SGGS pp 723-724, Tilang M: 4 and 5.

 

Note: In the Shabad below the fourth Guru says everyone comes to the world by Divine commands and is to act in obedience to Divine commands. One should draw inspiration from elements like the air, water and earth which function s laid down without wavering.

 

ਤਿਲੰਗ ਮਹਲਾ ੪ ਘਰੁ ੨        ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ŧilang mėhlā 4 gẖar 2   Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fourth 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.

 

ਸਭਿ ਆਏ ਹੁਕਮਿ ਖਸਮਾਹੁ ਹੁਕਮਿ ਸਭ ਵਰਤਨੀ ॥ ਸਚੁ ਸਾਹਿਬੁ ਸਾਚਾ ਖੇਲੁ ਸਭੁ ਹਰਿ ਧਨੀ ॥੧॥

Sabẖ ā▫e hukam kẖasmāhu hukam sabẖ varṯanī.  Sacẖ sāhib sācẖā kẖel sabẖ har ḏẖanī. ||1||

 

(Sabh-i) all creatures (aaey = come) are born (hukam-i) by commands/laws and all (vartanee) function by Divine commands/laws.

(Sahib) the Master is (sach-u) eternal and (sabh-u) all IT’s (kheyl-u) play is (saacha) real; (har-i) the Almighty (dhanee) Master is present in (sabh) all. 1.

 

ਸਾਲਾਹਿਹੁ ਸਚੁ ਸਭ ਊਪਰਿ ਹਰਿ ਧਨੀ ॥ ਜਿਸੁ ਨਾਹੀ ਕੋਇ ਸਰੀਕੁ ਕਿਸੁ ਲੇਖੈ ਹਉ ਗਨੀ ॥ ਰਹਾਉ ॥

Sālāhihu sacẖ sabẖ ūpar har ḏẖanī.  Jis nāhī ko▫e sarīk kis lekẖai ha▫o ganī. Rahā▫o.

 

(Saalaahihu) praise (sach-u) the Eternal Master; (har-i) the Almighty (dhanee) Master is (oopar-i) above all, (jis-u) who has (naahi koey = not any) no (sareek-u) equal; of (kis-u) what worth can (hau) I (ganee = count) consider myself, i.e. I am nothing.

(Rahaau) dwell on this and contemplate.

 

ਪਉਣ ਪਾਣੀ ਧਰਤੀ ਆਕਾਸੁ ਘਰ ਮੰਦਰ ਹਰਿ ਬਨੀ ॥ ਵਿਚਿ ਵਰਤੈ ਨਾਨਕ ਆਪਿ ਝੂਠੁ ਕਹੁ ਕਿਆ ਗਨੀ ॥੨॥੧॥

Pa▫uṇ pāṇī ḏẖarṯī ākās gẖar manḏar har banī.  vicẖ varṯai Nānak āp jẖūṯẖ kaho ki▫ā ganī. ||2||1||

 

(Paun) air, (paanee) water, (dhartee) earth, (aakaas-u) sky (banee = made) constitute (ghar mandar) abode (har-i) the Almighty, i.e. the Creator is present in the whole creation.

 (Aap-i = self) the Almighty (vartai) pfunctions (vich-i) in them, then (kahu) tell me, (kiaa) what do I (gani = count) consider (jhootth-u = false) unreal, says fourth Nanak. 2. 1.

 

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ਤਿਲੰਗ ਮਹਲਾ ੪ ॥ ਨਿਤ ਨਿਹਫਲ ਕਰਮ ਕਮਾਇ ਬਫਾਵੈ ਦੁਰਮਤੀਆ ॥ ਜਬ ਆਣੈ ਵਲਵੰਚ ਕਰਿ ਝੂਠੁ ਤਬ ਜਾਣੈ ਜਗੁ ਜਿਤੀਆ ॥੧॥

Ŧilang mėhlā 4.  Niṯ nihfal karam kamā▫e bafāvai ḏurmaṯī▫ā.  Jab āṇai valvancẖ kar jẖūṯẖ ṯab jāṇai jag

jiṯī▫ā. ||1||

 

Composition of the fourth Guru in Raga Tilang. (Durmateeaa) an evil-minded person (nit) ever (kamaaey = does) engages in (nihphal = fruitless) evil (karam) acts and then (bafaavai) boasts – for his/her clever-ness.

For example (jab) when s/he (aanai = brings) gets (jhootth-u) by telling lies and, (kar-i = doing) by (valvanch) deceit, s/he (jaanai) thinks s/he has (jiteeaa) conquered (jag-u) the world. 1.

 

ਐਸਾ ਬਾਜੀ ਸੈਸਾਰੁ ਨ ਚੇਤੈ ਹਰਿ ਨਾਮਾ ॥ ਖਿਨ ਮਹਿ ਬਿਨਸੈ ਸਭੁ ਝੂਠੁ ਮੇਰੇ ਮਨ ਧਿਆਇ ਰਾਮਾ ॥ ਰਹਾਉ ॥

Aisā bājī saisār na cẖeṯai har nāmā.  Kẖin mėh binsai sabẖ jẖūṯẖ mere man ḏẖi▫ā▫e rāmā. Rahā▫o.

 

(Aisa) such is (baajee) the play of (sansaar-u) the world, i.e. people act deceitfully and do not (ch-etai) keep in mind (naama) virtues and commands of (har-i) the Almighty.

(Sabh-u) everything is (jhootth-u = false/impermanent) perishable and (binsai) is destroyed, i.e. lost on death, (mah-i) in (khin) a moment; o (merey) my (man) mind, (dhiaaey) pay attention to (raama) the Almighty, i.e. Divine virtues and commands to save yourself from vices.

(Rahaau) dwell on this and contemplate.

 

ਸਾ ਵੇਲਾ ਚਿਤਿ ਨ ਆਵੈ ਜਿਤੁ ਆਇ ਕੰਟਕੁ ਕਾਲੁ ਗ੍ਰਸੈ ॥ ਤਿਸੁ ਨਾਨਕ ਲਏ ਛਡਾਇ ਜਿਸੁ ਕਿਰਪਾ ਕਰਿ ਹਿਰਦੈ ਵਸੈ ॥੨॥੨॥

Sā velā cẖiṯ na āvai jiṯ ā▫e kantak kāl garsai.  Ŧis Nānak la▫e cẖẖadā▫e jis kirpā kar hirḏai vasai. ||2||2||

 

(Sa) that (veyla) time does not (aavai) come to his/her (chit-i) consciouness, (jit-u) when (kanttak = thorny) the merciless (kaal-u) agent of death shall (grasai) grab him/her.

But one (jis-u) in whose (hirdai) mind the Almighty (kirpa kar-i) kindly causes to (vasai = abides) be remembered IT (laey chhaddaey) delivers (tis-u) him/her from the messenger of death, says fifth Nanak. 2. 2.

 

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ਤਿਲੰਗ ਮਹਲਾ ੫ ਘਰੁ ੧                          ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Ŧilang mėhlā 5 gẖar 1  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the fifth Guru in Raga Tilang, (ghar-u 1) to be sung to the first beat. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.

 

ਖਾਕ ਨੂਰ ਕਰਦੰ ਆਲਮ ਦੁਨੀਆਇ ॥ ਅਸਮਾਨ ਜਿਮੀ ਦਰਖਤ ਆਬ ਪੈਦਾਇਸਿ ਖੁਦਾਇ ॥੧॥

Kẖāk nūr karḏaʼn ālam ḏunī▫ā▫e.  Asmān jimī ḏarkẖaṯ āb paiḏā▫is kẖuḏā▫e. ||1||

 

The Creator infused IT’s (noor = light) Spirit into (khaak = dust, soil) clay and (karda’n) created (aalam) world and (duneeaaey = world) the creatures.

(Asmaan) the sky, (jimee) earth, (drakhat) trees/vegetation and (aab) water are (paidaais-i = birth) creation of (khudaaey) the Almighty. 1.

 

ਬੰਦੇ ਚਸਮ ਦੀਦੰ ਫਨਾਇ ॥ ਦੁਨੀਂਆ ਮੁਰਦਾਰ ਖੁਰਦਨੀ ਗਾਫਲ ਹਵਾਇ ॥ ਰਹਾਉ ॥

Banḏe cẖasam ḏīḏaʼn fanā▫e.  Ḏunīʼn▫ā murḏār kẖurḏanī gāfal havā▫e. Rahā▫o.

 

O (bandey) human being, whatever is (deeda’n) visible to (chasam) the eyes is (fanaaey) perishable.

(Havaaey = in air) in the environment of temptations of the world-play, (duneeaa = world) the people are (gaafal) indifferent to Divine virtues and commands, and (khurdani = eat) appropriate (murdaar) what is not rightfully theirs.

(Rahaau) dwell on this and contemplate.

 

ਗੈਬਾਨ ਹੈਵਾਨ ਹਰਾਮ ਕੁਸਤਨੀ ਮੁਰਦਾਰ ਬਖੋਰਾਇ ॥ ਦਿਲ ਕਬਜ ਕਬਜਾ ਕਾਦਰੋ ਦੋਜਕ ਸਜਾਇ ॥੨॥

Gaibān haivān harām kusṯanī murḏār bakẖorā▫e.  Ḏil kabaj kabjā kāḏro ḏojak sajā▫e. ||2||

 

Possessed by (haivaan) animal instincts, people indulge in (haraam) forbidden things including (kustanee) killing (ghaibaan = unseen) hiding from others, and (bakhoraey = eat, take) appropriate (murdaar) what is not deserved.

Their (dil) minds (kabaj kabja = occupied) are fully controlled by the vices and they receive (sajaaey) punishment of being sent to (dojak/dozakh) hell from the Almighty (kaadro) Master of nature/creation. 2.

 

ਵਲੀ ਨਿਆਮਤਿ ਬਿਰਾਦਰਾ ਦਰਬਾਰ ਮਿਲਕ ਖਾਨਾਇ ॥ ਜਬ ਅਜਰਾਈਲੁ ਬਸਤਨੀ ਤਬ ਚਿ ਕਾਰੇ ਬਿਦਾਇ ॥੩॥

valī ni▫āmaṯ birāḏarā ḏarbār milak kẖānā▫e.  Jab ajrā▫īl basṯanī ṯab cẖe kāre biḏā▫e. ||3||

 

(Valee = master) power, (niaamat-i = gift) possessions, (biraadra = brothers) siblings, (milak) land property, (darbaar = court) authority and (khaanaaey) homes; one takes pride in them but (jab) when (ajraaeel-u) the agent of death (bastani) grabs, (tab) then they will be (ch-i = of what?) no (kaarey) use (bidaaey) to save – from the torture? 3.

 

ਹਵਾਲ ਮਾਲੂਮੁ ਕਰਦੰ ਪਾਕ ਅਲਾਹ ॥ ਬੁਗੋ ਨਾਨਕ ਅਰਦਾਸਿ ਪੇਸਿ ਦਰਵੇਸ ਬੰਦਾਹ ॥੪॥੧॥

Havāl mālūm karḏaʼn pāk alāh.  Bugo Nānak arḏās pes ḏarves banḏāh. ||4||1||

 

(Paak) the pristine (allah) transcendent Almighty (maloom karda’n = finds out) knows (havaal = state) whatever one thinks and does – even in hiding.

(Bugo) says fifth Nanak: Make (ardaas-i) supplication (peys-i) before (darveys = saints, bandaah = people) the saints to guide you – to understand this. 4. 1.

 

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Note: This Shabad emphasizes that we should acknowledge the Almighty as the Creator, source of strength and protector, and not look elsewhere. Those who invoke IT, i.e. take Divine virtues and directions as guide for life, – they are kept away from vices and hence have no apprehensions. This comes in company of those who sincerely seek the Almighty.

 

ਤਿਲੰਗ ਘਰੁ ੨ ਮਹਲਾ ੫ ॥ ਤੁਧੁ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥ ਤੂ ਕਰਤਾਰੁ ਕਰਹਿ ਸੋ ਹੋਇ ॥ ਤੇਰਾ ਜੋਰੁ ਤੇਰੀ ਮਨਿ ਟੇਕ ॥ ਸਦਾ ਸਦਾ ਜਪਿ ਨਾਨਕ ਏਕ ॥੧॥

Ŧilang gẖar 2 mėhlā 5.  Ŧuḏẖ bin ḏūjā nāhī ko▫e.  Ŧū karṯār karahi so ho▫e.  Ŧerā jor ṯerī man tek.  Saḏā saḏā jap Nānak ek. ||1||

 

Composition of the fifth Guru in Raga Tilang, (ghar-u 2) to be sung to the second beat. O Almighty, there is (naahee koey) none (dooja = second) other (bin-u) except (tudh-u) You – You are present in every-thing/one and there is none like You; what You (kartaar-u) the Creator (karah-i = do) cause to be done, (so) that (hoey) happens, i.e. you have created a system by which everything happens as per Your commands/natural laws.

(Man-i) the mind, i.e. every creature, relies on (teyra = your) Your (jor-u) strength and takes You as (tteyk = support) the mainstay; o human being, (sadaa sadaa) forever (jap-i) keep in mind and practice virtues and directions of the Almighty, (eyk = one) the lone Master of all, says fifth Nanak. 1.

 

ਸਭ ਊਪਰਿ ਪਾਰਬ੍ਰਹਮੁ ਦਾਤਾਰੁ ॥ ਤੇਰੀ ਟੇਕ ਤੇਰਾ ਆਧਾਰੁ ॥ ਰਹਾਉ ॥

Sabẖ ūpar pārbarahm ḏāṯār.  Ŧerī tek ṯerā āḏẖār. Rahā▫o.

 

O (paarbrahm-u = transcendent) Supreme Being, You are (daataar-u = giver to those who give) the provider (oopar-i) above (sabh) all – others who may give do so after receiving from You; they have expectations in return for giving, but You have none.

The creatures exist with (teyri) Your (tteyk) support, i.e. ever look to You, and live with (aadhaar-u = support) the sustenance given by You.

(Rahaau) dwell on this and contemplate.

 

Page 724

 

ਹੈ ਤੂਹੈ ਤੂ ਹੋਵਨਹਾਰ ॥ ਅਗਮ ਅਗਾਧਿ ਊਚ ਆਪਾਰ ॥ ਜੋ ਤੁਧੁ ਸੇਵਹਿ ਤਿਨ ਭਉ ਦੁਖੁ ਨਾਹਿ ॥ ਗੁਰ ਪਰਸਾਦਿ ਨਾਨਕ ਗੁਣ ਗਾਹਿ ॥੨॥

Hai ṯūhai ṯū hovanhār.  Agam agāḏẖ ūcẖ āpār.  Jo ṯuḏẖ sevėh ṯin bẖa▫o ḏukẖ nāhi.  Gur parsāḏ Nānak guṇ gāhi. ||2||

 

O Almighty, (toohai) You alone (hai) have been in the past, (hai = are) exist/rule now and (hovanhaar) shall ever be – the cosmic laws You created have been applicable from the beginning of creation and shall ever apply; You are (agam) beyond reach/comprehension, (agaadh-i = bottomless) unfathomable, (ooch = high) above all, o (apaar) Infinite.

(Jo) those who (seyvah-i = serve) obey Your directions, (tin) they have no (bhau) fear of (dukh-u) pain of separation from You and remaining in cycles of births and deaths – for they commit no transgressions.

(Prasaad-i) with grace/guidance of (gur) the guru, they (gaah-i/gaavah-i = sing) praise and emulate (gun) virtues of You, the Almighty, says fifth Nanak. 2.

 

ਜੋ ਦੀਸੈ ਸੋ ਤੇਰਾ ਰੂਪੁ ॥ ਗੁਣ ਨਿਧਾਨ ਗੋਵਿੰਦ ਅਨੂਪ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਜਨ ਸੋਇ ॥ ਨਾਨਕ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥੩॥

Jo ḏīsai so ṯerā rūp.  Guṇ niḏẖān govinḏ anūp.  Simar simar simar jan so▫e.  Nānak karam parāpaṯ ho▫e. ||3||

 

(Jo) whatever (deesai = seen) exists (so) that is (teyra) Your (roop-u = form) embodiment, i.e. is created by You and You are present in it, o (anoop = incomparable) unique (govind) Master of the universe and (nidhaan) treasure of (gun) virtues.

O (jan = servant) seeker, (simar-i – thrice = remember/obey in three ways) be conscious of commands of (soey = that one) the One Master in thought, word and deed.

The ability of remembrance (hoey) is (paraapat-i) obtained in human birth karam-i) with Divine grace, – based on our deeds, says fifth Nanak. 3.

 

ਜਿਨਿ ਜਪਿਆ ਤਿਸ ਕਉ ਬਲਿਹਾਰ ॥ ਤਿਸ ਕੈ ਸੰਗਿ ਤਰੈ ਸੰਸਾਰ ॥ ਕਹੁ ਨਾਨਕ ਪ੍ਰਭ ਲੋਚਾ ਪੂਰਿ ॥ ਸੰਤ ਜਨਾ ਕੀ ਬਾਛਉ ਧੂਰਿ ॥੪॥੨॥

Jin japi▫ā ṯis ka▫o balihār.  Ŧis kai sang ṯarai sansār.  Kaho Nānak parabẖ locẖā pūr.  Sanṯ janā kī bācẖẖa▫o ḏẖūr. ||4||2||

 

(Jin-i) one who (japiaa = remembers) keeps the Almighty in mind, i.e. lives by Divine virtues and directions, I (balihar = sacrifice, kau = to) adore (tis) that person – and shall ever follow him/her.

(Tis kai) in his/her (sang-i) company, (sansaar = world) others also keep away from vices, and (tarai = ferried) get across the world-ocean, i.e. all those who follow such a person are also saved from rebirth.

(Kahu) says fifth Nanak: O (prabh) Master, please (poor-i) fulfill my (locha) longing to find You; for that, I (baachhau) seek (dhoor-i) dust of the feet (ki) of, i.e. to serve and follow, Your (sant janaa) seekers/devotees. 4. 2.

 

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ਤਿਲੰਗ ਮਹਲਾ ੫ ਘਰੁ ੩ ॥ ਮਿਹਰਵਾਨੁ ਸਾਹਿਬੁ ਮਿਹਰਵਾਨੁ ॥ ਸਾਹਿਬੁ ਮੇਰਾ ਮਿਹਰਵਾਨੁ ॥ ਜੀਅ ਸਗਲ ਕਉ ਦੇਇ ਦਾਨੁ ॥ ਰਹਾਉ ॥

Ŧilang mėhlā 5 gẖar 3.  Miharvān sāhib miharvān.  Sāhib merā miharvān.  Jī▫a sagal ka▫o ḏe▫e ḏān. Rahā▫o.

 

Composition of the fifth Guru in Raga Tilang, (ghar-u 3) to be sung to the third beat. (Sahib-u) the Master is (miharvaan) kind, really (miharvaan) kind. (Sahib) the Master (meyra = my) of all is kind.

IT (dey-i = gives) provides (daan = alms) the wherewithal (kau) to (sagal) all (jeea) creatures.

(Rahaau) dwell on this and contemplate.

 

ਤੂ ਕਾਹੇ ਡੋਲਹਿ ਪ੍ਰਾਣੀਆ ਤੁਧੁ ਰਾਖੈਗਾ ਸਿਰਜਣਹਾਰੁ ॥ ਜਿਨਿ ਪੈਦਾਇਸਿ ਤੂ ਕੀਆ ਸੋਈ ਦੇਇ ਆਧਾਰੁ ॥੧॥

Ŧū kāhe dolėh parāṇī▫ā ṯuḏẖ rākẖaigā sirjaṇhār.  Jin paiḏā▫is ṯū kī▫ā so▫ī ḏe▫e āḏẖār. ||1||

 

(Kaahey) why do you (ddoley) have doubts, o (praaneeaa) mortal; (sirjanhaar-u = sustainor) the Almighty (raakhaiga) shall protect (tudh-u) you – from shortages.

The Creator (jin-i) who (paidaais-i = birth, keeaa = caused) created (too) you, (soi) the same shall (dey-i) provide (adhaar-u) sustenance. 1.

Message: The Creator has provided the wherewithal but you have to work for it.

 

ਜਿਨਿ ਉਪਾਈ ਮੇਦਨੀ ਸੋਈ ਕਰਦਾ ਸਾਰ ॥ ਘਟਿ ਘਟਿ ਮਾਲਕੁ ਦਿਲਾ ਕਾ ਸਚਾ ਪਰਵਦਗਾਰੁ ॥੨॥

Jin upā▫ī meḏnī so▫ī karḏā sār.  Gẖat gẖat mālak ḏilā kā sacẖā parvarḏagār. ||2||

 

The Creator who (upaaee) created (meydnee = creation) the creatures, (soee) the same (karda saar) takes care of them.

(Parvardgaar) the Sustainor is (sachaa) eternal, i.e. looks after forever; IT is (maalak) the Master of all (dilaa) hearts, i.e. is aware of and directs (ghatt-i ghatt-i = in every body) everyone from within. 2.  

 

ਕੁਦਰਤਿ ਕੀਮ ਨ ਜਾਣੀਐ ਵਡਾ ਵੇਪਰਵਾਹੁ ॥ ਕਰਿ ਬੰਦੇ ਤੂ ਬੰਦਗੀ ਜਿਚਰੁ ਘਟ ਮਹਿ ਸਾਹੁ ॥੩॥

Kuḏraṯ kīm na jāṇī▫ai vadā veparvāhu.  Kar banḏe ṯū banḏagī jicẖar gẖat mėh sāhu. ||3||

 

We do not (jaaneeai) know (keem/keemat = price) the extent of IT’s (kaudrat-i) powers; IT is (vadda) great and (veyparvaah) carefree, i.e. answerable to none – is the highest.

O (bandey = servant) creation of the Creator, (too) you should (kar-i = do, bandagee = service) act in obedience to the Creator (jichar-u) as long as you have (saah-u = breath) life (mah-i) in (ghatt) in the body. 3

 

ਤੂ ਸਮਰਥੁ ਅਕਥੁ ਅਗੋਚਰੁ ਜੀਉ ਪਿੰਡੁ ਤੇਰੀ ਰਾਸਿ ॥ ਰਹਮ ਤੇਰੀ ਸੁਖੁ ਪਾਇਆ ਸਦਾ ਨਾਨਕ ਕੀ ਅਰਦਾਸਿ ॥੪॥੩॥

Ŧū samrath akath agocẖar jī▫o pind ṯerī rās.  Raham ṯerī sukẖ pā▫i▫ā saḏā Nānak kī arḏās. ||4||3||

 

O Almighty, (too) You are (samrath-u) Omnipotent, (akath-u) ineffable and (agochar-u) not perceived by the senses; the (jeeo) soul and (pindd-u) body are (raas-i = capital) resources for life (teyri = your) given by You.

(Sukh-u) peace is (sadaa) ever (paaiaa) attained with (teyri) Your (rahm = mercy) kindness; please be gracious to me also, this is (ardaas-i) the supplication of fifth Nanak. 4. 3.

 

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ਤਿਲੰਗ ਮਹਲਾ ੫ ਘਰੁ ੩ ॥ ਕਰਤੇ ਕੁਦਰਤੀ ਮੁਸਤਾਕੁ ॥ ਦੀਨ ਦੁਨੀਆ ਏਕ ਤੂਹੀ ਸਭ ਖਲਕ ਹੀ ਤੇ ਪਾਕੁ ॥ ਰਹਾਉ ॥

Ŧilang mėhlā 5 gẖar 3.  Karṯe kuḏraṯī musṯāk.  Ḏīn ḏunī▫ā ek ṯūhī sabẖ kẖalak hī ṯe pāk. Rahā▫o.

 

Composition of the fifth Guru in Raga Tilang, (ghar-u 3) to be sung to the third beat. O (kartey) Creator, seeing Your (kudratee) powers, I (mustaak-u) yearn to have vision of You.

(Toohi) You (eyk) alone are the Master of (deen) the hereafter and (duneeaa) the world, but (paak-u = pristine) untouched by (sabh hee) (khalak = creation) the world-play.

(Rahaau) dwell on this and contemplate.

 

ਖਿਨ ਮਾਹਿ ਥਾਪਿ ਉਥਾਪਦਾ ਆਚਰਜ ਤੇਰੇ ਰੂਪ ॥ ਕਉਣੁ ਜਾਣੈ ਚਲਤ ਤੇਰੇ ਅੰਧਿਆਰੇ ਮਹਿ ਦੀਪ ॥੧॥

Kẖin māhi thāp uthāpaḏā ācẖaraj ṯere rūp.  Ka▫uṇ jāṇai cẖalaṯ ṯere anḏẖi▫āre mėh ḏīp. ||1||

 

You (thaap-i) create and (uthaapda) destroy (mah-i) in (khin) a moment; (teyrey) Your (roop = form) plays are (aacharj) awesome. 

(Kaun-u = who?) no one (jaanai) knows (teyrey) Your (chalat) plays, i.e. how You do things; You act as (deep) the lamp (mah-i) in the dark, i.e. this awareness comes by Divine grace. 1.

 

ਖੁਦਿ ਖਸਮ ਖਲਕ ਜਹਾਨ ਅਲਹ ਮਿਹਰਵਾਨ ਖੁਦਾਇ ॥ ਦਿਨਸੁ ਰੈਣਿ ਜਿ ਤੁਧੁ ਅਰਾਧੇ ਸੋ ਕਿਉ ਦੋਜਕਿ ਜਾਇ ॥੨॥

Kẖuḏ kẖasam kẖalak jahān alah miharvān kẖuḏā▫e.  Ḏinas raiṇ jė ṯuḏẖ arāḏẖe so ki▫o ḏojak jā▫e. ||2||

 

You (khud = self) alone are (khasam) the Master of (khalak/khalkat) living beings and (jahaan) the whole world, O (miharvaan) kind (allah, khudaaey) Almighty.

(J-i) one who (araadhey) invokes (tudh-u) You (dinas-u) day and (rain-i) night, (so) that person (kio = why?) does not go to (dojak-i) hell, i.e. merges in You and not remain separated from You. 2.

 

ਅਜਰਾਈਲੁ ਯਾਰੁ ਬੰਦੇ ਜਿਸੁ ਤੇਰਾ ਆਧਾਰੁ ॥ ਗੁਨਹ ਉਸ ਕੇ ਸਗਲ ਆਫੂ ਤੇਰੇ ਜਨ ਦੇਖਹਿ ਦੀਦਾਰੁ ॥੩॥

Ajrā▫īl yār banḏe jis ṯerā āḏẖār.  Gunah us ke sagal āfū ṯere jan ḏekẖėh ḏīḏār. ||3||

 

(Ajraael-u) the angel of death – does not brutalize but – is (yaar-u) friend of (jis-u) that (bandey) person who places the self in (teyra) Your (aadhaar-u = support) care and obedience.

You (aaphoo) forgive (sagal) all (gunah/gunaah) faults (us = that, key = of) of one who (deykhah-i) sees (deedaar-u) sight of, i.e. meets, serves and follows (teyrey) Your (jan = servants) devotees. 3.

 

ਦੁਨੀਆ ਚੀਜ ਫਿਲਹਾਲ ਸਗਲੇ ਸਚੁ ਸੁਖੁ ਤੇਰਾ ਨਾਉ ॥ ਗੁਰ ਮਿਲਿ ਨਾਨਕ ਬੂਝਿਆ ਸਦਾ ਏਕਸੁ ਗਾਉ ॥੪॥੪॥

Ḏunī▫ā cẖīj filhāl sagle sacẖ sukẖ ṯerā nā▫o.  Gur mil Nānak būjẖi▫ā saḏā ekas gā▫o. ||4||4||

 

Pleasures of (sagely) all (cheej) things in (duneeaa) the world are (phil-haal = for now) transitory; living by (teyra) Your (naau) virtues and commands alone brings (sach-u) eternal (sukh-u) comfort through union with You.

This (boojhiaa) is understood after (mil-i) meeting the guru; then one (sadaa) ever (gaau = sings) praises and emulates virtues of (eykas-u) the One Master – and these go with the soul, says fifth Nanak. 4. 4.

 

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ਤਿਲੰਗ ਮਹਲਾ ੫ ॥ ਮੀਰਾਂ ਦਾਨਾਂ ਦਿਲ ਸੋਚ ॥ ਮੁਹਬਤੇ ਮਨਿ ਤਨਿ ਬਸੈ ਸਚੁ ਸਾਹ ਬੰਦੀ ਮੋਚ ॥੧॥ ਰਹਾਉ ॥

Ŧilang mėhlā 5.  Mīrāʼn ḏānāʼn ḏil socẖ.  Muhabṯe man ṯan basai sacẖ sāh banḏī mocẖ. ||1|| rahā▫o.

 

Composition of the fifth Guru in Raga Tilang. O (meeraa’n = rulers) those in authority and (daanaa’n) wise people, (soch) reflect in (dil) the minds – and you will realize that:

The (sach-u) Eternal (saah = king) Sovereign Master (basai) abides (man-i) in mind and (tan-i) in body (muhabatey) through love/obedience and (moch) delivers from (bandee) bondage – from vices in life, and from reincarnation after death. 1.

(Rahaau) dwell on this and contemplate.

 

ਦੀਦਨੇ ਦੀਦਾਰ ਸਾਹਿਬ ਕਛੁ ਨਹੀ ਇਸ ਕਾ ਮੋਲੁ ॥ ਪਾਕ ਪਰਵਦਗਾਰ ਤੂ ਖੁਦਿ ਖਸਮੁ ਵਡਾ ਅਤੋਲੁ ॥੧॥

Ḏīḏne ḏīḏār sāhib kacẖẖ nahī is kā mol.  Pāk parvarḏagār ṯū kẖuḏ kẖasam vadā aṯol. ||1||

 

O (sahib) Master, (deedney) seeing Your (deedaar = sight) vision; (is ka) it has (kachh-u nahi = not any) no (mol-u) price, i.e. i.e. awareness of Your virtues and commands is invaluable wealth.

(Too) You are (paak) pristine and (khud-i = self) the lone (pavardgaar) Sustainer of all, (atol-u = not weighable) beyond measure, o (vaddaa) great (khasam-u) Master. 1.

 

ਦਸ੍ਤਗੀਰੀ ਦੇਹਿ ਦਿਲਾਵਰ ਤੂਹੀ ਤੂਹੀ ਏਕ ॥ ਕਰਤਾਰ ਕੁਦਰਤਿ ਕਰਣ ਖਾਲਕ ਨਾਨਕ ਤੇਰੀ ਟੇਕ ॥੨॥੫॥

Ḏasṯgīrī ḏėh ḏilāvar ṯūhī ṯūhī ek.  Karṯār kuḏraṯ karaṇ kẖālak Nānak ṯerī tek. ||2||5||

 

(Toohee toohee) You alone are (dilaavar = brave) omnipotent, and You (eyk) alone can (deyh-i = give, dastgeeri = holding hand) help, here and in the hereafter.

You are (kartaar) the Creator of (kudrat-i = nature) all existence and the doer of (karan) everything that happens; o (khaalak) Master of creation, I place myself in (teryi) Your (tteyk = support) care and obedience, says fifth Nanak. 2. 5.

 

 

 

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.

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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.

 

Page 723

 

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.