿ ਲਾਗਿ ਕੈ ਨਹਿ ਮਰਨੁ ਪਛਾਨਾ ॥੧॥

Har gun kāhi na gāvhī mūrakẖ agi▫ānā.  Jẖūṯẖai lālacẖ lāg kai nėh maran pacẖẖānā. ||1||

 

You are engrossed in the world-play: (Kaah-i) why don’t you (gaavahee = sing) praise and emulate (gun) virtues of (har-i) the Almighty, o (agiaana) ignorant (moorakh) fool.

(Laag-i kai) being engrossed (laalach-i = greed) in love for (jhootthai = false) transitory gains, you do not (pachhaana) recognize, i.e. have become oblivious of the inevitable, (maran-u) death. 1.

 

ਅਜਹੂ ਕਛੁ ਬਿਗਰਿਓ ਨਹੀ ਜੋ ਪ੍ਰਭ ਗੁਨ ਗਾਵੈ ॥ ਕਹੁ ਨਾਨਕ ਤਿਹ ਭਜਨ ਤੇ ਨਿਰਭੈ ਪਦੁ ਪਾਵੈ ॥ ੨॥੧॥

Ajhū kacẖẖ bigri▫o nahī jo parabẖ gun gāvai.  Kaho Nānak ṯih bẖajan ṯe nirbẖai paḏ pāvai. ||2||1||

 

However (kachh-u nahi) nothing has (ajahoo) yet (bigrio = gone wrong) been lost permanently, and can be rectified (jo) if you (gaavai) praise and emulate (gun) virtues of (prabh) the Master.

(Tey) with (bhajan) remembrance and practice of (tih = that) God’s virtues and commands, i.e. as is expected of you, you can (paavai) attain (pad-u) the state of (nirbhai) fearless-ness from any

retribution, says ninth Nanak. 2. 1.

 

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ਤਿਲੰਗ ਮਹਲਾ ੯ ॥ ਜਾਗ ਲੇਹੁ ਰੇ ਮਨਾ ਜਾਗ ਲੇਹੁ ਕਹਾ ਗਾਫਲ ਸੋਇਆ ॥ ਜੋ ਤਨੁ ਉਪਜਿਆ ਸੰਗ ਹੀ ਸੋ ਭੀ ਸੰਗਿ ਨ ਹੋਇਆ ॥੧॥ ਰਹਾਉ ॥

Ŧilang mėhlā 9.  Jāg leho re manā jāg leho kahā gāfal so▫i▫ā.  Jo ṯan upji▫ā sang hī so bẖī sang na ho▫i▫ā. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Tilang. (Rey) o (manaa = mind) human being, (jaag leyh-u) wake up and (jag leyh-u = wake up) be alert; (kahaa) why are you (soiaa = sleeping) being lazy, o (ghaafal) indifferent one, i.e. why are you oblivious of Divine virtues and commands, the guide for human life.

You are engrossed in transitory pleasures, but remember (hi) even (tan-u) the body (sang-i) with (jo) which one (upjiaa) is born (bhi) even (so) that does not (hoiaa) remain (sang-i) with the soul after death – only Naam does. 1.

(Rahaau) dwell on this and contemplate.

 

ਮਾਤ ਪਿਤਾ ਸੁਤ ਬੰਧ ਜਨ ਹਿਤੁ ਜਾ ਸਿਉ ਕੀਨਾ ॥ ਜੀਉ ਛੂਟਿਓ ਜਬ ਦੇਹ ਤੇ ਡਾਰਿ ਅਗਨਿ ਮੈ ਦੀਨਾ ॥੧॥

Māṯ piṯā suṯ banḏẖ jan hiṯ jā si▫o kīnā.  Jī▫o cẖẖūti▫o jab ḏeh ṯe dār agan mai ḏīnā. ||1||

 

(Maat) the mother, (pitaa) father, (sut = sons) children (bandh jan) relatives, (sio) with (ja) whom one (keena = does) develops (hit-u = love) attachment.

(Jab) when (jeeo) the soul (chhoottio = separates) departs (tey) from (deyh) the body, they (ddaar-i deena) put it (mai) in (agan-i) fire – get rid of it, i.e. none is of help after death when the soul is called upon to account for deeds. 1.

 

Page 727

 

ਜੀਵਤ ਲਉ ਬਿਉਹਾਰੁ ਹੈ ਜਗ ਕਉ ਤੁਮ ਜਾਨਉ ॥ ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਇ ਲੈ ਸਭ ਸੁਫਨ ਸਮਾਨਉ ॥੨॥੨॥

Jīvaṯ la▫o bi▫uhār hai jag ka▫o ṯum jān▫o.  Nānak har gun gā▫e lai sabẖ sufan samāna▫o. ||2||2||

 

You should (jaanau = know) be aware (kau) about (jag) the world (biohaar-u = dealings) relationships; they are (lau) as long as one is (jeevat) alive – so do not get attached to them.

Understand, (gaaey lai = sing) praise and emulate (gun) virtues of (har-i) the Almighty – these accompany to the hereafter; everything else is transitory (samaanau) like a (suphan) a dream, says ninth Nanak. 2. 2.

 

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ਤਿਲੰਗ ਮਹਲਾ ੯ ॥ ਹਰਿ ਜਸੁ ਰੇ ਮਨਾ ਗਾਇ ਲੈ ਜੋ ਸੰਗੀ ਹੈ ਤੇਰੋ ॥ ਅਉਸਰੁ ਬੀਤਿਓ ਜਾਤੁ ਹੈ ਕਹਿਓ ਮਾਨ ਲੈ ਮੇਰੋ ॥੧॥ ਰਹਾਉ ॥

Ŧilang mėhlā 9.  Har jas re manā gā▫e lai jo sangī hai ṯero.  A▫osar bīṯi▫o jāṯ hai kahi▫o mān lai mero. ||1|| rahā▫o.

 

Composition of the ninth Guru in Raga Tilang. (Rey) o (manaa = mind) human being, (gaaey lai = sing) praise and emulate (jas-u = glory) virtues of (har-i) the Almighty, (jo) who is (teyro) your (sangee) companion – here and in the hereafter.

(Maan lai = accept) follow (meyro) my (kahiaa = words) advice; (ausar-u) the opportunity – provided by human birth to obey the Almighty – (hai) is (beetio jaat-u) passing, and it does not come again soon. 1.

(Rahaau) dwell on this and contemplate. 1.

 

ਸੰਪਤਿ ਰਥ ਧਨ ਰਾਜ ਸਿਉ ਅਤਿ ਨੇਹੁ ਲਗਾਇਓ ॥ ਕਾਲ ਫਾਸ ਜਬ ਗਲਿ ਪਰੀ ਸਭ ਭਇਓ ਪਰਾਇਓ ॥੧॥

Sampaṯ rath ḏẖan rāj si▫o aṯ nehu lagā▫i▫o.  Kāl fās jab gal parī sabẖ bẖa▫i▫o parā▫i▫o. ||1||

 

The mortal (lagaaio) develops (at-i) great (neyhu = love) attachment (sio) with (sampat-i) wealth, (rath) chariots, (dhan) money and (raaj = rule) authority/status – all signs of grandeur.

But (jab) when (phaas) noose of (kaal) death (paree) is put (gal-i) round the neck, i.e. when death comes, (sabh) all this – is left behind and – (bhaio = becomes) belongs to (paraaio) others. 1.

 

ਜਾਨਿ ਬੂਝ ਕੈ ਬਾਵਰੇ ਤੈ ਕਾਜੁ ਬਿਗਾਰਿਓ ॥ ਪਾਪ ਕਰਤ ਸੁਕਚਿਓ ਨਹੀ ਨਹ ਗਰਬੁ ਨਿਵਾਰਿਓ ॥੨॥

Jān būjẖ kai bāvre ṯai kāj bigāri▫o.  Pāp karaṯ sukcẖi▫o nahī nah garab nivāri▫o. ||2||

 

O (baavrey = mad) indifferent person, (tai) you (jaan-i = knowing, boojh-i = understanding) knowingly let (kaaj-u = work) things (bigaario) go wrong.

You do not (sukchio) hesitate (karat) committing (paap) transgressions because you have not (nivaario) given up (garab-u = pride) ego, i.e. acting by self-will. 2.

 

ਜਿਹ ਬਿਧਿ ਗੁਰ ਉਪਦੇਸਿਆ ਸੋ ਸੁਨੁ ਰੇ ਭਾਈ ॥ ਨਾਨਕ ਕਹਤ ਪੁਕਾਰਿ ਕੈ ਗਹੁ ਪ੍ਰਭ ਸਰਨਾਈ ॥੩॥੩॥

Jih biḏẖ gur upḏesi▫ā so sun re bẖā▫ī.  Nānak kahaṯ pukār kai gahu parabẖ sarnā▫ī. ||3||3||

 

(Rey) o (bhaaee) brother, (jih) whatever (bidh-i) way the guru (updeysia) instructs (sun-u = listen) obey (so) that.

I am (pukaar-i kai) calling out to (kahat) tell you (gah-u = hold) be in (sarnaaee) care and obedience of, (prabh) the Master, says ninth Nanak. 3. 3.

 

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Note: Kabir Ji says in this Shabad that earlier scriptures describe faith through life stories of persons and prescribe rituals and symbolism as spiritual practices. But peace of mind is not attained this way. One attains peace of mind in life, and the soul unites with the Creator, by conforming to God’s Naam/commands, which are present in everyone’s conscience. It means doing our duties as human beings. There is only One God, the same for all faiths and present in everything/everyone. We should have no doubts about it as this alone leads to amity and peace within and inter-personal relations.

 

ਤਿਲੰਗ ਬਾਣੀ ਭਗਤਾ ਕੀ ਕਬੀਰ ਜੀ        ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ŧilang baṇī bẖagṯā kī Kabīr jī   Ik▫oaʼnkār saṯgur parsāḏ.

 

Compositions of (bhagtaa = devotees) the saints; starting with (ji) revered Kabir. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਬੇਦ ਕਤੇਬ ਇਫਤਰਾ ਭਾਈ ਦਿਲ ਕਾ ਫਿਕਰੁ ਨ ਜਾਇ ॥ ਟੁਕੁ ਦਮੁ ਕਰਾਰੀ ਜਉ ਕਰਹੁ ਹਾਜਿਰ ਹਜੂਰਿ ਖੁਦਾਇ ॥੧॥

Beḏ kaṯeb ifṯarā bẖā▫ī ḏil kā fikar na jā▫e.  Tuk ḏam karārī ja▫o karahu hājir hajūr kẖuḏā▫e. ||1||

 

O (bhaaee = brother) dear, (beyd) the Vedas/Hindu scriptures and (kateyb) Semitic scriptures (iftra) make-believe things. But, (fikar-u = worry) restless-ness of (dil) the mind trying to find God, does not (jaaey) leave, i.e. such things do not please the Almighty. (Jau) if you (karh-u) cause the mind to (karaari = strong) sharply focus, i.e. seriously contemplate, (ttuk-u) a bit (dam-u) for a moment, it would be realized that (khudaaey) the Almighty is (haajir) present (hajoor-i) right before you, i.e. God as awareness of Naam/Divine commands is present everywhere and in everyone – this brings peace. 1.

 

ਬੰਦੇ ਖੋਜੁ ਦਿਲ ਹਰ ਰੋਜ ਨਾ ਫਿਰੁ ਪਰੇਸਾਨੀ ਮਾਹਿ ॥ ਇਹ ਜੁ ਦੁਨੀਆ ਸਿਹਰੁ ਮੇਲਾ ਦਸਤਗੀਰੀ ਨਾਹਿ ॥੧॥ ਰਹਾਉ ॥

Banḏe kẖoj ḏil har roj nā fir paresānī māhi.  Ih jo ḏunī▫ā sihar melā ḏasaṯgīrī nāhi. ||1|| rahā▫o.

 

O (bandey = servant) seeker, if you (khoj-u) search (dil) the mind (har = every, roj = day) everyday, pay attention to Naam/Divine commands present within, (phir-u) then you will never be (maah-i) in (pareysaani) stress, i.e. your search for purpose of life shall end.

Associations in (ih) this (duneeaa) world (ju) which we have, are (sihar-u = deceptive) transitory (meyla = place for meeting) relationships; no one (dastgeeri) holds hand of another when needed, i.e. none accompanies after death and be present to help when account of one’s deeds is taken by the Almighty, and consequences imposed. 1.

(Rahaau) dwell on this and contemplate.

 

ਦਰੋਗੁ ਪੜਿ ਪੜਿ ਖੁਸੀ ਹੋਇ ਬੇਖਬਰ ਬਾਦੁ ਬਕਾਹਿ ॥ ਹਕੁ ਸਚੁ ਖਾਲਕੁ ਖਲਕ ਮਿਆਨੇ ਸਿਆਮ ਮੂਰਤਿ ਨਾਹਿ ॥੨॥

Ḏarog paṛ paṛ kẖusī ho▫e bekẖabar bāḏ bakāhi.  Hak sacẖ kẖālak kẖalak mi▫āne si▫ām mūraṯ nāhi. ||2||

 

People (hoey) are (khusee) happy (parr-i parr-i) reading (darog-u = falsehood) make-believe things like different Gods of various faiths, and remain (beykhabar = unaware) oblivious of the Reality; they (bakaah-i = say, baad-u = argument) engage in arguments about the same Almighty being different for different faiths.

(Sach-u) the Eternal (hak-u) Almighty is (khaalak-u) the Creator who dwells (miaaney) amongst (khalak) the creation; IT is not in (moorat-i = form) the idol of (siaam) the dark-skinned deity – Krishna installed in temples and worshipped, i.e. idol worship is not the way to find God.

 

ਅਸਮਾਨ ਿਮ੍ਯ੍ਯਾਨੇ ਲਹੰਗ ਦਰੀਆ ਗੁਸਲ ਕਰਦਨ ਬੂਦ ॥ ਕਰਿ ਫਕਰੁ ਦਾਇਮ ਲਾਇ ਚਸਮੇ ਜਹ ਤਹਾ ਮਉਜੂਦੁ ॥੩॥

Asmān mi▫yāne lahang ḏarī▫ā gusal karḏan būḏ.  Kar fakar ḏā▫im lā▫e cẖasme jah ṯahā ma▫ujūḏ. ||3||

 

(Miyaaney) in (asmaan) the sky (lahang) flow (dareeaa) the rivers, in which one (bood) is expected to (kardan = do) take (gusal) bath, i.e. Naam/Divine virtues and commands are present one’s conscience; one should cleanse the mind with that pristine consciousness, be rid of other ideas, and find the Almighty. (Note: Japji Paurri 21 says: Antar gat teerath mal naau, meaning take bath within and cleanse the mind).

(Kar-i = practice, fakar-u = asceticism) remain un-attached to the world-play, (daaim = perennial) ever (laaey) wear (chasmey) glasses, i.e. give up other ideas, focus your mind, and you will see the One Almighty (maujood) present (tahaa) everywhere (jah) wherever you look. 3.

 

ਅਲਾਹ ਪਾਕੰ ਪਾਕ ਹੈ ਸਕ ਕਰਉ ਜੇ ਦੂਸਰ ਹੋਇ ॥ ਕਬੀਰ ਕਰਮੁ ਕਰੀਮ ਕਾ ਉਹੁ ਕਰੈ ਜਾਨੈ ਸੋਇ ॥੪॥੧॥

Alāh pākaʼn pāk hai sak kara▫o je ḏūsar ho▫e.  Kabīr karam karīm kā uho karai jānai so▫e. ||4||1||

 

(Allah) the Almighty is One and (paak’n) the most pristine of (paak) the pristine, I (sak karau) should doubt this, (jey) if there (hoey) be (doosar) another like God.

Everything is due to (karam-u) grace of (kareem) the gracious Almighty, (oh-u = that) IT (karai) creates and (jaanai) knows what happens or is done by anyone, – this is what we should keep in mind, practice and not look elsewhere – says Kabir. 4. 1.

 

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Note: Human beings get so engrossed in their relationships and professional pursuits as to forget the spiritual aspect of life. This is likened to being blinded. The way a blind person uses a probe stick to feel if the ground ahead is fit to take a step, reminder of the purpose of life is obtained by awareness of Divine virtues and commands. Then one shuns ego and submits to Divine will – which is the other name for laws of nature.

 

ਨਾਮਦੇਵ ਜੀ ॥ ਮੈ ਅੰਧੁਲੇ ਕੀ ਟੇਕ ਤੇਰਾ ਨਾਮੁ ਖੁੰਦਕਾਰਾ ॥ ਮੈ ਗਰੀਬ ਮੈ ਮਸਕੀਨ ਤੇਰਾ ਨਾਮੁ ਹੈ ਅਧਾਰਾ ॥੧॥ ਰਹਾਉ ॥

Nāmḏev jī.  Mai anḏẖule kī tek ṯerā nām kẖunḏkārā.  Mai garīb mai maskīn ṯerā nām hai aḏẖārā. ||1|| rahā▫o.

 

Composition of (ji) revered Namdev: O Almighty, (teyra) Your (naam) virtues are (khundkaara = probe stick) the guide and (tteyk = support) mainstay for (mai) me, (andhuley) a blind person, i.e. I am ignorant about how to fulfill purpose of human life; Your commands are my guide.

(Mai) I am (gareeb) poor and (maskeen) lowly, i.e. virtue-less; (teyra) Your Naam is my (adhaara) support. 1.

(Rahaau) dwell on this and contemplate.

 

ਕਰੀਮਾਂ ਰਹੀਮਾਂ ਅਲਾਹ ਤੂ ਗਨੀਂ‍ੀ ॥ ਹਾਜਰਾ ਹਜੂਰਿ ਦਰਿ ਪੇਸਿ ਤੂੰ ਮਨੀਂ‍॥੧॥

Karīmāʼn rahīmāʼn alāh ṯū ganīʼn.  Hājrā hajūr ḏar pes ṯūʼn manīʼn. ||1||

 

You are (kareemaa’n) gracious, (raheemaa’n) compassionate and (ganee’n = rich) storehouse of everything. 

You are (haajra) present (hajoor-i = in front) everywhere, I see You (dar-i peys-i) in front of (manee’n) me – and therefore feel sure of Your support. 1.

 

ਦਰੀਆਉ ਤੂ ਦਿਹੰਦ ਤੂ ਬਿਸੀਆਰ ਤੂ ਧਨੀ ॥ ਦੇਹਿ ਲੇਹਿ ਏਕੁ ਤੂੰ ਦਿਗਰ ਕੋ ਨਹੀ ॥੨॥

Ḏarī▫ā▫o ṯū ḏihanḏ ṯū bisī▫ār ṯū ḏẖanī.  Ḏėh lehi ek ṯūʼn ḏigar ko nahī. ||2||

 

(Too) You are (dareeaau = river) the ocean of resources; You are (biseeaar) greatly (dhanee) rich and (dihand = giver) beneficent.

(Too’n) You (eyk-u) alone (deyh-i) give and the creatures (leyh-i) take from You; there is (ko nahi) none (digar) other like You – others have expectations for anything they do for others. 2.

 

ਤੂੰ ਦਾਨਾਂ ਤੂੰ ਬੀਨਾਂ ਮੈ ਬੀਚਾਰੁ ਕਿਆ ਕਰੀ ॥ ਨਾਮੇ ਚੇ ਸੁਆਮੀ ਬਖਸੰਦ ਤੂੰ ਹਰੀ ॥੩॥੧॥੨॥
Ŧūʼn ḏānāʼn ṯūʼn bīnāʼn mai bīcẖār ki▫ā karī.  Nāme cẖe su▫āmī bakẖsanḏ ṯūʼn harī. ||3||1||2||

 

(Too’n) You are (daanaa’n = wise) Omniscient and (beenaa-n = seeing) watch everything; (kiaa) what all can (mai) I (bichaar-u karee) think of Your virtues – it is beyond me.

O (suaami) Master (chey) of (naamey = Namdev) all creatures, (too’n) You, (hari) the Almighty are (bakhsind) gracious. 3. 1. 2.

 

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ਹਲੇ ਯਾਰਾਂ ਹਲੇ ਯਾਰਾਂ ਖੁਸਿਖਬਰੀ ॥ ਬਲਿ ਬਲਿ ਜਾਂਉ ਹਉ ਬਲਿ ਬਲਿ ਜਾਂਉ ॥ ਨੀਕੀ ਤੇਰੀ ਬਿਗਾਰੀ ਆਲੇ ਤੇਰਾ ਨਾਉ ॥੧॥ ਰਹਾਉ ॥

Hale yārāʼn hale yārāʼn kẖusikẖabrī.  Bal bal jāʼn▫o ha▫o bal bal jāʼn▫o.  Nīkī ṯerī bigārī āle ṯerā nā▫o. ||1|| rahā▫o.

 

(Haley) O Almighty, my (yaaraa’n) friend, it is (khuskhabri = good news) I am happy – that You have revealed Yourself within me.

(Hau) I (bal-i bal-i jaau) am sacrifice to You; please tell me what should I do? Make me aware of Your commands

(Teyri) Your (bigaar-i = work) service/obedience is (neekee = good) great; (teyra) Your (naau) virtues are (aaley/aalaa = house) comforting. 1.

(Rahaau) dwell on this and contemplate. 

 

ਕੁਜਾ ਆਮਦ ਕੁਜਾ ਰਫਤੀ ਕੁਜਾ ਮੇ ਰਵੀ ॥ ਦ੍ਵਾਰਿਕਾ ਨਗਰੀ ਰਾਸਿ ਬੁਗੋਈ ॥੧॥

Kujā āmaḏ kujā rafṯī kujā me ravī.  Ḏavārikā nagrī rās bugo▫ī. ||1||

 

(Kujaa) where have You (aamad) come from, where did You (rafti) go, (kujaa) where are (mey ravi) You going, i.e. You have neither come from anywhere, nor went anywhere, nor You will go anywhere – You are present right here, everywhere.

Your presence in (nagri) the town of Dwaarka was (bugoee) a statement of Yourself through (raas-i) play of Krishna. 1.

 

ਖੂਬੁ ਤੇਰੀ ਪਗਰੀ ਮੀਠੇ ਤੇਰੇ ਬੋਲ ॥ ਦ੍ਵਾਰਿਕਾ ਨਗਰੀ ਕਾਹੇ ਕੇ ਮਗੋਲ ॥੨॥

Kẖūb ṯerī pagrī mīṯẖe ṯere bol.  Ḏavārikā nagrī kāhe ke magol. ||2||

 

(Teyri) Your (pagri) gait is (khoob) great and Your (bol) speech is (meetthey) sweet.

(Kaahey key) why does anyone have to (mag-ol = path) go to (nagri) the town of Dwaarka to find You – You are everywhere. 2.

 

ਚੰਦੀਂ ਹਜਾਰ ਆਲਮ ਏਕਲ ਖਾਨਾਂ ॥ ਹਮ ਚਿਨੀ ਪਾਤਿਸਾਹ ਸਾਂਵਲੇ ਬਰਨਾਂ ॥੩॥

Cẖanḏīʼn hajār ālam ekal kẖānāʼn.  Ham cẖinī pāṯisāh sāʼnvle barnāʼn. ||3||

 

(Chandee-n) the many (hajaar/hazaar) thousands of (aalam = worlds) planets are all (khaanaa’n) abodes of (eykal) the One Almighty.

But people (ham chinee = like) take (saa’nvley) the dark (barnaa) complexioned – Krishna as metaphor for the (paatsaah) Sovereign Master. 3.  

 

ਅਸਪਤਿ ਗਜਪਤਿ ਨਰਹ ਨਰਿੰਦ ॥ ਨਾਮੇ ਕੇ ਸ੍ਵਾਮੀ ਮੀਰ ਮੁਕੰਦ ॥੪॥੨॥੩॥
Aspaṯ gajpaṯ narah narinḏ.  Nāme ke savāmī mīr mukanḏ. ||4||2||3||

 

Some people worship (aspat-i) owners of horses, (gajpat-i) owners of elephants and some to (narah narind) the kings, i.e. the worldly powers.

But (svaami) the Master (key) of (naamey) Namdev is (meer) the Sovereign King who also grants (mukand) emancipation from cycles of births and deaths. 4. 2. 3.

 

 

 

 

 

 

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.