SGGS pp 721-723, Tilang M: 1, Shabads 1-5.

 

ਰਾਗੁ ਤਿਲੰਗ ਮਹਲਾ ੧ ਘਰੁ ੧   ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg ṯilang mėhlā 1 gẖar 1. Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ.

Composition of the first Guru in Raga Tilang (ghar-u 1) to be sung to the first beat. Invoking the ONE Almighty, (sat-i) with eternal (naam-u) commands/writ; (karta purakh-u) Creator of all universe. (Nirbhau = beyond fear, is not answerable to anyone) being the highest authority, does not fear or favour any one/thing, (nirvair-u = without enmity) is not against any one, (moorat-i = picture) is the embodiment of (akaal) timeless-ness and deathless-ness, (ajooni) does not take physical life form, (saibha’n) is self-existent; is known (gur prasaad-i) with the guru’s grace/guidance.

 

Note: This Shabad and some others in Raga Tilang use Persian words but it cannot be said to be in Persian language. It is a characteristic of Gurbani that contents of the Shabads match with the Raga. For example Ragas Aasa and Tilang are used by the Muslims and many Shabads in these Ragas have Arabis and Persian expressions used by the Muslims. Examples in this Shabad are Hakaa, Kareem, Pardvardgaar and so on.

 

ਯਕ ਅਰਜ ਗੁਫਤਮ ਪੇਸਿ ਤੋ ਦਰ ਗੋਸ ਕੁਨ ਕਰਤਾਰ ॥ ਹਕਾ ਕਬੀਰ ਕਰੀਮ ਤੂ ਬੇਐਬ ਪਰਵਦਗਾਰ ॥੧॥

Yak araj gufṯam pes ṯo ḏar gos kun karṯār. Hakā Kabīr karīm ṯū be▫aib parvarḏagār. ||1||

 

O (kartaar) Creator, (guftam = say) I make this (yak) one (arj/arz = request) submission (peys-i) before (to = your, dar = court) You; please (kun = make) give Your (gos) ear.

(Too) You are (hakaa) righteous, (kabeer) great, (kareem) gracious and (bey-aib) faultless (parvardgaar) Sustainor of the universe.

ਦੁਨੀਆ ਮੁਕਾਮੇ ਫਾਨੀ ਤਹਕੀਕ ਦਿਲ ਦਾਨੀ ॥ ਮਮ ਸਰ ਮੂਇ ਅਜਰਾਈਲ ਗਿਰਫਤਹ ਦਿਲ ਹੇਚਿ ਨ ਦਾਨੀ ॥੧॥ ਰਹਾਉ ॥

Ḏunī▫ā mukāme fānī ṯėhkīk ḏil ḏānī.  Mam sar mū▫e ajrā▫īl girafṯėh ḏil hecẖ na ḏānī. ||1|| rahā▫o.

 

If we (tahkeek) investigate in (dil) the mind, we would (daani) know that (duneeaa) the world is (faani = perishable) a transitory (mukaamey = place of) abode of the creatures.

(Dil) the mind does not (daani) realize (heych-i) at all that (ajraaeel) the messenger of death/Divine justice would (griftah) grab (mooey) the hair of (mam) my (sar) head, i.e. I will be punished because of my transgressions. 1.

(Rahaau) dwell on this and contemplate.

 

ਜਨ ਪਿਸਰ ਪਦਰ ਬਿਰਾਦਰਾਂ ਕਸ ਨੇਸ ਦਸਤੰਗੀਰ ॥ ਆਖਿਰ ਬਿਅਫਤਮ ਕਸ ਨ ਦਾਰਦ ਚੂੰ ਸਵਦ ਤਕਬੀਰ ॥੨॥

Jan pisar paḏar birāḏarāʼn kas nes ḏasṯaʼngīr.  Ākẖir bi▫afṯam kas na ḏāraḏ cẖūʼn savaḏ ṯakbīr. ||2||

 

(Jan/zan) the wife, (pisar = sons) children, (padar) father and (biraadraa’n = brothers) siblings; (kas = any, neys/neyst = not) none would (dastangeer = hold hand) come to my aid.

(Aakhir = end) at the end of life (choo’n) when I (biaftam) fall dead (kas na) none would (daarad) hold me, but just read (takbeer) the prayer at death. 2.

 

ਸਬ ਰੋਜ ਗਸਤਮ ਦਰ ਹਵਾ ਕਰਦੇਮ ਬਦੀ ਖਿਆਲ ॥ ਗਾਹੇ ਨ ਨੇਕੀ ਕਾਰ ਕਰਦਮ ਮਮ ਹੈ। ਹੈ। ਈ‍ਂ​ਚਿਨੀ ਅਹਵਾਲ ॥੩॥

Sab roj gasṯam ḏar havā karḏem baḏī kẖi▫āl.  Gāhe na nekī kār karḏam mam īʼn cẖinī ahvāl. ||3||

 

(Sab/shab) night and (roj/roz) day (gastam) I wander (dar) in (havaa = air) evil environment and (kardeym = do) engage in (badi) evil (khiaal) thoughts/intentions.

I (gaahey na) never (kardam) do (neyki) a good (kaar) deed; (ee’n) this is (chini) how (mam) my (ahvaal = state) conduct is. 3.

 

ਬਦਬਖਤ ਹਮ ਚੁ ਬਖੀਲ ਗਾਫਿਲ ਬੇਨਜਰ ਬੇਬਾਕ ॥ ਨਾਨਕ ਬੁਗੋਯਦ ਜਨੁ ਤੁਰਾ ਤੇਰੇ ਚਾਕਰਾਂ ਪਾ ਖਾਕ ॥੪॥੧॥

Baḏbakẖaṯ ham cẖo bakẖīl gāfil benajar bebāk.  Nānak bugoyaḏ jan ṯurā ṯere cẖākrāʼn pā kẖāk. ||4||1||

 

(Ham = we) I am (badbakht) unfortunate (ch-u) to be (bakheel) a backbiter/slanderer, (gaafil = lazy) indifferent to Divine virtues and commands, (beynazar) blind – because of engrossment in my pursuits – and (beybaak = fearless) ignore Divine commands.

But I am (turaa) Your (jan-u) servant, I seek (khaak) the dust of (pa) feet of (teyrey) Your (chaakra) servants – please enable me to follow them, (bugoyad) says Guru Nanak. 4. 1. 

 

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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-2) to be sung to the second beat.

Invoking the One all-pervasive Creator who is known with the true guru’s grace.

 

Note: In this Shabad, Guru Nanak takes the practice of taking intoxicants and carrying begging bowls by some, and going from door to door as examples. The Shabad then says what a good hermit should be like.

 

ਭਉ ਤੇਰਾ ਭਾਂਗ ਖਲੜੀ ਮੇਰਾ ਚੀਤੁ ॥ ਮੈ ਦੇਵਾਨਾ ਭਇਆ ਅਤੀਤੁ ॥ ਕਰ ਕਾਸਾ ਦਰਸਨ ਕੀ ਭੂਖ ॥ ਮੈ ਦਰਿ ਮਾਗਉ ਨੀਤਾ ਨੀਤ ॥੧॥

Bẖa▫o ṯerā bẖāʼng kẖalṛī merā cẖīṯ.  Mai ḏevānā bẖa▫i▫ā aṯīṯ.  Kar kāsā ḏarsan kī bẖūkẖ.  Mai ḏar māga▫o nīṯā nīṯ. ||1||

 

An addict carries his drug in a bag. O Almighty, I carry (bhau = fear) faith (teyra = your) in You (bhaang = marijuana) as the intoxicant in (meyra) my (cheet-u) mind as (khalrri) the bag, i.e. my mind is ever absorbed in You.

(Mai) I am (deyvaana) mad with that intoxication and (bhaiaa) have become (ateet-u) detached from the world-play.

A beggar carries a bowl to beg. Instead of begging for material things I (bhookh = hunger) long (ki) for Your (darsan) vision; making my (kar) folded hands (kaasa) the begging bowl. I (neeta neet) forever (maagau) beg (dar-i) at Your door, i.e. I beseech You to impart awareness of Your virtues for me to emulate. 1.

 

ਤਉ ਦਰਸਨ ਕੀ ਕਰਉ ਸਮਾਇ ॥ ਮੈ ਦਰਿ ਮਾਗਤੁ ਭੀਖਿਆ ਪਾਇ ॥੧॥ ਰਹਾਉ ॥

Ŧa▫o ḏarsan kī kara▫o samā▫e.  Mai ḏar māgaṯ bẖīkẖi▫ā pā▫e. ||1|| rahā▫o.

 

I (karau = do, samaaey = contained, being absorbed) think of (tau) Your (darsan = philosophy) vision, i.e. awareness of Your virtues and commands; (mai) I (maagat-u) beg (dar-i) at Your gate, please (paaey = place) give me (bheekhiaa = alms) the benediction of Your vision. 1.

(Rahaau) dwell on this and contemplate. 

 

ਕੇਸਰਿ ਕੁਸਮ ਮਿਰਗਮੈ ਹਰਣਾ ਸਰਬ ਸਰੀਰੀ ਚੜ੍ਹ੍ਹਣਾ ॥ ਚੰਦਨ ਭਗਤਾ ਜੋਤਿ ਇਨੇਹੀ ਸਰਬੇ ਪਰਮਲੁ ਕਰਣਾ ॥੨॥

Kesar kusam mirgamai harṇā sarab sarīrī cẖaṛĥṇā.  Cẖanḏan bẖagṯā joṯ inehī sarbe parmal karṇā. ||2||

 

(Keysar) saffron, (kusam) flowers (mirgmai) musk of (harna) the deer are (sarab) all (charrhna = applied) worn (sareeri) on the body for their fragrance.

Like (chandan) sandalwood tree (karna) imparts (parmal-u) fragrance to (sarbey) nearby plants; (bhagtaa) the devotees have (ineyhi) the same (jot-i = light) quality – those in their company acquire their virtues. 2.

 

ਘਿਅ ਪਟ ਭਾਂਡਾ ਕਹੈ ਨ ਕੋਇ ॥ ਐਸਾ ਭਗਤੁ ਵਰਨ ਮਹਿ ਹੋਇ ॥ ਤੇਰੈ ਨਾਮਿ ਨਿਵੇ ਰਹੇ ਲਿਵ ਲਾਇ ॥ ਨਾਨਕ ਤਿਨ ਦਰਿ ਭੀਖਿਆ ਪਾਇ ॥੩॥੧॥੨॥

Gẖi▫a pat bẖāʼndā kahai na ko▫e.  Aisā bẖagaṯ varan mėh ho▫e.  Ŧerai nām nive rahe liv lā▫e.  Nānak ṯin ḏar bẖīkẖi▫ā pā▫e. ||3||1||2||

 

(Na koey) no one asks about (bhaandda = container) the method of keeping (ghi-a) clarified butter or (patt) silk – but accept them as valuable.(Aisa) similarly (bhagat-u) a devotee may be of any (varan) caste/class, s/he is accepted with respect.

The devotees (nivey = bow) humbly (rahey) remain (liv laaey) focused on (teyrai) Your (naam-i) virtues and commands – and conform to them, o Almighty.

I wish to (paaey) receive (bheekhiaa = alms) guidance (dar-i = door) from (tin) them, says Guru Nanak. 3. 1. 2.

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Note: Gurbani uses numerous analogies from nature and life to convey its spiritual message. In this Shabad, Guru Nanak uses the analogy of dyeing a fabric to describe development of love for the Almighty. The way a raw fabric needs to be bleached before it is dyed, the mind must be cleared of other ideas to be receptive to the desired message. The ordinary human mind is affected by temptations in the world-play around us. This does not let us experience the presence of the Almighty within us. This situation can be corrected in a suitable environment – being part of Sadhsangat, the holy congregation. Life then becomes sublime with lasting love for the Creator.

 

ਤਿਲੰਗ ਮਹਲਾ ੧ ਘਰੁ ੩          ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ŧilang mėhlā 1 gẖar 3  Ik▫oaʼnkār saṯgur parsāḏ

 

Composition of the first Guru in Raga Tilang (ghar-3) to be sung to the third beat: Invoking the One all-pervasive Creator who is known with the true guru’s grace:

 

ਇਹੁ ਤਨੁ ਮਾਇਆ ਪਾਹਿਆ ਪਿਆਰੇ ਲੀਤੜਾ ਲਬਿ ਰੰਗਾਏ ॥

Ih ṯan mā▫i▫ā pāhi▫ā pi▫āre līṯ▫ṛā lab rangā▫e.

 

O (piaarey) dear, (ih-u = this, tan-u = body) the human mind (paahiaa = bleaching before dyeing) conditioned by (maaiaa) temptations in the world-play, and (leetrra = got done) has been (rangaaey) dyed in, i.e. masked by the vice (lab-i) of greed – attracted by other ideas.

Page 722

 

ਮੇਰੈ ਕੰਤ ਨ ਭਾਵੈ ਚੋਲੜਾ ਪਿਆਰੇ ਕਿਉ ਧਨ ਸੇਜੈ ਜਾਏ ॥੧॥

Merai kanṯ na bẖāvai cẖolṛā pi▫āre ki▫o ḏẖan sejai jā▫e. ||1||

 

Such (cholrra) a garment/body, i.e. soul-wife, is not (bhaavai) liked by (meyrai = my) the (kant) Almighty-husband, so (kiau) how can (dhan) the wife (jaaey) go (seyjai) to bed, i.e. the Almighty does not accept such a soul for union – one does not experience God within. 1.

 

ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ਮਿਹਰਵਾਨਾ ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ॥ ਹੰਉ ਕੁਰਬਾਨੈ ਜਾਉ ਤਿਨਾ ਕੈ ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ ॥ ਲੈਨਿ ਜੋ ਤੇਰਾ ਨਾਉ ਤਿਨਾ ਕੈ ਹੰਉ ਸਦ ਕੁਰਬਾਨੈ ਜਾਉ ॥੧॥ ਰਹਾਉ ॥

Haʼn▫u kurbānai jā▫o miharvānā haʼn▫u kurbānai jā▫o.  Haʼn▫u kurbānai jā▫o ṯinā kai lain jo ṯerā nā▫o.  Lain jo ṯerā nā▫o ṯinā kai haʼn▫u saḏ kurbānai jā▫o. ||1|| rahā▫o.

 

O (mihrvaana) kind Master, (h’nau) I (kurbaanai jaau = am sacrifice) adore You forever – and shall do anything to be with You.

And I (sad) ever (kurbaanai jaau) adore (tina kai) those (jo) who (lain-i = take) remember and assimilate (teyra) Your (nau/naam) virtues and commands. 1.

(Rahaau) dwell on this and contemplate.

 

The Shabad continues with the analogy of dyeing.

 

ਕਾਇਆ ਰੰਙਣਿ ਜੇ ਥੀਐ ਪਿਆਰੇ ਪਾਈਐ ਨਾਉ ਮਜੀਠ ॥ ਰੰਙਣ ਵਾਲਾ ਜੇ ਰੰਙੈ ਸਾਹਿਬੁ ਐਸਾ ਰੰਗੁ ਨ ਡੀਠ ॥੨॥

Kā▫i▫ā rańaṇ je thī▫ai pi▫āre pā▫ī▫ai nā▫o majīṯẖ.  Rańaṇ vālā je rańai sāhib aisā rang na dīṯẖ. ||2||

 

O (piaarey) dear, (jey) if (kaaiaa) the body (theeai) becomes (rangnan-i) the dyeing container and in it (paaeeai) is put Majeetth – the dye of fast colour – of (naau) Naam/Divine virtues and commands.

And (jey) if (sahib) the Master IT-self is (rangnan vaala) the dyer, i.e. one is motivated by the Master within, – such a good colour is then obtained which has not (ddeetth) been seen, i.e. the state of one who is imbued with Love of the Almighty is beyond description. 2.

 

ਜਿਨ ਕੇ ਚੋਲੇ ਰਤੜੇ ਪਿਆਰੇ ਕੰਤੁ ਤਿਨਾ ਕੈ ਪਾਸਿ ॥ ਧੂੜਿ ਤਿਨਾ ਕੀ ਜੇ ਮਿਲੈ ਜੀ ਕਹੁ ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ॥੩॥

Jin ke cẖole raṯ▫ṛe pi▫āre kanṯ ṯinā kai pās.  Ḏẖūṛ ṯinā kī je milai jī kaho Nānak kī arḏās. ||3||

 

Those soul-wives (jin key) whose (choley) garments are (ratrrey) of red colour – sign of love –, i.e. who have love of the Almighty in their hearts, (kant-u = husband) the Almighty is (paas-i) with (tina kai) them, i.e. those who are sincerely devoted, the Almighty is ever present in their minds.

(Jey = if) how I wish I (milai) obtain (dhoorr-i) the dust of feet (tina ki) of theirs, i.e. am enabled to follow their example; this is my (ardaas-i) supplication, (kah-u = say) says Nanak. 3.

 

ਆਪੇ ਸਾਜੇ ਆਪੇ ਰੰਗੇ ਆਪੇ ਨਦਰਿ ਕਰੇਇ ॥ ਨਾਨਕ ਕਾਮਣਿ ਕੰਤੈ ਭਾਵੈ ਆਪੇ ਹੀ ਰਾਵੇਇ ॥੪॥੧॥੩॥

Āpe sāje āpe range āpe naḏar kare▫i.  Nānak kāmaṇ kanṯai bẖāvai āpe hī rāve▫e. ||4||1||3||

 

The Almighty (aapey) IT-self (saajey) creates, (rangey = dyes) imbues with IT’s love and (karey-i = does) bestows (nadar-i = glance of grace) grace – motivates to live by Naam.

Such (kaaman-i = woman) a soul-wife (bhaavai) is liked (kantai) by the Almighty husband who (raavey-i = enjoys company) unites her with IT-self (aapey hi) on IT’s own – without the soul making efforts for it. 4. 1. 3.

 

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Note: Gurbani frequently uses relationship between husband and wife as metaphor for the loving relationship between the Almighty and the soul. Guru Nanak says in this Shabad that we should acquire virtues, and be in obedience to the Master, just as the wife wears makeup and acts to please her husband. This should be so all the time, not only when we need help.

 

ਤਿਲੰਗ ਮ: ੧ ॥ ਇਆਨੜੀਏ ਮਾਨੜਾ ਕਾਇ ਕਰੇਹਿ ॥ ਆਪਨੜੈ ਘਰਿ ਹਰਿ ਰੰਗੋ ਕੀ ਨ ਮਾਣੇਹਿ ॥ ਸਹੁ ਨੇੜੈ ਧਨ ਕੰਮਲੀਏ ਬਾਹਰੁ ਕਿਆ ਢੂਢੇਹਿ ॥

Ŧilang mėhlā 1.  I▫ānṛī▫e mānṛā kā▫e karehi.  Āpnaṛai gẖar har rango kī na māṇėh.  Saho neṛai ḏẖan kammlī▫e bāhar ki▫ā dẖūdẖehi

 

Composition of the first Guru in Raga Tilang. O (iaanrreeay = child) immature soul-wife, (kaaey) why do you (maanrra = pride, kareyh-i = do) act in ego – go your own way?

(Ki) why don’t you – follow the guru and – (maaneyh-i) enjoy company of (rango) the Beloved (har-i) Almighty (aapnrrai = in own, ghar-i = house) within?

O (kammleeay = mad) mindless (dhan = woman) soul, (sah-u) the Master is (neyrrai = near) with You, (kiaa) why do you (ddhooddhah-i) search (baahar-u) outside?

 

ਭੈ ਕੀਆ ਦੇਹਿ ਸਲਾਈਆ ਨੈਣੀ ਭਾਵ ਕਾ ਕਰਿ ਸੀਗਾਰੋ ॥ ਤਾ ਸੋਹਾਗਣਿ ਜਾਣੀਐ ਲਾਗੀ ਜਾ ਸਹੁ ਧਰੇ ਪਿਆਰੋ ॥੧॥

Bẖai kī▫ā ḏėh salā▫ī▫ā naiṇī bẖāv kā kar sīgāro.  Ŧā sohagaṇ jāṇī▫ai lāgī jā saho ḏẖare pi▫āro. ||1||

 

A woman wears makeup to look attractive, but to find the Almighty-husband; the soul-wife should (deyh-i) apply (salaaeeaa naini) the eye-lining of (bhai = fear) respectful obedience and (kar-i seegaaro) wear adornment of, i.e. have real, (bhaav) love.

A wife is (jaaneeai) considered (sohaagan-i) fortunate (ja) if she (laagi = attached) loves, and (dharey = bears, piaaro = love) is loved by, (sah-u) the husband. 1.  

 

Message: God is found within by loving obedience from the heart rather than wandering to pilgrimages or performing other rituals.

 

ਇਆਣੀ ਬਾਲੀ ਕਿਆ ਕਰੇ ਜਾ ਧਨ ਕੰਤ ਨ ਭਾਵੈ ॥ ਕਰਣ ਪਲਾਹ ਕਰੇ ਬਹੁਤੇਰੇ ਸਾ ਧਨ ਮਹਲੁ ਨ ਪਾਵੈ ॥ ਵਿਣੁ ਕਰਮਾ ਕਿਛੁ ਪਾਈਐ ਨਾਹੀ ਜੇ ਬਹੁਤੇਰਾ ਧਾਵੈ ॥

I▫āṇī bālī ki▫ā kare jā ḏẖan kanṯ na bẖāvai.  Karaṇ palāh kare bahuṯere sā ḏẖan mahal na pāvai.  viṇ karmā kicẖẖ pā▫ī▫ai nāhī je bahuṯerā ḏẖāvai.

 

(Kia) what can (iaani) an immature (baali) young woman, i.e. the mindless soul-wife, (karey) do (ja) when (dhan = wife) she is not (bhaavai) pleasing to (kant) the Almighty husband – because she does not have the virtues?

(Sa) that (dhan) soul-woman (karey) makes (bahuteyrey) plenty of (karan palaah) entreaties but does not get approval of (mahal-u) the Almighty-Master.

Even (jey) if someone (dhaavai) runs around (bahuteyrey) a lot, i.e. makes all types of efforts, (kichh-u naahi) nothing (paaeeai) is attained (vin-u) without (karma = deeds) leading life by Naam or Divine virtues and commands.

 

ਲਬ ਲੋਭ ਅਹੰਕਾਰ ਕੀ ਮਾਤੀ ਮਾਇਆ ਮਾਹਿ ਸਮਾਣੀ ॥ ਇਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ਨਾਹੀ ਭਈ ਕਾਮਣਿ ਇਆਣੀ ॥੨॥

Lab lobẖ ahaʼnkār kī māṯī mā▫i▫ā māhi samāṇī.  Inī bāṯī saho pā▫ī▫ai nāhī bẖa▫ī kāmaṇ i▫āṇī. ||2||

 

But the soul-wife is (maati = intoxicated) possessed by (lab) covet, (lobh) greed for material things, (ahankaar) pride, and is (samaani = absorbed) engrossed (maah-i) in (maaiaa) acting by self-will.

(Sah-u) the Almighty-husband (naahi) cannot be (paaeeai) found (ini = by these, baati = things) this way and (kaaman-i) the soul-wife (bhaee) remains (iaani = immature) bereft of understanding – how to receive Divine love. 2.

ਜਾਇ ਪੁਛਹੁ ਸੋਹਾਗਣੀ ਵਾਹੈ ਕਿਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ॥ ਜੋ ਕਿਛੁ ਕਰੇ ਸੋ ਭਲਾ ਕਰਿ ਮਾਨੀਐ ਹਿਕਮਤਿ ਹੁਕਮੁ ਚੁਕਾਈਐ ॥

Jā▫e pucẖẖahu sohāgaṇī vāhai kinī bāṯī saho pā▫ī▫ai.  Jo kicẖẖ kare so bẖalā kar mānī▫ai hikmaṯ hukam cẖukẖā▫ī▫ai.

 

(Jaaey) go and (puchhah-u) ask (vaahai) those (sohaagni) fortunate souls who have found the Master, as to (kini = by what, baati = things/methods) how (paaeeai) to find (sah-u) the Almighty Master.

And they would reply: We should (kar-i maaneeai) accept as (bhalaa) good for us (jo kichh-u) whatever the Master (karey) does, and (chukaaeeai = end) give up own (hikmat-i) wisdom, i.e. stop claiming to know what is good, be happy with Divine will, and (hukam-u = orders) demand nothing from the Almighty what we desire.

 

ਜਾ ਕੈ ਪ੍ਰੇਮਿ ਪਦਾਰਥੁ ਪਾਈਐ ਤਉ ਚਰਣੀ ਚਿਤੁ ਲਾਈਐ ॥ ਸਹੁ ਕਹੈ ਸੋ ਕੀਜੈ ਤਨੁ ਮਨੋ ਦੀਜੈ ਐਸਾ ਪਰਮਲੁ ਲਾਈਐ ॥ ਏਵ ਕਹਹਿ ਸੋਹਾਗਣੀ ਭੈਣੇ ਇਨੀ ਬਾਤੀ ਸਹੁ ਪਾਈਐ ॥੩॥

Jā kai parem paḏārath pā▫ī▫ai ṯa▫o cẖarṇī cẖiṯ lā▫ī▫ai.  Saho kahai so kījai ṯan mano ḏījai aisā parmal lā▫ī▫ai. Ėv kahėh sohāgaṇī bẖaiṇe inī bāṯī saho pā▫ī▫ai. ||3||

 

We should (laaeeai) apply our (chit-u) mind to (charni = feet) submission/obedience of (tau = you) the Almighty (ja kai) by whose (preym-i) love, i.e. by obeying whom, we (paaeeai) obtain (padaarath = substance) emancipation from vices in life and from rebirth after death.

Whatever (sahu) the Master (kahai) says we should (keejai) do (so) that, (deejai = giving) dedicating (tan-u = body, mano = mind) actions and thoughts to IT; (aisa) such is (parmal-u) the fragrance we should wear to attract the Spouse, i.e. be eligible for union with the Almighty.

(Ev) this is what (sohaagni) the fortunate wives (kahah-i) say: O (bhainey) sister, (ini baati = by these things) this is how (sahu = master) the Master’s love (paaeeai) is obtained. 3.

 

ਆਪੁ ਗਵਾਈਐ ਤਾ ਸਹੁ ਪਾਈਐ ਅਉਰੁ ਕੈਸੀ ਚਤੁਰਾਈ ॥ ਸਹੁ ਨਦਰਿ ਕਰਿ ਦੇਖੈ ਸੋ ਦਿਨੁ ਲੇਖੈ ਕਾਮਣਿ ਨਉ ਨਿਧਿ ਪਾਈ ॥ ਆਪਣੇ ਕੰਤ ਪਿਆਰੀ ਸਾ ਸੋਹਾਗਣਿ ਨਾਨਕ ਸਾ ਸਭਰਾਈ ॥

Āp gavā▫ī▫ai ṯā saho pā▫ī▫ai a▫or kaisī cẖaṯurā▫ī.  Saho naḏar kar ḏekẖai so ḏin lekẖai kāmaṇ na▫o niḏẖ pā▫ī.  Āpṇe kanṯ pi▫ārī sā sohagaṇ Nānak sā sabẖrā▫ī.

 

When we (gavaaeeai = lose) give up (aap-u = self) ego, (ta) then we (paaeeai) receive love of the Master, (kaisi = what type?) there is no (aur-u = other) better (chaturaaee) cleverness/wisdom, i.e. this is the wisest thing to do.

When (sah-u) the Master (deykhai = sees) casts the glance of (nadar-i kar-i) grace, (so) that (din-u) day (leykhai = is in account) is fruitful as (kaaman-i) the soul wife (paaee) has received (nau nidh = nine treasures) everything she longs for.

The woman who is (piaari) loved by (aapney = own) her (kant) husband, (sa = that) she is (sohagan-i) fortunate and (sabhraaee = having brothers – which brings regard in society) respected, says Guru Nanak.  

 

ਐਸੈ ਰੰਗਿ ਰਾਤੀ ਸਹਜ ਕੀ ਮਾਤੀ ਅਹਿਨਿਸਿ ਭਾਇ ਸਮਾਣੀ ॥ ਸੁੰਦਰਿ ਸਾਇ ਸਰੂਪ ਬਿਚਖਣਿ ਕਹੀਐ ਸਾ ਸਿਆਣੀ ॥੪॥੨॥੪॥

Aise rang rāṯī sahj kī māṯī ahinis bẖā▫e samāṇī.  Sunḏar sā▫e sarūp bicẖkẖaṇ kahī▫ai sā si▫āṇī. ||4||2||4||

 

She is (raati) imbued with (aisey) such (rang-i) love – as endears her to the husband – and (maati) is intoxicated with love of the Master, remaining (ki = of) in a state of (sahj) poise always; she is (samaani) absorbed (bhaaey) in love of the Master (ahnis-i) day and night.

(Saaey) such a soul-wife is (sundar-i) beautiful, (saroop = has good looks) attractive and (bichakhan) has sharp intellect – the qualities to receive regard and love; (sa = that) she (kaheeai) is considered (siaani) wise, i.e. all qualities are covered by love for the Master. 4. 2. 4.

 

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Note: This Shabad gives a prophecy about invasion of India by the Mughal Babar and what would happen. It uses terms connected with an Indian wedding. The Guru says it would affect both the Hindus and Muslims. The spiritual message is that everything happens according to Divine will.

 

ਤਿਲੰਗ ਮਹਲਾ ੧ ॥ ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥ ਪਾਪ ਕੀ ਜੰਞ ਲੈ ਕਾਬਲਹੁ ਧਾਇਆ ਜੋਰੀ ਮੰਗੈ ਦਾਨੁ ਵੇ ਲਾਲੋ ॥

Jaisī mai āvai kẖasam kī baṇī ṯaisṛā karī gi▫ān ve lālo.  Pāp kī jañ lai kāblahu ḏẖā▫i▫ā jorī mangai ḏān ve lālo.

 

Composition of the first Guru in Raga Tilang. O Bhai Laalo, (jaisi) as (baani) words of (khasam) the Master (aavai) come to (mai) me, I (kar-i = make, giaan = knowledge) tell you. Guru Nanak says I see by Divine-given vision:

(Lai) taking with him (janjn) the wedding party of (paap) sins, i.e. to use force on hapless Indians, Babar (dhaaia = ran) launches (kaablh-u) from Kabul – the capital of Afghanistan – and (mangai) demands (daan-u = alms) hand of the bride, i.e. gift of Indian land, (jori) by force, o Laalo.

 

ਸਰਮੁ ਧਰਮੁ ਦੁਇ ਛਪਿ ਖਲੋਏ ਕੂੜੁ ਫਿਰੈ ਪਰਧਾਨੁ ਵੇ ਲਾਲੋ ॥ ਕਾਜੀਆ ਬਾਮਣਾ ਕੀ ਗਲ ਥਕੀ ਅਗਦੁ ਪੜੈ ਸੈਤਾਨੁ ਵੇ ਲਾਲੋ ॥
Saram ḏẖaram ḏu▫e cẖẖap kẖalo▫e kūṛ firai parḏẖān ve lālo.  Kājī▫ā bāmṇā kī gal thakī agaḏ paṛai saiṯān ve lālo.

 

(Saram) shame – social considerations and – (dharam) righteousness (duey) both (chap-i khaloey) haven hidden themselves, i.e. there is no respect for rule of law or for the Divine; (koorr-u) falsehood/unfair-ness (phirai = wanders) has taken over as (pardhaan-u) the head – controls everything.

There is (thaki = tired, ineffective) no (gal = talk) relevance of (kaajeea = qazis) Muslim or (baamna = brahmins) Hindu priests to conduct the wedding; (saitaan-u) the devil (parrai = reads) conducts (agad-u) the wedding, i.e. evil prevails.

 

ਮੁਸਲਮਾਨੀਆ ਪੜਹਿ ਕਤੇਬਾ ਕਸਟ ਮਹਿ ਕਰਹਿ ਖੁਦਾਇ ਵੇ ਲਾਲੋ ॥ ਜਾਤਿ ਸਨਾਤੀ ਹੋਰਿ ਹਿਦਵਾਣੀਆ ਏਹਿ ਭੀ ਲੇਖੈ ਲਾਇ ਵੇ ਲਾਲੋ ॥

Musalmānī▫ā paṛėh kaṯebā kasat mėh karahi kẖuḏā▫e ve lālo.  Jāṯ sanāṯī hor hiḏvāṇī▫ā ehi bẖī lekẖai lā▫e ve lālo.

 

(Mah-i) in their (kastt) troubles, (musalmaaneea) Muslim women (parrah-i) read (kat-eba = Semitic scriptures) the Quran and (karah-i = utter) call out to (khudaa-e) Khudaa – the Muslim name for God.

(Hidvaaneea) Hindu women of (jaat-i) high castes, (sanaati) low castes and (hor-i) others; (eyh-i) they (bhi) also are (leykhai laaey = counted) in the same state.

 

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ਖੂਨ ਕੇ ਸੋਹਿਲੇ ਗਾਵੀਅਹਿ ਨਾਨਕ ਰਤੁ ਕਾ ਕੁੰਗੂ ਪਾਇ ਵੇ ਲਾਲੋ ॥੧॥

Kẖūn ke sohile gavī▫ah Nānak raṯ kā kungū pā▫e ve lālo. ||1||

 

Says Nanak: (Sohiley) wedding songs (key) of (khoon = blood) killings (gaaveeah-i) are being sung, i.e. there is yelling and killing to take control of land; and (kungoo) saffron used in Hindu weddings is (ka = of) replaced by (rat) blood, says Nanak. 1.

 

ਸਾਹਿਬ ਕੇ ਗੁਣ ਨਾਨਕੁ ਗਾਵੈ ਮਾਸ ਪੁਰੀ ਵਿਚਿ ਆਖੁ ਮਸੋਲਾ ॥ ਜਿਨਿ ਉਪਾਈ ਰੰਗਿ ਰਵਾਈ ਬੈਠਾ ਵੇਖੈ ਵਖਿ ਇਕੇਲਾ ॥ ਸਚਾ ਸੋ
ਸਾਹਿਬੁ ਸਚੁ ਤਪਾਵਸੁ ਸਚੜਾ ਨਿਆਉ ਕਰੇਗੁ ਮਸੋਲਾ ॥

Sāhib ke guṇ Nānak gāvai mās purī vicẖ ākẖ masolā.  Jin upā▫ī rang ravā▫ī baiṯẖā vekẖai vakẖ ikelā.  Sacẖā so sāhib sacẖ ṯapāvas sacẖṛā ni▫ā▫o kareg masolā.

 

Nanak (gaavai = sings) praises (gun) virtues (key) of (sahib) the Master (vich-i) in this (puri = habitat, maas = flesh) human body and (aakh-u) talks of this (masola/masla) issue – all this information comes from within as Divine message.

The Creator (jin-i) who (upaaee) created the world and (ravaaee) engaged everyone (rang-i) in the world-play, (veykhai) watches (baittha) sitting (ikeyla = alone) detached from it, i.e. is not interfering in the destruction.

(So = that) the One (sahib) Master is (sachaa) righteous and administers (sach-u) righteous (tapaavas-u) justice; and (kareyg-u) shall ever administer (sachrra) just (niaau) judgment on any (masola) issue, i.e. all this is due to deeds of the Lodis – the then rulers.

 

Note: from here on the Shabad goes directly futuristic.

 

ਕਾਇਆ ਕਪੜੁ ਟੁਕੁ ਟੁਕੁ ਹੋਸੀ ਹਿਦੁਸਤਾਨੁ ਸਮਾਲਸੀ ਬੋਲਾ ॥ ਆਵਨਿ ਅਠਤਰੈ ਜਾਨਿ ਸਤਾਨਵੈ ਹੋਰੁ ਭੀ ਉਠਸੀ ਮਰਦ ਕਾ ਚੇਲਾ ॥

Kā▫i▫ā kapaṛ tuk tuk hosī hinḏusaṯān samālsī bolā.  Āvan aṯẖ▫ṯarai jān saṯānvai hor bẖī uṯẖsī maraḏ kā cẖelā.

 

(Kaaiaa) body – the land that is India will plundered and (kaparr-u) the people (hosi) will be (ttuk-u ttuk-u) cut into pieces; (hindustaan-u) India (samaalsi) shall recall these (bola) words, i.e. will realize that this is due to Divine will/ commands.

The Mughals (aavan-i) shall come (atthatrai = in seventy eight) in the year 1578 of Indian Bikrami calendar (1521 CE) and (jaan-i) leave in (sataanvai) ninety seven/1597 (1540 CE), when another (cheyla = disciple) son of (mard) brave man (utthsi) shall arise.

(Note: This prophecy came true when Sher Shah Suri defeated the Mughals in 154o CE).

 

ਸਚ ਕੀ ਬਾਣੀ ਨਾਨਕੁ ਆਖੈ ਸਚੁ ਸੁਣਾਇਸੀ ਸਚ ਕੀ ਬੇਲਾ ॥੨॥੩॥੫॥

Sacẖ kī baṇī Nānak ākẖai sacẖ suṇā▫isī sacẖ kī belā. ||2||3||5||

 

Nanak (aakhai) says (baani) the words (ki) of praise of (sach) the Eternal, and (sunaaisi) shall ever talk of (sach) the truth – at (beyla) the time (ki) of (sach) knowing the truth, , i.e. when it actually happens. 2. 3. 5.