Logo
Guru Nanak Sahib describes IkOankar (the Divine) as the supreme Creator of the universe. Only the will of IkOankar prevails in the universe, and IkOankar always delivers fair justice. Everything and all moments are mere occurrences of that fair justice.
 
tilaṅg    mahalā  1.  
 
jaisī  mai  āvai    khasam  kī    bāṇī   taisaṛā  karī  giānu    ve  lālo.  
pāp  kī    janñ  lai  kābalahu  dhāiā   jorī  maṅgai  dānu    ve  lālo.  
saramu  dharamu  dui  chapi  khaloe   kūṛu  phirai  pardhānu    ve  lālo.  
kājīā  bāmaṇā  kī    gal  thakī   agadu  paṛai  saitānu    ve  lālo.  
musalmānīā  paṛahi  katebā   kasṭ  mahi  karahi  khudāi    ve  lālo.  
jāti  sanātī  hori  hidvāṇīā   ehi  bhī  lekhai  lāi    ve  lālo.  
khūn  ke  sohile  gāvīahi    nānak   ratu    kuṅgū  pāi    ve  lālo.1.  
sāhib  ke  guṇ  nānaku  gāvai   mās  purī  vici  ākhu  masolā.  
jini  upāī  raṅgi  ravāī   baiṭhā  vekhai  vakhi  ikelā.  
sacā  so  sāhibu    sacu  tapāvasu   sacṛā  niāu  karegu  masolā.  
kāiā  kapaṛu  ṭuku  ṭuku  hosī   hidustānu  samālsī  bolā.  
āvani  aṭhatrai    jāni  satānvai   horu  bhī  uṭhsī  marad    celā.  
sac  kī    bāṇī    nānaku  ākhai   sacu  suṇāisī  sac  kī    belā.2.3.5.  
-Guru  Granth  Sahib  722-723    
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
Tilang is a rag (musical mode) that evokes a relaxed feeling. Its use in this composition, filled with violent imagery, is cause for reflection. It may make the difficult content easier to accept, or its choice may reinforce the sense of an upside-down world described in the composition.

The four compositions by Guru Nanak, conventionally referred to as Babarvani (Utterances on Babar), describe Babar’s (popular spelling is Babur) invasion of South Asia and overthrow of Lodhi’s regime, which founded the Mughal Empire. In these compositions, Guru Nanak documents the human suffering caused by the invasion and places it into the context of IkOankar (One Universal Integrative Force, 1Force).

In the fourth Babarvani composition, Guru Nanak says, As the word of the Sovereign comes to me, I am uttering this same wisdom, O Lalo! Guru Nanak thus begins by announcing that these are not his words but the words of IkOankar. This statement is an implicit fact of all of the Gurus’ compositions, but here it is made explicit — perhaps because the content is so challenging.

As the word of the Sovereign comes to me, I am uttering this same wisdom, O Lalo! Guru Nanak describes Babar’s invasion as a wedding party of “sin,” in which South Asia is a wedding gift taken by force. Metaphorically, “Satan” officiates as Muslim and Hindu women are raped. Their cries are a wedding song of blood. Through the extended metaphor of an inverted wedding ritual, Guru Nanak portrays a nightmarish world where the social and moral order has been turned upside down, where goodness has gone missing, and falsehood reigns. This speaks to those experiences that can shatter our faith in a just universe. Have we ever looked at the world and felt that there was no justice? Has it ever appeared that the entire social order has been overthrown? Are we feeling that these days?

In the second stanza of the composition, Guru Nanak says, Nanak sings the virtues of the Sovereign in the town filled with corpses and utters this statement and proposition. Guru Nanak is not waiting for a safe time to speak the truth. While the bodies are still on the ground, Guru Nanak models fearlessness and trust in the IkOankar.

Nanak sings the virtues of the Sovereign in the town filled with corpses and utters this statement and proposition. Despite appearances, these wielders of worldly power are subject to the Sovereign who delivers true justice. Babar, Guru Nanak says, will be overthrown in nineteen years. South Asia will remember Guru Nanak’s words when the next ruler comes. That’s not a threat; it’s merely a fact of the temporary nature of worldly power, in stark contrast with the permanent, supreme power of IkOankar. In the final line, Guru Nanak stresses speaking the truth in the moment of truth and speaking only the truth. That is a difficult thing to do for someone preoccupied with their own worldly self-preservation. It is the natural response for someone whose awareness is focused entirely on IkOankar.

Amid injustice, do we hesitate to rock the boat? Or dare to speak up when it's most needed and dangerous? Do we pattern our behavior and attitudes after what is socially and politically convenient at the time? Or do we pattern our behavior and attitudes after the truth? What will it take for us to act fearlessly even when doing so threatens our livelihoods, social status, and lives?
Tags