SGGS pp 251-252, Gauri Baavan Akhri M; 5, (Pauris 7-13).

ਸਲੋਕੁ ॥ ਆਵਤ ਹੁਕਮਿ ਬਿਨਾਸ ਹੁਕਮਿ ਆਗਿਆ ਭਿੰਨ ਨ ਕੋਇ ॥ ਆਵਨ ਜਾਨਾ ਤਿਹ ਮਿਟੈ ਨਾਨਕ ਜਿਹ ਮਨਿ ਸੋਇ ॥੧॥
Salok. Āvaṯ hukam binās hukam āgi▫ā bẖinn na ko▫e. Āvan jānā ṯih mitai Nānak jih man so▫e. ||1||

Slok. The creatures (aavat = coming) birth and (binaas = destruction) death happen (hukami) by Divine command; (na koe) no one is (bhin = different) beyond (aagia) the command.
The pain of cycles of births and deaths (mitai = erased) ends only (tih) of one (jih man) in whose mind (soe) the Creator (vasai = abides) is remembered, says Nanak. 1.

ਪਉੜੀ ॥ ਏਊ ਜੀਅ ਬਹੁਤੁ ਗ੍ਰਭ ਵਾਸੇ ॥ ਮੋਹ ਮਗਨ ਮੀਠ ਜੋਨਿ ਫਾਸੇ ॥
Pa▫oṛī. Ė▫ū jī▫a bahuṯ garabẖ vāse. Moh magan mīṯẖ jon fāse.

Pauri. (Eou) this – maaia i.e. temptations in the world-play – causes (jea) the soul to (vaase = live) be in (bahut) many (grabh) mothers’ wombs one after another; the temptations seem (meeth = sweet) to give joy; the mortal remains (magan) engrossed in (moh) attachment to them – his/her soul cannot unite with the Creator – and (phaase = caught) is born in numerous (jon) life forms). —

ਇਨਿ ਮਾਇਆ ਤ੍ਰੈ ਗੁਣ ਬਸਿ ਕੀਨੇ ॥ ਆਪਨ ਮੋਹ ਘਟੇ ਘਟਿ ਦੀਨੇ ॥
In mā▫i▫ā ṯarai guṇ bas kīne. Āpan moh gẖate gẖat ḏīne.

(In) this maaia (bas keene) controls the creatures through (trai gun) the three attributes of material nature namely ignorance, passion/diligence and rituals; it does so by (deene = giving) creating (moh) attachment (aapan) for itself (ghate ghat) in every mind. —

ਏ ਸਾਜਨ ਕਛੁ ਕਹਹੁ ਉਪਾਇਆ ॥ ਜਾ ਤੇ ਤਰਉ ਬਿਖਮ ਇਹ ਮਾਇਆ ॥
Ė sājan kacẖẖ kahhu upā▫i▫ā. Jā ṯe ṯara▫o bikẖam ih mā▫i▫ā.

(Ae saajan) my friends, please (kahau = say) tell me (kachh) some (upaaia = effort) method, (ja te) by which I (tarau = ferry/swim across (ih) this (bikham) difficult (maaia) world-play – overcome hard-to-resist temptations. —

ਕਰਿ ਕਿਰਪਾ ਸਤਸੰਗਿ ਮਿਲਾਏ ॥ ਨਾਨਕ ਤਾ ਕੈ ਨਿਕਟਿ ਨ ਮਾਏ॥੭॥
Kar kirpā saṯsang milā▫e. Nānak ṯā kai nikat na mā▫e. ||7||

Answer: One on whom the Creator (kari kirpa) bestows grace to enable (milaae) find (satsang) holy congregation, (maaia) temptations do not come (nikat) near (ta kai) that person – i.e. s/he overcomes them, says Nanak. 7.

ਸਲੋਕੁ ॥ ਕਿਰਤ ਕਮਾਵਨ ਸੁਭ ਅਸੁਭ ਕੀਨੇ ਤਿਨਿ ਪ੍ਰਭਿ ਆਪਿ ॥ ਪਸੁ ਆਪਨ ਹਉ ਹਉ ਕਰੈ ਨਾਨਕ ਬਿਨੁ ਹਰਿ ਕਹਾ ਕਮਾਤਿ ॥੧॥
Salok. Kiraṯ kamāvan subẖ asubẖ kīne ṯin parabẖ āp. Pas āpan ha▫o ha▫o karai Nānak bin har kahā kamāṯ. ||1||

Slok. (Subh, asubh) good and bad (kirat) deeds (kamaavan) done by the creatures are really (keene) done by (prabh) the Creator (aap) IT-self through the creatures.
But (pasu = animal like intellect) the ignorant/silly person (hau hau karai = talks in ego) says s/he does those; (kaha) how can s/he? i.e. s/he cannot (kamaat) do any thing without motivation from (prabh) the Master, says Nanak. 1.

ਪਉੜੀ ॥ ਏਕਹਿ ਆਪਿ ਕਰਾਵਨਹਾਰਾ ॥ ਆਪਹਿ ਪਾਪ ਪੁੰਨ ਬਿਸਥਾਰਾ ॥
Pa▫oṛī. Ėkėh āp karāvanhārā. Āpėh pāp punn bisthārā.

Pauri. The Creator (aap) IT-self is (ekeh) the lone (karaavan haara) motivator, and is (aapeh) IT-self (bisthaara) causes the occurrence of (paap, pun) wrong and virtuous deeds. —

ਇਆ ਜੁਗ ਜਿਤੁ ਜਿਤੁ ਆਪਹਿ ਲਾਇਓ ॥ ਸੋ ਸੋ ਪਾਇਓ ਜੁ ਆਪਿ ਦਿਵਾਇਓ ॥
I▫ā jug jiṯ jiṯ āpėh lā▫i▫o. So so pā▫i▫o jo āp divā▫i▫o.

(Ia jug = this period) in human birth, the humans do (jit jit) whatever the Creator (aapeh) IT-self (laaio) engages them in; they (paaio) obtain/achieve (ju) what the Master (aapi) IT-self (divaaio) gives. —

ਉਆ ਕਾ ਅੰਤੁ ਨ ਜਾਨੈ ਕੋਊ ॥ ਜੋ ਜੋ ਕਰੈ ਸੋਊ ਫੁਨਿ ਹੋਊ ॥
U▫ā kā anṯ na jānai ko▫ū. Jo jo karai so▫ū fun ho▫ū.

(Na kou) no one (jaanai) knows (ant =limits) the capabilities of (ooaa = that) the Creator; (jo jo) whatever (karai) IT does, (sou) that alone (hou) happens. —

ਏਕਹਿ ਤੇ ਸਗਲਾ ਬਿਸਥਾਰਾ ॥ ਨਾਨਕ ਆਪਿ ਸਵਾਰਨਹਾਰਾ ॥੮॥
Ėkėh ṯe saglā bisthārā. Nānak āp savāranhārā. ||8||

(Sagla) every thing (bisthaara = spreads) emanates/evolves (te) from (ekeh) the One Creator, who IT-self (savaaranhaara) gives it the form/look, says Nanak. 8.

ਸਲੋਕੁ ॥ ਰਾਚਿ ਰਹੇ ਬਨਿਤਾ ਬਿਨੋਦ ਕੁਸਮ ਰੰਗ ਬਿਖ ਸੋਰ ॥ ਨਾਨਕ ਤਿਹ ਸਰਨੀ ਪਰਉ ਬਿਨਸਿ ਜਾਇ ਮੈ ਮੋਰ ॥੧॥
Salok. Rācẖ rahe baniṯā binoḏ kusam rang bikẖ sor. Nānak ṯih sarnī para▫o binas jā▫e mai mor. ||1||

Slok. A person (rahe) remains (raach) engrossed with (banita = spouse) the family, (binod) pleasures and (bikhai sor = noise of wealth) show of wealth; but they are like the (kusam rang = color of the flower) bright color of the safflower which fades quickly.
I shall (sarni parau) pay obeisance to (tih) that person whose (mai mor = I, mine) attachment to transitory pleasures (binas jaae) is banished, says Nanak. 1.

Page 252

ਪਉੜੀ ॥ ਰੇ ਮਨ ਬਿਨੁ ਹਰਿ ਜਹ ਰਚਹੁ ਤਹ ਤਹ ਬੰਧਨ ਪਾਹਿ ॥ ਜਿਹ ਬਿਧਿ ਕਤਹੂ ਨ ਛੂਟੀਐ ਸਾਕਤ ਤੇਊ ਕਮਾਹਿ ॥
Pa▫oṛī. Re man bin har jah racẖahu ṯah ṯah banḏẖan pāhi. Jih biḏẖ kaṯhū na cẖẖūtī▫ai sākaṯ ṯe▫ū kamāhi.

Pauri. (Re man) o my mind, (jah) in whatever you (rachahu) get engrossed (bin har) without being conscious of the Almighty; they will all (bandhan paahi) put you in (tah tah) their bondage;
But (saakat) a person who turns away from the Creator (teou kamaahi) does things from whose (banfhan) bondage it is not possible to (chhootiai) get free. —

ਹਉ ਹਉ ਕਰਤੇ ਕਰਮ ਰਤ ਤਾ ਕੋ ਭਾਰੁ ਅਫਾਰ ॥ ਪ੍ਰੀਤਿ ਨਹੀ ਜਉ ਨਾਮ ਸਿਉ ਤਉ ਏਊ ਕਰਮ ਬਿਕਾਰ ॥
Ha▫o ha▫o karṯe karam raṯ ṯā ko bẖār afār. Parīṯ nahī ja▫o nām si▫o ṯa▫o e▫ū karam bikār.

Those (karam rat = have love for rituals) engaged in performance of rituals (hau hau karte) develop ego as the doers; (ta ko) for them (bhaar) the load of ego is (aphaar) unbearable and they do not walk the path to the Creator – i.e. ego does not let them reach the Creator for union.
(Jau) when there is no (preet) love (naam sio) for Divine virtues i.e. if mind is not on the Master, (tau) then (eou) these/all (karam) rituals are (bikaar, be-kaar) useless. —

ਬਾਧੇ ਜਮ ਕੀ ਜੇਵਰੀ ਮੀਠੀ ਮਾਇਆ ਰੰਗ ॥ ਭ੍ਰਮ ਕੇ ਮੋਹੇ ਨਹ ਬੁਝਹਿ ਸੋ ਪ੍ਰਭੁ ਸਦਹੂ ਸੰਗ ॥
Bāḏẖe jam kī jevrī mīṯẖī mā▫i▫ā rang. Bẖaram ke mohe nah bujẖėh so parabẖ saḏhū sang.

(Ke mohe = enticed by) when in the grip of (bhram) delusions, one (na bujheh) does not realize that (prabh) the Master is (sadahu sang) ever present with the creatures;
the (rang) pleasures of the (meethi maaia) sweet world-play, (baadhe) tie him/her with (jevri) the noose of (jam) the messengers of death i.e. put him/her under the control of the messengers of death who do not let the soul get to the Creator and instead send it for reincarnation. —

ਲੇਖੈ ਗਣਤ ਨ ਛੂਟੀਐ ਕਾਚੀ ਭੀਤਿ ਨ ਸੁਧਿ ॥ ਜਿਸਹਿ ਬੁਝਾਏ ਨਾਨਕਾ ਤਿਹ ਗੁਰਮੁਖਿ ਨਿਰਮਲ ਬੁਧਿ॥੯॥
Lekẖai gaṇaṯ na cẖẖūtī▫ai kācẖī bẖīṯ na suḏẖ. Jisahi bujẖā▫e nānkā ṯih gurmukẖ nirmal buḏẖ. ||9||

When one’s whole being is full of vices; one cannot be (chhootia) delivered from the wrong-doings by looking at (lekhai) the written record and trying to get rid of them one by one, just as a (kaachi bheet) mud wall (na sudh) cannot be cleaned of mud/dirt.
The vices can only be banished with the (budhi=intellect) mind being (nirmal) purified (gurmukhi) by the guru’s teachings; this is done by those whom the Almighty motivates to seek the guru and (bujhaae) understand the guru’s teachings, says Nanak. 9.

ਸਲੋਕੁ ॥ ਟੂਟੇ ਬੰਧਨ ਜਾਸੁ ਕੇ ਹੋਆ ਸਾਧੂ ਸੰਗੁ ॥ ਜੋ ਰਾਤੇ ਰੰਗ ਏਕ ਕੈ ਨਾਨਕ ਗੂੜਾ ਰੰਗੁ ॥੧॥
Salok. Tūte banḏẖan jās ke ho▫ā sāḏẖū sang. Jo rāṯe rang ek kai Nānak gūṛā rang. ||1||

Slok. (Jaas ke) one whose (bandhan) bondage to the world-play is (toote) broken, s/he seeks and (hoa) finds (saadh sang) the guru’s company.
Says Nanak: (Jo) those who are (raate = dyed) imbued with (rang) the love (kai) of (ek) the One Master they get (goora) fast (rang) color – i.e. their love for the Almighty is eternal. 1.

ਪਉੜੀ ॥ ਰਾਰਾ ਰੰਗਹੁ ਇਆ ਮਨੁ ਅਪਨਾ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਹੁ ਜਪੁ ਰਸਨਾ ॥
Pa▫oṛī. Rārā rangahu i▫ā man apnā. Har har nām japahu jap rasnā.

Pauri. Raara. (Rangahu = dye) imbibe (man apna) your mind with (hari hari naam) Divine virtues and (japahu) remember/recount them with (rasna) tongue. —

ਰੇ ਰੇ ਦਰਗਹ ਕਹੈ ਨ ਕੋਊ ॥ ਆਉ ਬੈਠੁ ਆਦਰੁ ਸੁਭ ਦੇਊ ॥
Re re ḏargėh kahai na ko▫ū. Ā▫o baiṯẖ āḏar subẖ ḏe▫ū.

(Na kou) no one will then (kahai) say (re re) o you – i.e. you will not be treated with contempt (dargah = in Divine court) before the Creator.
You will (deou) be given/shown (subh aadar) good respect and invited (aao baitho = come sit) to take a seat/given a place in the Divine mansion. —

ਉਆ ਮਹਲੀ ਪਾਵਹਿ ਤੂ ਬਾਸਾ ॥ ਜਨਮ ਮਰਨ ਨਹ ਹੋਇ ਬਿਨਾਸਾ ॥
U▫ā mahlī pāvahi ṯū bāsā. Janam maran nah ho▫e bināsā.

(Tu) you will (paaveh) get (baasa) to live/enter (uaa = that) the Divine (mahal) masion – the Creator’s abode and not (hoe binaasa = be destroyed) suffer the pain of cycles of (janam maran) births and deaths.
—

ਮਸਤਕਿ ਕਰਮੁ ਲਿਖਿਓ ਧੁਰਿ ਜਾ ਕੈ ॥ ਹਰਿ ਸੰਪੈ ਨਾਨਕ ਘਰਿ ਤਾ ਕੈ ॥੧੦॥
Masṯak karam likẖi▫o ḏẖur jā kai. Har sampai Nānak gẖar ṯā kai. ||10||

But (sanpai) the wealth of (har) Divine virtues abides in (ghar = house) the mind of (ta kai) of that person who has (karam) Divine grace (likhio) written on (mastak) forehead (dhuri) from above/the divine i.e. has it in his/her destiny based on past deeds, says Nanak. 10.

ਸਲੋਕੁ ॥ ਲਾਲਚ ਝੂਠ ਬਿਕਾਰ ਮੋਹ ਬਿਆਪਤ ਮੂੜੇ ਅੰਧ ॥ ਲਾਗਿ ਪਰੇ ਦੁਰਗੰਧ ਸਿਉ ਨਾਨਕ ਮਾਇਆ ਬੰਧ ॥੧॥
Salok. Lālacẖ jẖūṯẖ bikār moh bi▫āpaṯ mūṛe anḏẖ. Lāg pare ḏurganḏẖ si▫o Nānak mā▫i▫ā banḏẖ. ||1||

Slok. (Bikaar) the vices of (laalach, jhooth, moh) greed, falsehood and attachment to objects of transitory pleasures (biaapat) influence (moore) the foolish and (andh = blind) ignorant persons.
Being in (bandh) bondage of (maaia) temptations of the world-play, they (laag pare) cling to (durgandh = foul smell) what should be avoided.

ਪਉੜੀ ॥ ਲਲਾ ਲਪਟਿ ਬਿਖੈ ਰਸ ਰਾਤੇ ॥ ਅਹੰਬੁਧਿ ਮਾਇਆ ਮਦ ਮਾਤੇ ॥
Pa▫oṛī. Lalā lapat bikẖai ras rāṯe. Ahaʼn▫buḏẖ mā▫i▫ā maḏ māṯe.

Pauri. Lalla. (Mad maate) intoxicated by (maaia) the temptations of the world-play and (ahangbudhi) ego, a person remains (lapat) entangled with (bikhai ras = elixir of poison) transitory pleasures. —

ਇਆ ਮਾਇਆ ਮਹਿ ਜਨਮਹਿ ਮਰਨਾ ॥
I▫ā mā▫i▫ā mėh janmėh marnā.

Those entangled (meh) in (maaia) the world-play (janmeh marna) keep taking births and dying – i.e. remain in cycles of reincarnation. —

ਜਿਉ ਜਿਉ ਹੁਕਮੁ ਤਿਵੈ ਤਿਉ ਕਰਨਾ ॥ ਕੋਊ ਊਨ ਨ ਕੋਊ ਪੂਰਾ ॥ ਕੋਊ ਸੁਘਰੁ ਨ ਕੋਊ ਮੂਰਾ ॥
Ji▫o ji▫o hukam ṯivai ṯi▫o karnā. Ko▫ū ūn na ko▫ū pūrā. Ko▫ū sugẖar na ko▫ū mūrā.

Nothing is in the hands of the mortals. Every one (karna) does (tio) that (jio jio) what is (hukam) ordained. There is (na kou) no one (oon) imperfect or (poora) perfect; (na kou) no one is (sughar) wise or (moora) foolish. —

ਜਿਤੁ ਜਿਤੁ ਲਾਵਹੁ ਤਿਤੁ ਤਿਤੁ ਲਗਨਾ ॥ ਨਾਨਕ ਠਾਕੁਰ ਸਦਾ ਅਲਿਪਨਾ ॥੧੧॥
Jiṯ jiṯ lāvhu ṯiṯ ṯiṯ lagnā. Nānak ṯẖākur saḏā alipanā. ||11||

The creatures (lagna) engage in (tit tit) that (jit jit) what the Master (laavahu) motivates them, but (thaakur) the Master IT-self (sadaa) ever remains (alipna) detached, says Nanak. 11.

ਸਲੋਕੁ ॥ ਲਾਲ ਗੁਪਾਲ ਗੋਬਿੰਦ ਪ੍ਰਭ ਗਹਿਰ ਗੰਭੀਰ ਅਥਾਹ ॥ ਦੂਸਰ ਨਾਹੀ ਅਵਰ ਕੋ ਨਾਨਕ ਬੇਪਰਵਾਹ ॥੧॥
Salok. Lāl gupāl gobinḏ parabẖ gahir gambẖīr athāh. Ḏūsar nāhī avar ko Nānak beparvāh. ||1||

(Laal) the beloved (prabh) Creator, (gupaal) nurturer of the creation, (gobind) the master of the universe is (gahar) deep in virtues, (gambheer) profound and (athaah = bottomless) unfathomable;
there is (naahi) not (doosar ko) another like the (beparvaah) carefree/detached Master. 1.

ਪਉੜੀ ॥ ਲਲਾ ਤਾ ਕੈ ਲਵੈ ਨ ਕੋਊ ॥ ਏਕਹਿ ਆਪਿ ਅਵਰ ਨਹ ਹੋਊ ॥
Pa▫oṛī. Lalā ṯā kai lavai na ko▫ū. Ėkėh āp avar nah ho▫ū.

Pauri. Lalla. There is (na kou) no one (lavai) equal (ta kai) to the Creator. IT is (ekai) the only one (aapi) by IT-self; (avar nah) none other (houu) exists like IT. —

ਹੋਵਨ ਹਾਰੁ ਹੋਤ ਸਦ ਆਇਆ ॥ ਉਆ ਕਾ ਅੰਤੁ ਨ ਕਾਹੂ ਪਾਇਆ ॥
Hovanhār hoṯ saḏ ā▫i▫ā. U▫ā kā anṯ na kāhū pā▫i▫ā.

(Hovan haar) shall exist in future, (hot) exists now and (sad aaiai) has always existed in the past; but (kaahu na) no one (ant paaia = knows the limits) has understood (ooa) IT. —

ਕੀਟ ਹਸਤਿ ਮਹਿ ਪੂਰ ਸਮਾਨੇ ॥ ਪ੍ਰਗਟ ਪੁਰਖ ਸਭ ਠਾਊ ਜਾਨੇ ॥
Kīt hasaṯ mėh pūr samāne. Pargat purakẖ sabẖ ṯẖā▫ū jāne.

IT (poor = contained) is present (samaane) equally (meh) in (keet, hast) the small insect and the large elephant; (purakh) the all-pervasive Master (jaanai) is perceived to (pragat) manifest (sabh thaaoo) at all places. —

ਜਾ ਕਉ ਦੀਨੋ ਹਰਿ ਰਸੁ ਅਪਨਾ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਹਰਿ ਹਰਿ ਤਿਹ ਜਪਨਾ ॥੧੨॥
Jā ka▫o ḏīno har ras apnā. Nānak gurmukẖ har har ṯih japnā. ||12||

(Ja kau) one to whom (har) the Almighty (deeno) gives (ras = elixir) the experience of (apna = own) IT’s virtues (tih) that person (gurmukhi) with the guru’s guidance (japna) remembers and emulates (har har ) Divine virtues, says Nanak. 12.

ਸਲੋਕੁ ॥ ਆਤਮ ਰਸੁ ਜਿਹ ਜਾਨਿਆ ਹਰਿ ਰੰਗ ਸਹਜੇ ਮਾਣੁ ॥ ਨਾਨਕ ਧਨਿ ਧਨਿ ਧੰਨਿ ਜਨ ਆਏ ਤੇ ਪਰਵਾਣੁ ॥੧॥
Salok. Āṯam ras jih jāni▫ā har rang sėhje māṇ. Nānak ḏẖan ḏẖan ḏẖan jan ā▫e ṯe parvāṇ. ||1||

Slok. (Jih) those who (jaania) know/experience (aatam ras = inner elixir) Divine virtues within; they (sahje) naturally (maan) enjoy (har rang) Divine love;
The are (dhan) great (jan) people; they are (parvaan) accepted for union with the Creator, they thus make a success of (aae) their human birth. 1.

ਪਉੜੀ ॥ ਆਇਆ ਸਫਲ ਤਾਹੂ ਕੋ ਗਨੀਐ ॥ ਜਾਸੁ ਰਸਨ ਹਰਿ ਹਰਿ ਜਸੁ ਭਨੀਐ ॥
Pa▫oṛī. Ā▫i▫ā safal ṯāhū ko ganī▫ai. Jās rasan har har jas bẖanī▫ai.

Pauri. (Aaia = coming) human birth is (ganiai) counted/considered (saphal) successful of (taahu) that person, (jaas) whose (rasan) tongue (bhanjai = says) sings (jas) virtues of (har har) the Creator i.e. one who recounts Divine virtues and leads life keeping them in mind. —

ਬਸਹਿ ਸਾਧੂ ਕੈ ਸੰਗੇ ॥ ਅਨਦਿਨੁ ਨਾਮੁ ਧਿਆਵਹਿ ਰੰਗੇ ॥
Ā▫e basėh sāḏẖū kai sange. An▫ḏin nām ḏẖi▫āvahi range.

S/he (baseh) lives (kai sange) in the company of (saadu) the guru i.e acts with the guru’s guidance and (andin = every day) ever (range) lovingly (dhiaaveh) remembers (naam) Divine virtues. —

ਆਵਤ ਸੋ ਜਨੁ ਨਾਮਹਿ ਰਾਤਾ ॥ ਜਾ ਕਉ ਦਇਆ ਮਇਆ ਬਿਧਾਤਾ ॥
Āvaṯ so jan nāmėh rāṯā. Jā ka▫o ḏa▫i▫ā ma▫i▫ā biḏẖāṯā.

(Ja kau) one who is the recipient of (maiaa) kindness of (bidhaata) the Master of destiny, the Creator; (so jan) that person (aavat) is born (raata) imbued (naameh) with Divine virtues. —

ਏਕਹਿ ਆਵਨ ਫਿਰਿ ਜੋਨਿ ਨ ਆਇਆ ॥ ਨਾਨਕ ਹਰਿ ਕੈ ਦਰਸਿ ਸਮਾਇਆ ॥੧੩॥
Ėkėh āvan fir jon na ā▫i▫ā. Nānak har kai ḏaras samā▫i▫ā. ||13||

S/he (aavan =coming) is born (ekeh) only once and not (aaiai) born (phir) again (jon) in various life forms.
S/he (samaaia) remains absorbed (darasi) in the vision of (har) the Creator, says Nanak. 13.