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.

 

 

 

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.

 

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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.