SGGS pp 285-286, Gaurri Sukhmani Asttpadee 17.

 

Note: This seventeenth Astpadi of Sukhmani Sahib is about the Creator and the seekers/devotees. It emphasizes that it is with sincerity of purpose that the seeker can know the Master, the Truth. The final stanza encourages us to follow the true seeker.

 

ਸਲੋਕੁ ॥ ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭਿ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭਿ ਸਚੁ ॥੧॥
Salok. Āḏ sacẖ jugāḏ sacẖ. Hai bẖė sacẖ Nānak hosī bẖė sacẖ. ||1||

(Slok) prologue. The Creator was (sach-u = truth) a reality (aad-i = beginning) before the beginning of time i.e. time immemorial, (jugaad-i = beginning of ages) from the beginning of time and through time;
(hai) is (bh-i = also) now the reality and (hosi bh-i) shall also be the reality – i.e. the Creator is eternal and not subject to time. 1.

Note: It may be noticed that the wording of this Slok is almost the same as the prologue before Pauri 1 of Japji, which is given below. The only difference is thatਭੀwhich occurs twice in both has been changed to ਭਿ in Sukhmani Sahib, making no difference to the meaning.

 

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥ (Japji).

ਅਸਟਪਦੀ ॥
Asatpaḏī.

(Asttpadi) composition of eight stanzas.

Note: The first stanza gives various aspects of the relationship between the Creator and the seeker. Taking (in the text below) the words at their face value the meaning of the first two lines would be

ਚਰਨ ਸਤਿ ਸਤਿ ਪਰਸਨਹਾਰ ॥ ਪੂਜਾ ਸਤਿ ਸਤਿ ਸੇਵਦਾਰ ॥
Cẖaran saṯ saṯ parsanhār. Pūjā saṯ saṯ sevḏār.

(Charan) the feet are (sat) true/eternal and so is (parsanhaar) one who touches them;
(pooja) worship is true and so is (sevdaar) the servant/devotee.

The word ਸਤਿ (sat) here means truth or eternal. These lines appear to convey that the devotee of the Eternal Master also becomes eternal. However, a look at the last two lines of the first stanza and all the other stanzas indicate otherwise. The first of the two lines says

ਬੁਝਨਹਾਰ ਕਉ ਸਤਿ ਸਭ ਹੋਇ ॥ Bujẖanhār ka▫o saṯ sabẖ ho▫e.

(Kau = to) for (bujhanhaar) one who understands the Creator’s powers, (sabh) everything done by IT is (sat) eternal/unquestionable.

Now on to the translation in the light of the above.

ਚਰਨ ਸਤਿ ਸਤਿ ਪਰਸਨਹਾਰ ॥ ਪੂਜਾ ਸਤਿ ਸਤਿ ਸੇਵਦਾਰ ॥
Cẖaran saṯ saṯ parsanhār. Pūjā saṯ saṯ sevḏār.

If (parsanhaar = who touches) one (sat-i) is sincerely dedicated, s/he finds touching (charan) the feet (sat-i) true/fulfilling – of wishes. If (seyvdaar = servant) the seeker obeys sincerely, (pooja) worship/dedication will (sat-i = true) fulfil his/her aspirations.

ਦਰਸਨੁ ਸਤਿ ਸਤਿ ਪੇਖਨਹਾਰ ॥ ਨਾਮੁ ਸਤਿ ਸਤਿ ਧਿਆਵਨਹਾਰ ॥
Ḏarsan saṯ saṯ pekẖanhār. Nām saṯ saṯ ḏẖi▫āvanhār.

If (peykhanhaar) one who seeks vision of the Master is (sat-i) sincere, s/he finds (darsan-u meeting/the Master (sat-i) true to expectations.
If (dhiaavanhaar) one who pays attention to/obeys finds obedience (sat-i) fulfilling, i.e. does not let any obedience to go in vain.

ਆਪਿ ਸਤਿ ਸਤਿ ਸਭ ਧਾਰੀ ॥ ਆਪੇ ਗੁਣ ਆਪੇ ਗੁਣਕਾਰੀ ॥
Āp saṯ saṯ sabẖ ḏẖārī. Āpe guṇ āpe guṇkārī.

The Master (aap-i) IT-self is (sat-i) a reality and so is (sabh) everything IT has (dhaari = established) created is (sat-i) true, i.e. it is obedience to Naam is fruitful.

The Almighty is (aap-i) IT-self the treasure of (gun) the virtues and (gunkaari) imparts awareness of virtues – so as to conform to them.

ਸਬਦੁ ਸਤਿ ਸਤਿ ਪ੍ਰਭੁ ਬਕਤਾ ॥ ਸੁਰਤਿ ਸਤਿ ਸਤਿ ਜਸੁ ਸੁਨਤਾ ॥
Sabaḏ saṯ saṯ parabẖ bakṯā. Suraṯ saṯ saṯ jas sunṯā.

(Prabh-u) the Almighty (bakta = speaker) who gives commands is (sat-i) Eternal, and IT’s (sabad-u = word) commands are (sat-inevitable.)
If one’s (surat-i) consciousness is (sat-i) truly attentive s/he (sat-i) truly understands (jas-u = glory) virtues of the Almighty and emulates – to become like the Almighty.

ਬੁਝਨਹਾਰ ਕਉ ਸਤਿ ਸਭ ਹੋਇ ॥ ਨਾਨਕ ਸਤਿ ਸਤਿ ਪ੍ਰਭੁ ਸੋਇ ॥੧॥
Bujẖanhār ka▫o saṯ sabẖ ho▫e. Nānak saṯ saṯ parabẖ so▫e. ||1||

(Kau = to) for (bujhanhaar) one who understands the Creator’s powers (sabh) everything done by IT is (sat-i) eternal/real.
If I am (sat-i) a true devotee, I will find that (prabh) the Almighty (sat-i) true to expectation, i.e., Omnipresent, Omniscient and Omnipotent, says fifth Nanak. 1.

ਸਤਿ ਸਰੂਪੁ ਰਿਦੈ ਜਿਨਿ ਮਾਨਿਆ ॥ ਕਰਨ ਕਰਾਵਨ ਤਿਨਿ ਮੂਲੁ ਪਛਾਨਿਆ ॥
Saṯ sarūp riḏai jin māni▫ā. Karan karāvan ṯin mūl pacẖẖāni▫ā.

(Jin-i) one who (maania = accepts) believes in the Creator being (saroop-u = form) the embodiment of (sat-i) truth in his/her (ridai) mind.
(Tin-i) that person (pachhaania = recognizes) understands that the Creator is the (mool-u = root) root cause of (karan) actions and (karaavan) causes the creatures to act i.e. according to their role in life.

ਜਾ ਕੈ ਰਿਦੈ ਬਿਸ੍ਵਾਸੁ ਪ੍ਰਭ ਆਇਆ ॥ ਤਤੁ ਗਿਆਨੁ ਤਿਸੁ ਮਨਿ ਪ੍ਰਗਟਾਇਆ ॥
Jā kai riḏai bisvās parabẖ ā▫i▫ā. Ŧaṯ gi▫ān ṯis man paragtā▫i▫ā.

(Ja kai) one in whose (ridai) mind (aaia) comes (bisvaas-u) belief i.e. one who has faith in (prabh) the Almighty,
(Tis-u) that person’s (man-i) mind (pragttaaiaa = manifests) gets (giaan-u) awareness of (tat-u = essence, reality) Naam/Divine virtues and commands.

ਭੈ ਤੇ ਨਿਰਭਉ ਹੋਇ ਬਸਾਨਾ ॥ ਜਿਸ ਤੇ ਉਪਜਿਆ ਤਿਸੁ ਮਾਹਿ ਸਮਾਨਾ ॥
Bẖai ṯe nirbẖa▫o ho▫e basānā. Jis ṯe upji▫ā ṯis māhi samānā.

That person – obeys Naam and – moves out (tey) from the state of (bhai) fear to (basaana = abide) become (nirbhau) fearless i.e. has no apprehension for any wrongdings.
This way, s/he (samaana) remains absorbed in (tis-u = that) the Creator (jis tey) from whom s/he (upjia = grew) came.

ਬਸਤੁ ਮਾਹਿ ਲੇ ਬਸਤੁ ਗਡਾਈ ॥ ਤਾ ਕਉ ਭਿੰਨ ਨ ਕਹਨਾ ਜਾਈ ॥
Basaṯ māhi le basaṯ gadā▫ī. Ŧā ka▫o bẖinn na kahnā jā▫ī.

Talking of the merger/absorption; when a (bast-u) substance (ley) is taken and (gadaaee) mixed with the same (bast-u) substance.
then one ( na jaaee) cannot (kahna) tell the (bhinn) difference between the two i.e. once the devotee understands and emulates Divine virtues s/he remains absorbed in the Master; the devotee then becomes like the Master.

ਬੂਝੈ ਬੂਝਨਹਾਰੁ ਬਿਬੇਕ ॥ ਨਾਰਾਇਨ ਮਿਲੇ ਨਾਨਕ ਏਕ ॥੨॥
Būjẖai būjẖanhār bibek. Nārā▫in mile Nānak ek. ||2||

But only (boojhanhaar = one capable of understanding) a devotee with (bibeyk) a discerning mind (boojhai) understands this.
S/he (miley = mixes) merges in (naraain) the Master to become (eyk) one with the Master, says Nanak. 2.

Note: The third stanza below describes merits of the devotee. The fourth describes how the Master looks after IT’s devotee.

ਠਾਕੁਰ ਕਾ ਸੇਵਕੁ ਆਗਿਆਕਾਰੀ ॥ ਠਾਕੁਰ ਕਾ ਸੇਵਕੁ ਸਦਾ ਪੂਜਾਰੀ ॥
Ŧẖākur kā sevak āgi▫ākārī. Ŧẖākur kā sevak saḏā pūjārī.

(Thaakur ka) the Master’s (seyvak-u) servant is (aagiaakaari) obedient i.e. a true devotee lives by Divine commands/laws of nature.
S/he is (poojaari) a worshipper (sadaa = ever) at all times i.e. living by Divine commands is worship.

ਠਾਕੁਰ ਕੇ ਸੇਵਕ ਕੈ ਮਨਿ ਪਰਤੀਤਿ ॥ ਠਾਕੁਰ ਕੇ ਸੇਵਕ ਕੀ ਨਿਰਮਲ ਰੀਤਿ ॥
Ŧẖākur ke sevak kai man parṯīṯ. Ŧẖākur ke sevak kī nirmal rīṯ.

The Master’s servant has (parteet-i = belief) faith (man-i) in mind i.e. accepts (tthaakur) the Master as Supreme.
and his/her (reet-i) way of life is (nirmal = free of dirt) vice-free.

ਠਾਕੁਰ ਕਉ ਸੇਵਕੁ ਜਾਨੈ ਸੰਗਿ ॥ ਪ੍ਰਭ ਕਾ ਸੇਵਕੁ ਨਾਮ ਕੈ ਰੰਗਿ ॥
Ŧẖākur ka▫o sevak jānai sang. Parabẖ kā sevak nām kai rang.

(Seyvak) the servant/devotee (jaanai = considers) perceives (tthaakur) the Master present (sang-i) with him/her i.e. s/he ever feels the master’s protection as well as watch on him/her. 
The servant is imbued (rang-i) love of (naam) Divine virtues i.e. displays the virtues of the Master.

ਸੇਵਕ ਕਉ ਪ੍ਰਭ ਪਾਲਨਹਾਰਾ ॥ ਸੇਵਕ ਕੀ ਰਾਖੈ ਨਿਰੰਕਾਰਾ ॥
Sevak ka▫o parabẖ pālanhārā. Sevak kī rākẖai nirankārā.

(Prabh) the Almighty Master (paalahaara) nurtures the servant/devotee i.e. looks after the all-round development of the devotee;
the Master (raakhai) protects the honor (ki) of the devotee even though (nirankaara = without form) unseen.

ਸੋ ਸੇਵਕੁ ਜਿਸੁ ਦਇਆ ਪ੍ਰਭੁ ਧਾਰੈ ॥ ਨਾਨਕ ਸੋ ਸੇਵਕੁ ਸਾਸਿ ਸਾਸਿ ਸਮਾਰੈ ॥੩॥
So sevak jis ḏa▫i▫ā parabẖ ḏẖārai. Nānak so sevak sās sās samārai. ||3||

But only (so) that person becomes (seyvak) a servant on (jis-u) whom the Almighty (dhaarai) bestows (daiaa) mercy/kindness i.e. it is by Divine grace that one engages in devotional service.
(So) such a devotee (smaarai) remembers the Master – and lives by Divine commands – (saas-i saas-i = with every breath) every moment, says fifth Nanak. 3.

ਅਪੁਨੇ ਜਨ ਕਾ ਪਰਦਾ ਢਾਕੈ ॥ ਅਪਨੇ ਸੇਵਕ ਕੀ ਸਰਪਰ ਰਾਖੈ ॥
Apune jan kā parḏā dẖākai. Apne sevak kī sarpar rākẖai.

The Creator (parda ddhaakai = covers) protects the privacy of (apuney = own) IT’s (jan) servant/devotee i.e. protects from vices.
The Master (raakhai) protects the honour (ki) of the servant (sarpar) for sure in life and accepts his/her soul for union after death.

ਅਪਨੇ ਦਾਸ ਕਉ ਦੇਇ ਵਡਾਈ ॥ ਅਪਨੇ ਸੇਵਕ ਕਉ ਨਾਮੁ ਜਪਾਈ ॥
Apne ḏās ka▫o ḏe▫e vadā▫ī. Apne sevak ka▫o nām japā▫ī.

The Creator (dey-i) imparts awareness of (vaddaaee) ITs own virtues (kau) to the devotee.
Also, (japaaee) causes to remember/conform to (naam-u) Divine commands.

ਅਪਨੇ ਸੇਵਕ ਕੀ ਆਪਿ ਪਤਿ ਰਾਖੈ ॥ ਤਾ ਕੀ ਗਤਿ ਮਿਤਿ ਕੋਇ ਨ ਲਾਖੈ ॥
Apne sevak kī āp paṯ rākẖai. Ŧā kī gaṯ miṯ ko▫e na lākẖai.

The Master (aap-i) IT-self (raakhai) protects (pat-i) the honour of IT’s servant i.e. the Master’s devotee is honorably accepted for union with the Creator.
(Koey na) no one (laakhai) knows (ta ki) his/her (gat-i) the state and (mit-i) measure i.e. it is hard to understand the exalted spiritual state of such a devotee.

ਪ੍ਰਭ ਕੇ ਸੇਵਕ ਕਉ ਕੋ ਨ ਪਹੂਚੈ ॥ ਪ੍ਰਭ ਕੇ ਸੇਵਕ ਊਚ ਤੇ ਊਚੇ ॥
Parabẖ ke sevak ka▫o ko na pahūcẖai. Parabẖ ke sevak ūcẖ ṯe ūcẖe.

(Ko na) no one can (pahoochai) reach the level of (seyvak) the devotee (prabh key) of the Almighty.
The Master’s servants are (oochey) higher (tey) than (ooch) the highest – in understanding and spiritual experience.

ਜੋ ਪ੍ਰਭਿ ਅਪਨੀ ਸੇਵਾ ਲਾਇਆ ॥ ਨਾਨਕ ਸੋ ਸੇਵਕੁ ਦਹ ਦਿਸਿ ਪ੍ਰਗਟਾਇਆ ॥੪॥
Jo parabẖ apnī sevā lā▫i▫ā. Nānak so sevak ḏah ḏis paragtā▫i▫ā. ||4||

(Jo) one whom (prabh-i) the Master (laaia) engages in (apni) ITs own (seyva) service/dedication.
(So) that devotee (pragttaaia = shows up) is recognized (dah) in ten (dis-i) directions i.e. all over, says fifth Nanak. 4.

Note: The power to end life lies with the Almighty. IT can end life/lives using means that would seem incapable to do that. On the other hand, when the Master does not approve some one’s death, IT protects even against the most powerful adversary. This is the subject of the next stanza.

ਨੀਕੀ ਕੀਰੀ ਮਹਿ ਕਲ ਰਾਖੈ ॥ ਭਸਮ ਕਰੈ ਲਸਕਰ ਕੋਟਿ ਲਾਖੈ ॥
Nīkī kīrī mėh kal rākẖai. Bẖasam karai laskar kot lākẖai.

If the Master (raakhai = puts) gives (kal) power to (neeki) the small (keeri) ant – the smallest of creatures.
It can (karai = make) reduce to (bhasam) ashes (laskar) armies of (kott-i = crore/ten million, laakhai = one hundred thousand) millions of soldiers.

ਜਿਸ ਕਾ ਸਾਸੁ ਨ ਕਾਢਤ ਆਪਿ ॥ ਤਾ ਕਉ ਰਾਖਤ ਦੇ ਕਰਿ ਹਾਥ ॥
Jis kā sās na kādẖaṯ āp. Ŧā ka▫o rākẖaṯ ḏe kar hāth.

(Jis) one whose (saas-u = breath) life the Almighty (aapi) IT-self does not (kaaddhat) take out i.e. a life that has not yet completed the ordained life-span, cannot be ended by any one.
The Master (raakhat) provides protection (ta kau) to that (dey kar-i) by giving (haath = hand) IT’s helping hand.

 

Page 286

 

ਮਾਨਸ ਜਤਨ ਕਰਤ ਬਹੁ ਭਾਤਿ ॥ ਤਿਸ ਕੇ ਕਰਤਬ ਬਿਰਥੇ ਜਾਤਿ ॥
Mānas jaṯan karaṯ baho bẖāṯ. Ŧis ke karṯab birthe jāṯ.

(Maanas = human being) a person may (karat) make (jatan) efforts of (bah-u) numerous (bhaat-i) types – to end that life,
but his/her (kartab) machinations (jaat-i) go (birthey) in vain.

ਮਾਰੈ ਨ ਰਾਖੈ ਅਵਰੁ ਨ ਕੋਇ ॥ ਸਰਬ ਜੀਆ ਕਾ ਰਾਖਾ ਸੋਇ ॥
Mārai na rākẖai avar na ko▫e. Sarab jī▫ā kā rākẖā so▫e.

(Na koey) no one (avar-u) else can (maarai) kill or (raakhai) protect.
(Soey = that) the Almighty (raakha = protector, ka = of)  watches (sarab) all (jeeaa) creatures.

ਕਾਹੇ ਸੋਚ ਕਰਹਿ ਰੇ ਪ੍ਰਾਣੀ ॥ ਜਪਿ ਨਾਨਕ ਪ੍ਰਭ ਅਲਖ ਵਿਡਾਣੀ ॥੫॥
Kāhe socẖ karahi re parāṇī. Jap Nānak parabẖ alakẖ vidāṇī. ||5||

(Kaahey) why do you (soch karah-i = think) make plans – to do things that are in the Master’s hands.
(Prabh) the Almighty is (alakh) unseen and (viddaani) wondrous i.e. no one knows IT’s mind, hence just (jap-i) remember/conform to IT’s commands, i.e. honestly play your role in life. 5.

ਬਾਰੰ ਬਾਰ ਬਾਰ ਪ੍ਰਭੁ ਜਪੀਐ ॥ ਪੀ ਅੰਮ੍ਰਿਤੁ ਇਹੁ ਮਨੁ ਤਨੁ ਧ੍ਰਪੀਐ ॥
Bāraʼn bār bār parabẖ japī▫ai. Pī amriṯ ih man ṯan ḏẖarpī▫ai.

We should (japeeaai) remember/conform to commands of  (prabh) the Almighty (baran baar) again and again, (baar) and again i.e. in all activities.
This is (amrit) the Divine elixir; (ih-u = this) one’s (man-u) mind and (tan-u) body (dhrapeeai) is satiated (pi) by drinking it, i.e. one is not influenced by other ideas in thoughts and deeds.

This is how:

ਨਾਮ ਰਤਨੁ ਜਿਨਿ ਗੁਰਮੁਖਿ ਪਾਇਆ ॥ ਤਿਸੁ ਕਿਛੁ ਅਵਰੁ ਨਾਹੀ ਦ੍ਰਿਸਟਾਇਆ ॥
Nām raṯan jin gurmukẖ pā▫i▫ā. Ŧis kicẖẖ avar nāhī ḏaristā▫i▫ā.

One (jin-i) who (paaiaa) obtains (ratan-u = jewel) the wealth of awareness of (naam) Divine virtues and commands (gurmukh-i) with the guru’s guidance – is happy conforming to Naam. (Tis-u) that person (naahi) does not (dristtaaia) look at (kichh-u) anything (avar-u) else – for satisfaction.

ਨਾਮੁ ਧਨੁ ਨਾਮੋ ਰੂਪੁ ਰੰਗੁ ॥ ਨਾਮੋ ਸੁਖੁ ਹਰਿ ਨਾਮ ਕਾ ਸੰਗੁ ॥
Nām ḏẖan nāmo rūp rang. Nāmo sukẖ har nām kā sang.

For him/her, awareness of (naam-u) Divine commands is (dhan-u) wealth, (roop-u) good looks and (rang-u) complexion
(Naamo) conformance to Naam is his/her (sukh-u) comfort; s/he (sang-i) keeps company with (har-i naam) Divine virtues i.e. ever remembers/conforms to Naam.

ਨਾਮ ਰਸਿ ਜੋ ਜਨ ਤ੍ਰਿਪਤਾਨੇ ॥ ਮਨ ਤਨ ਨਾਮਹਿ ਨਾਮਿ ਸਮਾਨੇ ॥
Nām ras jo jan ṯaripṯāne. Man ṯan nāmėh nām samāne.

(Jo) those (jan) person who (triptaaney) are contented (ras-i) the taste of Naam i.e. are happy to live according to Divine virtues and commands.
Their (man = mind) thoughts and (tan = body) actions (samaaney = absorbed) conform (naamah-i) to Divine virtues and commands (naam-i) of Naam/the Almighty.

ਊਠਤ ਬੈਠਤ ਸੋਵਤ ਨਾਮ ॥ ਕਹੁ ਨਾਨਕ ਜਨ ਕੈ ਸਦ ਕਾਮ ॥੬॥
Ūṯẖaṯ baiṯẖaṯ sovaṯ nām. Kaho Nānak jan kai saḏ kām. ||6||

They remain conscious of Naam/Divine virtues and commands (ootthat) standing, (baitthat) sitting and (sovat) sleeping i.e. in all states – of walking, working or resting.
This is (sad) forever (kaam = work) practice of (jan) the devotees, (kah-u) say, o fifth Nanak. 6.

ਬੋਲਹੁ ਜਸੁ ਜਿਹਬਾ ਦਿਨੁ ਰਾਤਿ ॥ ਪ੍ਰਭਿ ਅਪਨੈ ਜਨ ਕੀਨੀ ਦਾਤਿ ॥
Bolhu jas jihbā ḏin rāṯ. Parabẖ apnai jan kīnī ḏāṯ.

My (jihba) tongue, (bolh-u) utter/praise (jas-u = glory) praise of the virtues of the Creator (din-u) day and (raat-i) night.
Receiving awareness of Divine virtues is (data-i) benediction (keeni) bestowed by (apney = own) our (prabh-i) by the Almighty to (jan = servant) devotee i.e. consider it good fortune.

ਕਰਹਿ ਭਗਤਿ ਆਤਮ ਕੈ ਚਾਇ ॥ ਪ੍ਰਭ ਅਪਨੇ ਸਿਉ ਰਹਹਿ ਸਮਾਇ ॥
Karahi bẖagaṯ āṯam kai cẖā▫e. Parabẖ apne si▫o rahėh samā▫e.

A devotee (karah-i = does) practices (bhagat-i) devotion/obedience with (chaaey) fondness (kai) of (aatam = inner-self) the heart.
S/he (rahah-i) remains (samaaey) absorbed (siau) with (apney = own) our (prabh) Creator.

ਜੋ ਹੋਆ ਹੋਵਤ ਸੋ ਜਾਨੈ ॥ ਪ੍ਰਭ ਅਪਨੇ ਕਾ ਹੁਕਮੁ ਪਛਾਨੈ ॥
Jo ho▫ā hovaṯ so jānai. Parabẖ apne kā hukam pacẖẖānai.

S/he (jaanai = considers) accepts that (jo) whatever (hoaa) happens as (hovat) had to happen naturally.
And (pachhaanai = recognizes) accepts it as (hukam-u = command) the will of (apney = own) our Creator – which must be accepted.

ਤਿਸ ਕੀ ਮਹਿਮਾ ਕਉਨ ਬਖਾਨਉ ॥ ਤਿਸ ਕਾ ਗੁਨੁ ਕਹਿ ਏਕ ਨ ਜਾਨਉ ॥
Ŧis kī mahimā ka▫un bakẖāna▫o. Ŧis kā gun kahi ek na jān▫o.

(Kaun) which all (mahima = praises) virtues (ki) of (tis) that devotee can I (bakhaanau = mention) recount?
I do not (jaanau) know how to (kah = say) describe even (eyk) one (gun-u) virtue of that devotee.

ਆਠ ਪਹਰ ਪ੍ਰਭ ਬਸਹਿ ਹਜੂਰੇ ॥ ਕਹੁ ਨਾਨਕ ਸੇਈ ਜਨ ਪੂਰੇ ॥੭॥
Āṯẖ pahar parabẖ basėh hajūre. Kaho Nānak se▫ī jan pūre. ||7||

Those who (basah-i) live (hajoorey = in presence) perceiving presence (prabh) the Master present with them (aatth = eight x pahar = three hours) day and night i.e. they have the confidence of Divine protection and watch.
(seyee) such persons are (poorey) accomplished (jan) devotees, i.e. have found the almighty, says fifth Nanak. 7.

ਮਨ ਮੇਰੇ ਤਿਨ ਕੀ ਓਟ ਲੇਹਿ ॥ ਮਨੁ ਤਨੁ ਅਪਨਾ ਤਿਨ ਜਨ ਦੇਹਿ ॥
Man mere ṯin kī ot lehi. Man ṯan apnā ṯin jan ḏėh.

(Merey) my (man) mind, (leyh-i) take (tin ki) their (ott = protection) support i.e. follow them as role models.
And (deyh-i) offer/dedicate your (man, tan) mind and body, i.e. follow them in thought and action to (tin) those (jan) devotees i.e. let your thoughts and actions be guided by their examples.

ਜਿਨਿ ਜਨਿ ਅਪਨਾ ਪ੍ਰਭੂ ਪਛਾਤਾ ॥ ਸੋ ਜਨੁ ਸਰਬ ਥੋਕ ਕਾ ਦਾਤਾ ॥
Jin jan apnā parabẖū pacẖẖāṯā. So jan sarab thok kā ḏāṯā.

(Jan) devotee (jin-i) who (pachhaata) has recognized (apna = own) our (prabhoo) Almighty Master within.
(So) such a devotee is (daata) the giver of (sarab) all (thok) things i.e. guides in all fields of life.

ਤਿਸ ਕੀ ਸਰਨਿ ਸਰਬ ਸੁਖ ਪਾਵਹਿ ॥ ਤਿਸ ਕੈ ਦਰਸਿ ਸਭ ਪਾਪ ਮਿਟਾਵਹਿ ॥
Ŧis kī saran sarab sukẖ pāvahi. Ŧis kai ḏaras sabẖ pāp mitāvėh.

In (saran = sanctuary) care (ki) of i.e. by following (tis) that devotee you can (paavah-i) obtain (sarab) all (sukh) comforts and peace of mind.
Because (daras-i = with sight) seeing his/her example, you can (mitaavah-i = erase) rid yourself of (sabh) all (paap) wrongdoings – and have no apprehensions of retribution.

ਅਵਰ ਸਿਆਨਪ ਸਗਲੀ ਛਾਡੁ ॥ ਤਿਸੁ ਜਨ ਕੀ ਤੂ ਸੇਵਾ ਲਾਗੁ ॥
Avar si▫ānap saglī cẖẖād. Ŧis jan kī ṯū sevā lāg.

(Tiaag) give up (sagli) all (avar) other (siaanap = wisdom) personal ideas.
And (lag-i) engage in (syeva) service of (tis jan) that devotee i.e. follow his/her guidance.

ਆਵਨੁ ਜਾਨੁ ਨ ਹੋਵੀ ਤੇਰਾ ॥ ਨਾਨਕ ਤਿਸੁ ਜਨ ਕੇ ਪੂਜਹੁ ਸਦ ਪੈਰਾ ॥੮॥੧੭॥
Āvan jān na hovī ṯerā. Nānak ṯis jan ke pūjahu saḏ pairā. ||8||17||

Then your (aavan-u) coming and (jaan-u) going will not (hovi) occur i.e. you will be spared from cycles of births and deaths – by uniting with the Creator.
(Sad) ever (poojah-u) worship (paira) the feet of that devotee i.e. be a humble follower of such a devotee whose example can enable union with the Master, says fifth Nanak. 8. 17.