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 kā 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 kā 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?
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?
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