SGGS pp 276-278, Gaurri Sukhmani Asttpadee 11.

Note:  This eleventh Asttpadee of Sukhmani Sahib states that everything happens as the Creator desires; in fact, IT is IT-self the doer and the creatures are tools in the hands of the Master.

ਸਲੋਕੁ ॥ ਕਰਣ ਕਾਰਣ ਪ੍ਰਭੁ ਏਕੁ ਹੈ ਦੂਸਰ ਨਾਹੀ ਕੋਇ ॥ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਇ ॥੧॥
Salok. Karaṇ kāraṇ parabẖ ek hai ḏūsar nāhī ko▫e. Nānak ṯis balihārṇai jal thal mahī▫al so▫e. ||1||

(Salok) prologue. (Kaaran) the cause of (karan = doing) what happens is (eyk-u) the One (prabh-u) Creator; (nahi) not (koey) any one (doosar) else.
I (baliharanai = sacrifice) adore (tis-u = that, soey = that) the Almighty who is present (jal-i) in water, (thal-i)) in/on land and (maheel-i) in space, says fifth Nanak. 1.

ਅਸਟਪਦੀ ॥ ਕਰਨ ਕਰਾਵਨ ਕਰਨੈ ਜੋਗੁ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਹੋਗੁ ॥
Asttpaḏee. Karan karāvan karnai jog. Jo ṯis bẖāvai so▫ī hog.

(Asttpadee) composition of eight stanzas. The Creator (Karnai jog-u = capable of doing) the Omnipotent Almighty (karan) does and (karaavan) causes to be done everything; (jo) what (bhaavai) pleases (tis-u) IT (soee) only that (hog) happens, i.e. everything happens by Divine directions of natural laws.

ਖਿਨ ਮਹਿ ਥਾਪਿ ਉਥਾਪਨਹਾਰਾ ॥ ਅੰਤੁ ਨਹੀ ਕਿਛੁ ਪਾਰਾਵਾਰਾ ॥
Kẖin mėh thāp uthāpanhārā. Anṯ nahī kicẖẖ pārāvārā.

IT (thaap-i) installs creates and (uthaapanhaara) destroys (mah-i) in (khin) a moment
There are (kichh-u nahi = not any) no (ant-u) limits or (paaraavaara) boundaries for Creator’s domain is universal.

ਹੁਕਮੇ ਧਾਰਿ ਅਧਰ ਰਹਾਵੈ ॥ ਹੁਕਮੇ ਉਪਜੈ ਹੁਕਮਿ ਸਮਾਵੈ ॥
Hukme ḏẖār aḏẖar rahāvai. Hukme upjai hukam samāvai.

The Creator (dhaari) created the universe (hukamey = by command) according to cosmic laws, IT (rahaavai) keeps them (adhar) without physical support – according to the laws.
The creation (upjai) comes into being (hukmey) by Divine commands and (samaavai = contained) remains (hukam-i) under Divine commands/laws of nature.

ਹੁਕਮੇ ਊਚ ਨੀਚ ਬਿਉਹਾਰ ॥ ਹੁਕਮੇ ਅਨਿਕ ਰੰਗ ਪਰਕਾਰ ॥
Hukme ūcẖ nīcẖ bi▫uhār. Hukme anik rang parkār.

(Biauhaar) conduct of the creatures is (ooch = high) virtuous or (neech = low) unbecoming (hukmey) as per Divine commands, i.e. the law of acting based on nature formed by past deeds.
Their actions are of (anik) innumerable (rang) hues and (parkaar) types – based on past deeds.

ਕਰਿ ਕਰਿ ਦੇਖੈ ਅਪਨੀ ਵਡਿਆਈ ॥ ਨਾਨਕ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਈ ॥੧॥
Kar kar ḏekẖai apnī vadi▫ā▫ī. Nānak sabẖ mėh rahi▫ā samā▫ī. ||1||

(Kar-i kar-i) having created IT (deykhai) watches the creation; that is (apni = own) IT’s (vaddiaaee = virtue) greatness.
The Creator (rahia samaai) pervades (mah) in (sabh) all i.e. all places, creatures and things, says fifth Nanak. 1

Page 277

Note: The mortals sometimes give up considering a situation hopeless. However, there are cases where someone given up as dead comes alive. There are also cases when help unexpectedly arrives for someone stranded in wilderness. The next stanzas mention some such situations.

ਪ੍ਰਭ ਭਾਵੈ ਮਾਨੁਖ ਗਤਿ ਪਾਵੈ ॥ ਪ੍ਰਭ ਭਾਵੈ ਤਾ ਪਾਥਰ ਤਰਾਵੈ ॥
Parabẖ bẖāvai mānukẖ gaṯ pāvai. Parabẖ bẖāvai ṯā pāthar ṯarāvai.

If (prabh) the Almighty wills, (manukh) a person (paavai) obtains (gat-i) deliverance – from where it seems impossible like from temptations in the world-play;
Or (taraavai) causes floatation of (paathar) a stone when IT so wills i.e. a person deeply mired with vices overcomes them with the guru’s help, and gets across the world-ocean of vices.

ਪ੍ਰਭ ਭਾਵੈ ਬਿਨੁ ਸਾਸ ਤੇ ਰਾਖੈ ॥ ਪ੍ਰਭ ਭਾਵੈ ਤਾ ਹਰਿ ਗੁਣ ਭਾਖੈ ॥
Parabẖ bẖāvai bin sās ṯe rākẖai. Parabẖ bẖāvai ṯā har guṇ bẖākẖai.

When (prabh) the Master (bhaavai = so wills) bestows grace IT (raakhai) saves a person (bin-u = without, saas = breathing) considered not breathing.
Similarly an indifferent person – when motivated from within – (bhaakai = says) praises/emulates (har-i) Divine (gun) Divine virtues.

ਪ੍ਰਭ ਭਾਵੈ ਤਾ ਪਤਿਤ ਉਧਾਰੈ ॥ ਆਪਿ ਕਰੈ ਆਪਨ ਬੀਚਾਰੈ ॥
Parabẖ bẖāvai ṯā paṯiṯ uḏẖārai. Āp karai āpan bīcẖārai.

When (prabh) the Almighty (bhaavai) wills, IT (udhaarai) lifts (patit) those fallen vices, by leading him/her to the guru. But the Creator (karai) does everything (aap-i) IT-self by IT’s (aapan) own (beechaarai = thinking) decisions – not influenced by anyone else.

ਦੁਹਾ ਸਿਰਿਆ ਕਾ ਆਪਿ ਸੁਆਮੀ ॥ ਖੇਲੈ ਬਿਗਸੈ ਅੰਤਰਜਾਮੀ ॥
Ḏuhā siri▫ā kā āp su▫āmī. Kẖelai bigsai anṯarjāmī.

God is (suaami) the Master of (duhaa) both (siria) ends, i.e. from birth to death.
(Antar jaami) the Master within (kheylai = plays) directs the play and (bigsai) and enjoys it.

ਜੋ ਭਾਵੈ ਸੋ ਕਾਰ ਕਰਾਵੈ ॥ ਨਾਨਕ ਦ੍ਰਿਸਟੀ ਅਵਰੁ ਨ ਆਵੈ ॥੨॥
Jo bẖāvai so kār karāvai. Nānak ḏaristī avar na āvai. ||2||

The Almighty (kaar = job, karaavai = causes to do) allots roles in life to the soul, (jo) as IT (bhvaai) is pleased/decides.

(Avar-u na) no one else (aavai) come (dristt-i) under the sight, i.e. no one else can do this, says fifth Nanak. 2.

ਕਹੁ ਮਾਨੁਖ ਤੇ ਕਿਆ ਹੋਇ ਆਵੈ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਾਵੈ ॥
Kaho mānukẖ ṯe ki▫ā ho▫e āvai. Jo ṯis bẖāvai so▫ī karāvai.

Please (kah-u) say (kiaa) what can (hoey aavai) be done by (maanukh = person) the mortal – by him/herself.
(Jo) what (tis-u = that one) the Creator (bhaavai) approves, Ikaraavai) get that done.

ਇਸ ਕੈ ਹਾਥਿ ਹੋਇ ਤਾ ਸਭੁ ਕਿਛੁ ਲੇਇ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰੇਇ ॥
Is kai hāth ho▫e ṯā sabẖ kicẖẖ le▫e. Jo ṯis bẖāvai so▫ī kare▫i.

If it (hoey) be (haath-i) in the hands (kai) of (is = this) the mortal, s/he would (le = take) have (sabh kichh) everything.
No, s/he (karey-i) does what (bhaavai) is approved by (tis-u = that) the Creator.

ਅਨਜਾਨਤ ਬਿਖਿਆ ਮਹਿ ਰਚੈ ॥ ਜੇ ਜਾਨਤ ਆਪਨ ਆਪ ਬਚੈ ॥
Anjānaṯ bikẖi▫ā mėh racẖai. Je jānaṯ āpan āp bacẖai.

The mortal (rachai) gets engrossed (mah-) in (bikiaa) vices (anjaanat) unknowingly, i.e. is lured by temptations due to lack of alertness. (Jey) if s/he (jaanat) knows/is alert, then s/he would (bachai) save (aapan aap) = self) him/her-self.

ਭਰਮੇ ਭੂਲਾ ਦਹ ਦਿਸਿ ਧਾਵੈ ॥ ਨਿਮਖ ਮਾਹਿ ਚਾਰਿ ਕੁੰਟ ਫਿਰਿ ਆਵੈ ॥
Bẖarme bẖūlā ḏah ḏis ḏẖāvai. Nimakẖ māhi cẖār kunt fir āvai.

The mortal, (bhoola) misled (bharmey) in delusion, i.e. due to lack of focus, (dhaavai = runs) lets the mind wander in (dah) ten (dis-i) directions, i.e. all over.
The mind (phir-i aavai) wanders in (chaar-i) in all (kuntt) quarters, i.e. the whole world (maah-i) in a (nimakh) moment, i.e. does not remain steady.

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਅਪਨੀ ਭਗਤਿ ਦੇਇ ॥ ਨਾਨਕ ਤੇ ਜਨ ਨਾਮਿ ਮਿਲੇਇ ॥੩॥
Kar kirpā jis apnī bẖagaṯ ḏe▫e. Nānak ṯe jan nām mile▫e. ||3||

(Jis-u) one to whom the Almighty (kar-i kirpa) kindly (daey) grants (dey-i) gives (apni = own) IT’s (bhagati) dedication, i.e. who conforms to Naam/Divine commands.
(Tey) that (jan) person (miley) finds the Almighty (naam-i) through Naam/by conforming to Divine commands – with the guru’s guidance -, says fifth Nanak. 3.

Note: The theme of the next stanza is that even the lowly, if they remember and live by Divine virtues, become recipients of grace and achieve distinction and respect; i.e. those who have no status in the society can achieve an exalted state.

ਖਿਨ ਮਹਿ ਨੀਚ ਕੀਟ ਕਉ ਰਾਜ ॥ ਪਾਰਬ੍ਰਹਮ ਗਰੀਬ ਨਿਵਾਜ ॥
Kẖin mėh nīcẖ kīt ka▫o rāj. Pārbarahm garīb nivāj.

The Almighty can (khin = moment, mah-i = in) instantly grant (raaj) kingdom (kau) to a (neech) lowly person status like a (keett) worm i.e. raise from the low to a high status with wealth of awareness/practice of Naam.
(Paarbrahm) the Supreme Being (nivaaj) bestows honor to (gareeb) the poor – by accepting for union, those who humbly obey Divine commands.

ਜਾ ਕਾ ਦ੍ਰਿਸਟਿ ਕਛੂ ਨ ਆਵੈ ॥ ਤਿਸੁ ਤਤਕਾਲ ਦਹ ਦਿਸ ਪ੍ਰਗਟਾਵੈ ॥
Jā kā ḏarisat kacẖẖū na āvai. Ŧis ṯaṯkāl ḏah ḏis paragtāvai.

(Ja ka) one of whom (kachhoo na) nothing (dristt-i aavai) is seen i.e. who has no worldly riches or status.
The Master can make (tis = that, pragttaavai = makes manifest) that person famous (dah dis = ten directions) all over – if s/he conforms to Naam/Divine virtues and commands.

ਜਾ ਕਉ ਅਪੁਨੀ ਕਰੈ ਬਖਸੀਸ ॥ ਤਾ ਕਾ ਲੇਖਾ ਨ ਗਨੈ ਜਗਦੀਸ ॥
Jā ka▫o apunī karai bakẖsīs. Ŧā kā lekẖā na ganai jagḏīs.

(Ja kau) one on whom IT (karai) bestows (apuni= own) IT’s (bakhsees) grace – motivates to give up transgressions.
(Jagdees) the Master of the world does not (ganai = count) question (leykha) account of deeds (ta ka) of that person, i.e. s/he has no blemishes in record.

ਜੀਉ ਪਿੰਡੁ ਸਭ ਤਿਸ ਕੀ ਰਾਸਿ ॥ ਘਟਿ ਘਟਿ ਪੂਰਨ ਬ੍ਰਹਮ ਪ੍ਰਗਾਸ ॥
Jī▫o pind sabẖ ṯis kī rās. Gẖat gẖat pūran barahm pargās.

This is achieved by those who acknowledge that (jeeo) the soul and (pindd-u) body are (raas-i = capital given for business dealings) resources given by (tis = that) the Creator – to act as per Divine commands.
(Ghatt-i ghatt-i) everybody has (pragaas = illumination) awareness of commands of (pooran) the all-pervasive (brahm) Creator.

ਅਪਨੀ ਬਣਤ ਆਪਿ ਬਨਾਈ ॥ ਨਾਨਕ ਜੀਵੈ ਦੇਖਿ ਬਡਾਈ ॥੪॥
Apnī baṇaṯ āp banā▫ī. Nānak jīvai ḏekẖ badā▫ī. ||4||

The whole creation is the Creator’s (apni) own and (banaai) made by (aapi) IT-self;
Nanak (jeevai) lives (deykh) seeing (baddaaee) majesty of the Creator everywhere, i.e. lives by praising and emulating Divine virtues. 4.

ਇਸ ਕਾ ਬਲੁ ਨਾਹੀ ਇਸੁ ਹਾਥ ॥ ਕਰਨ ਕਰਾਵਨ ਸਰਬ ਕੋ ਨਾਥ ॥
Is kā bal nāhī is hāth. Karan karāvan sarab ko nāth.

(Bal-u = power) capability (ki) of (is = this) the creature in (is) his/her (haath) hands i.e. s/he acts with God-given life, intellect and limbs.
(Naath) Master (ko) of (sarab) all (karaavan) enables to (karan) act with resources controlled by IT.

ਆਗਿਆਕਾਰੀ ਬਪੁਰਾ ਜੀਉ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਫੁਨਿ ਥੀਉ ॥
Āgi▫ākārī bapurā jī▫o. Jo ṯis bẖāvai so▫ī fun thī▫o.

The (bapura) poor (jeeo) person (aagiaakaari = obedient) acts as the Master enables.
(jo) whatever (tis-u = that) the Creator (bhaavai) pleases, i.e. what capability the Creator gives to the creature – by way of intellect and limbs – (phun-i = then) only (soee) that (theeo) happens/done by the creature.

ਕਬਹੂ ਊਚ ਨੀਚ ਮਹਿ ਬਸੈ ॥ ਕਬਹੂ ਸੋਗ ਹਰਖ ਰੰਗਿ ਹਸੈ ॥
Kabhū ūcẖ nīcẖ mėh basai. Kabhū sog harakẖ rang hasai.

The creature who ignores Divine commands (kabahoo) sometimes (basai = lives) acts (ooch) high and sometimes (neech) low. Sometimes s/he is in (sog) in sorrow and at times (hasai = laughs) is happy in (harakh= joy, rang-i = playful) in merry making.

ਕਬਹੂ ਨਿੰਦ ਚਿੰਦ ਬਿਉਹਾਰ ॥ ਕਬਹੂ ਊਭ ਅਕਾਸ ਪਇਆਲ ॥
Kabhū ninḏ cẖinḏ bi▫uhār. Kabhū ūbẖ akās pa▫i▫āl.

His/her (biauhaar = dealings) conduct is sometimes of (nind) slander and (chind = thinking) ill-will towards others. His/her conduct is (kabahoo) sometimes (oobh) up in (akaas) the sky and sometimes down in (paiaal/paataal) lower regions, i.e. not steady – keeps changing from sublime to lowly.

ਕਬਹੂ ਬੇਤਾ ਬ੍ਰਹਮ ਬੀਚਾਰ ॥ ਨਾਨਕ ਆਪਿ ਮਿਲਾਵਣਹਾਰ ॥੫॥
Kabhū beṯā barahm bīcẖār. Nānak āp milāvaṇhār. ||5||

Sometimes s/he (beyta) knows and (beechaar) reflects on/acts by commands of (brahm) the Creator. The Creator (aap-i) IT-self (milaavanhaar) unites such people with IT-self based on their conduct, says fifth Nanak. 5.

ਕਬਹੂ ਨਿਰਤਿ ਕਰੈ ਬਹੁ ਭਾਤਿ ॥ ਕਬਹੂ ਸੋਇ ਰਹੈ ਦਿਨੁ ਰਾਤਿ ॥
Kabhū niraṯ karai baho bẖāṯ. Kabhū so▫e rahai ḏin rāṯ.

Sometimes the mortal, (karai) performs (nirat-i) dances of (bah-u) many (bhaati) types i.e. some people are active.
Sometimes (soey rahai) remains asleep (din-u, raat-i) day and night i.e. some people are lazy.

ਕਬਹੂ ਮਹਾ ਕ੍ਰੋਧ ਬਿਕਰਾਲ ॥ ਕਬਹੂੰ ਸਰਬ ਕੀ ਹੋਤ ਰਵਾਲ ॥
Kabhū mahā kroḏẖ bikrāl. Kabahūʼn sarab kī hoṯ ravāl.

(Kabahoon) sometimes displays (bikraal) terribly (maha = great) intense (krodh) anger i.e. is impatient/intolerant. And sometimes (hot) becomes (ravaal) dust of the feet of (sarab) all i.e. shows humility.

ਕਬਹੂ ਹੋਇ ਬਹੈ ਬਡ ਰਾਜਾ ॥ ਕਬਹੁ ਭੇਖਾਰੀ ਨੀਚ ਕਾ ਸਾਜਾ ॥
Kabhū ho▫e bahai bad rājā. Kabahu bẖekẖārī nīcẖ kā sājā.

(Kabahoo) sometimes (hoey = becomes) is a (badd raaja) a great king and (bahai) sits on the throne i.e. some people assert their riches, status and authority.
And sometimes has (saaja) is made (neech) lowly/poor (bheykhaari) beggar i.e. some people live in poverty and misery.

ਕਬਹੂ ਅਪਕੀਰਤਿ ਮਹਿ ਆਵੈ ॥ ਕਬਹੂ ਭਲਾ ਭਲਾ ਕਹਾਵੈ ॥
Kabhū apkīraṯ mėh āvai. Kabhū bẖalā bẖalā kahāvai.

Sometimes commits evil and (aavai) comes (mah-i) in (apkeerat) ill repute, i.e. criticized. And at times performs good deeds and (kahaavai) called (bhalaa bhalaa) a good person, i.e.is praised.

ਜਿਉ ਪ੍ਰਭੁ ਰਾਖੈ ਤਿਵ ਹੀ ਰਹੈ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਸਚੁ ਕਹੈ ॥੬॥
Ji▫o parabẖ rākẖai ṯiv hī rahai. Gur parsāḏ Nānak sacẖ kahai. ||6||

S/he (rahai = lives) conducts him/her-self (jiau) as (prabh) the Creator (raakhai) keeps, i.e. all this happens based on one’s nature based on past deed – as is the natural law.
(Prasaad-i) with grace/guidance of (gur) the guru, fifth Nanak says this (sach-u) truth – that the creatures act by their nature based on past deeds/experiences. 6.

ਕਬਹੂ ਹੋਇ ਪੰਡਿਤੁ ਕਰੇ ਬਖ੍ਯ੍ਯਾਨੁ ॥ ਕਬਹੂ ਮੋਨਿ ਧਾਰੀ ਲਾਵੈ ਧਿਆਨੁ ॥
Kabhū ho▫e pandiṯ kare bakẖ▫yān. Kabhū moniḏẖārī lāvai ḏẖi▫ān.

Sometimes the mortal (hoey) is a (pandit) learned person and (karey) delivers (bakhyaan-u) discourse, i.e. shows knowledge. And at times (mondhaari) remains quiet (laavai dhiaan-u = concentrates) meditates.

ਕਬਹੂ ਤਟ ਤੀਰਥ ਇਸਨਾਨ ॥ ਕਬਹੂ ਸਿਧ ਸਾਧਿਕ ਮੁਖਿ ਗਿਆਨ ॥
Kabhū ṯat ṯirath isnān. Kabhū siḏẖ sāḏẖik mukẖ gi▫ān.

Sometimes (isnaan) bathes at (teerath) holy places on (tatt) riverbanks – believing it washes off sins. And at times becomes (sidh) an accomplished saint, or (saadhik) seeker. And at times displays (giaan) knowledge of scriptures (mukh-i = from the mouth) from memory i.e. recites scriptures from memory – impress people.

ਕਬਹੂ ਕੀਟ ਹਸਤਿ ਪਤੰਗ ਹੋਇ ਜੀਆ ॥ ਅਨਿਕ ਜੋਨਿ ਭਰਮੈ ਭਰਮੀਆ ॥
Kabhū kīt hasaṯ paṯang ho▫e jī▫ā. Anik jon bẖarmai bẖarmī▫ā.

ਨਾਨਾ ਰੂਪ ਜਿਉ ਸ੍ਵਾਗੀ ਦਿਖਾਵੈ ॥ ਜਿਉ ਪ੍ਰਭ ਭਾਵੈ ਤਿਵੈ ਨਚਾਵੈ ॥
Nānā rūp ji▫o savāgī ḏikẖāvai. Ji▫o parabẖ bẖāvai ṯivai nacẖāvai.

This is (jiau) like (svaagi) an actor (dikhaavai) appears in (naana) different (roop = looks) guises at different times as directed by the director.
(Prabh) the Creator (nachaavai = causes to dance) makes the living beings to act (jiau) as IT (bhaavai) pleases i.e. according to role of the life form and temptations.

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਹੋਇ ॥ ਨਾਨਕ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥੭॥
Jo ṯis bẖāvai so▫ī ho▫e. Nānak ḏūjā avar na ko▫e. ||7||

(Jo) whatever (bhaavai) pleases (tis-u = that) the Master, (hoey) happens – according to laws of nature.
(Na koey = not any) none (dooja = second, avar-u = a second) else – has these powers, says fifth Nanak. 7.

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ਕਬਹੂ ਸਾਧਸੰਗਤਿ ਇਹੁ ਪਾਵੈ ॥ ਉਸੁ ਅਸਥਾਨ ਤੇ ਬਹੁਰਿ ਨ ਆਵੈ ॥
Kabhū sāḏẖsangaṯ ih pāvai. Us asthān ṯe bahur na āvai.

Sometimes (ih = this) the mortal (paavai) obtains (saadhsangat-i) company/guidance of the guru
and does not (aavai) come (bahur-i) back (tey) from (us) that (asthaan) place i.e. never severs connection with the guru.

ਅੰਤਰਿ ਹੋਇ ਗਿਆਨ ਪਰਗਾਸੁ ॥ ਉਸੁ ਅਸਥਾਨ ਕਾ ਨਹੀ ਬਿਨਾਸੁ ॥
Anṯar ho▫e gi▫ān pargās. Us asthān kā nahī binās.

S/he (hoey = happens) gets (antar-i) inner (pargaas) enlightenment with (giaan) awareness of Naam/Divine commands. There is (nahi binaas) no destruction of (us-u) that (asthhaan) place i.e. s/he remains aware of Naam.

ਮਨ ਤਨ ਨਾਮਿ ਰਤੇ ਇਕ ਰੰਗਿ ॥ ਸਦਾ ਬਸਹਿ ਪਾਰਬ੍ਰਹਮ ਕੈ ਸੰਗਿ ॥
Man ṯan nām raṯe ik rang. Saḏā basėh pārbarahm kai sang.

His/her (man) mind and (tan) body are (rangey) imbued with (ik) one (rang-i) love, i.e. thoughts and actions are dedicated to the Almighty.
Such a person (sadaa) ever (basai) lives (sang-i) in company (kai) of (paarbrahm) the Supreme Being, i.e. conforms to Divine virtues and commands.

ਜਿਉ ਜਲ ਮਹਿ ਜਲੁ ਆਇ ਖਟਾਨਾ ॥ ਤਿਉ ਜੋਤੀ ਸੰਗਿ ਜੋਤਿ ਸਮਾਨਾ ॥
Ji▫o jal mėh jal ā▫e kẖatānā. Ŧi▫o joṯī sang joṯ samānā.

Like (jal) water (khattaana) indistinguishably mixes with water.
(Tiau) similarly his/her (joti) soul (samaana) merges (sang-i) with (jot-i) the Supreme Spirit, the Creator.

ਮਿਟਿ ਗਏ ਗਵਨ ਪਾਏ ਬਿਸ੍ਰਾਮ ॥ ਨਾਨਕ ਪ੍ਰਭ ਕੈ ਸਦ ਕੁਰਬਾਨ ॥੮॥੧੧॥
Mit ga▫e gavan pā▫e bisrām. Nānak parabẖ kai saḏ kurbān. ||8||11||

All (gavan = goings) wanderings of the soul in reincarnation (mitt-i gaey = erased) end and it (paaey) attains (bisraam = rest) union with the Creator;
I (sad) ever (kurbaan = sacrifice) adore (prabh) the Creator – with whose grace this is achieved, says fifth Nanak. 8. 11.