SGGS pp 286-287, Gaurri Sukhmani Asttpadee 18

 

Note: This eighteenth Asttpadee of Sukhmani Sahib and its preceding Slok are on the subject of ‘Guru’ and the guru-Sikh/disciple relationship. The Slok defines the Guru while the Asttpadee describes the virtues of the guru and the benefits of following the guru’s teachings. The guru enlightens the mind to know about the Creator; the understanding about the Almighty is given in the last stanza.

 

ਸਲੋਕੁ ॥ ਸਤਿ ਪੁਰਖੁ ਜਿਨਿ ਜਾਨਿਆ ਸਤਿਗੁਰੁ ਤਿਸ ਕਾ ਨਾਉ ॥ ਤਿਸ ਕੈ ਸੰਗਿ ਸਿਖੁ ਉਧਰੈ ਨਾਨਕ ਹਰਿ ਗੁਨ ਗਾਉ ॥੧॥
Salok   Saṯ purakẖ jin jāni▫ā saṯgur ṯis kā nā▫o   Ŧis kai sang sikẖ uḏẖrai Nānak har gun gā▫o ||1||

 

(Slok) prologue (Satigur-u) true guru is (naau) the name/identity of (tis ka) of that person who (jaania) knows (sat-i) the Eternal (purakh-u) all-pervasive Almighty, i.e. the true guru has Divine experience and can guide how to obtain this experience.  

(Sikh-u) the disciple (udhrai = rises above/saved) overcomes ego in (tis kai) his (sang-i) company/guidance, to (gaaey = sing) praise and emulate (har-i) Divine (gun) virtues, says fifth Nanak. 1.

 

ਅਸਟਪਦੀ ॥ ਸਤਿਗੁਰੁ ਸਿਖ ਕੀ ਕਰੈ ਪ੍ਰਤਿਪਾਲ ॥ ਸੇਵਕ ਕਉ ਗੁਰੁ ਸਦਾ ਦਇਆਲ ॥
Asatpaḏī   Saṯgur sikẖ kī karai parṯipāl   Sevak ka▫o gur saḏā ḏa▫i▫āl

 

(Asttpadee) composition of eight stanzas the (sat guru) the true guru (karai prtilaal = nurtures) helps in development of (sikh) the disciple.
The guru is (sad) ever (daiaal) compassionate (kau) towards (seyvak= servant) disciple i.e. carefully guides the disciple in his/her best interests.

 

This is how:

 

ਸਿਖ ਕੀ ਗੁਰੁ ਦੁਰਮਤਿ ਮਲੁ ਹਿਰੈ ॥ ਗੁਰ ਬਚਨੀ ਹਰਿ ਨਾਮੁ ਉਚਰੈ ॥
Sikẖ kī gur ḏurmaṯ mal hirai   Gur bacẖnī har nām ucẖrai

 

(Guru) the guru’s teachings (hirai) removes (durmat-i) evil mindset of the Sikh
and the latter (uchrai = utters) recounts and lives by (har-i naam-u) Divine commands (guru bachni = in guru’s words) as taught by the guru.

 

ਸਤਿਗੁਰੁ ਸਿਖ ਕੇ ਬੰਧਨ ਕਾਟੈ ॥ ਗੁਰ ਕਾ ਸਿਖੁ ਬਿਕਾਰ ਤੇ ਹਾਟੈ ॥
Saṯgur sikẖ ke banḏẖan kātai   Gur kā sikẖ bikār ṯe hātai

 

(Satigur-u) the true guru (kaattai) cuts (bandhan) bondage/obsession of the Sikh – to relations, rituals and temptations in the world-play
and (gur ka) the guru’s Sikh (haattai) keeps away (tey) from (bikaar) vices.

 

ਸਤਿਗੁਰੁ ਸਿਖ ਕਉ ਨਾਮ ਧਨੁ ਦੇਇ ॥ ਗੁਰ ਕਾ ਸਿਖੁ ਵਡਭਾਗੀ ਹੇ ॥
Saṯgur sikẖ ka▫o nām ḏẖan ḏe▫e   Gur kā sikẖ vadbẖāgī he

 

True guru (dey-i = gives) imparts (dhan-u = money) the wealth of awareness of (naam) Divine virtues and commands, – as guide for life.
Sikh (ka) of (guru) the guru (hey) is (vaddbhaagi) fortunate to be guided by the true guru.

 

ਸਤਿਗੁਰੁ ਸਿਖ ਕਾ ਹਲਤੁ ਪਲਤੁ ਸਵਾਰੈ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਸਿਖ ਕਉ ਜੀਅ ਨਾਲਿ ਸਮਾਰੈ ॥੧॥

Saṯgur sikẖ kā halaṯ palaṯ savārai   Nānak saṯgur sikẖ ka▫o jī▫a nāl samārai ||1||

 

(Satigur-u) the true guru – by guiding the disciple to live by Divine virtues and commands keeps him/her away from wrong-doings and thus – makes (halat-u) life in this world and (palat-u) the hereafter (savaarai = transforms) pleasant for the Sikh.

The true guru ever (samaarai) keeps/takes care (sikh kau) of the Sikh (naal-i) with (jeea) his mind/love, says fifth Nanak. 1.

 

Note: The next two stanzas say what the Sikh should do to benefit from the guru’s guidance.

 

ਗੁਰ ਕੈ ਗ੍ਰਿਹਿ ਸੇਵਕੁ ਜੋ ਰਹੈ ॥ ਗੁਰ ਕੀ ਆਗਿਆ ਮਨ ਮਹਿ ਸਹੈ ॥
Gur kai garihi sevak jo rahai   Gur kī āgi▫ā man mėh sahai

 

(Seyvak-u = servant) the disciple (jo) who (rahai) lives (guru kai) in the guru’s (grih-i) house i.e. places him/herself under the care and guidance of the guru.
S/he (sahai) bears/keeps the guru’s (aagia) directions (mah-i) in his/her (man) mind.

 

ਆਪਸ ਕਉ ਕਰਿ ਕਛੁ ਨ ਜਨਾਵੈ ॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਰਿਦੈ ਸਦ ਧਿਆਵੈ ॥
Āpas ka▫o kar kacẖẖ na janāvai   Har har nām riḏai saḏ ḏẖi▫āvai

 

The Sikh does not (janaavai = want to be known) show (aapas kau) him/her-self to be (kachh-u = something) important.
S/he (dhiaavai) pays attention to/obeys (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Divine virtues and commands/guidance (ridai) in the mind, i.e. acknowledges and lives by them.

 

ਮਨੁ ਬੇਚੈ ਸਤਿਗੁਰ ਕੈ ਪਾਸਿ ॥ ਤਿਸੁ ਸੇਵਕ ਕੇ ਕਾਰਜ ਰਾਸਿ ॥
Man becẖai saṯgur kai pās   Ŧis sevak ke kāraj rās

 

One who (beychai) sells his/her (man-u) mind (kai paas-i) with (satigur) the true guru i.e. obeys the guru as a slave. (Kaaraj = purpose) aspirations of (tis-u) that (seyvak) disciple (raas-i = work out right) are fulfilled, i.e. s/he experiences peace.

 

ਸੇਵਾ ਕਰਤ ਹੋਇ ਨਿਹਕਾਮੀ ॥ ਤਿਸ ਕਉ ਹੋਤ ਪਰਾਪਤਿ ਸੁਆਮੀ ॥
Sevā karaṯ ho▫e nihkāmī   Ŧis ka▫o hoṯ parāpaṯ su▫āmī

 

One who (seyva karat = serves) obeys Divine commands (hoey) while (nihkaami = without desire) selflessly.
(Suaami) the Master (hot = happens) is (praapat-i = received) found (tis kau = to that) by him/her within.

 

ਅਪਨੀ ਕ੍ਰਿਪਾ ਜਿਸੁ ਆਪਿ ਕਰੇਇ ॥ ਨਾਨਕ ਸੋ ਸੇਵਕੁ ਗੁਰ ਕੀ ਮਤਿ ਲੇਇ ॥੨॥
Apnī kirpā jis āp kare▫i   Nānak so sevak gur kī maṯ le▫e ||2||

 

Only (jis-u) one on whom the Creator (aap-i) IT-self (karey-i = does) bestows (apni = own) IT’s (kripa) grace, i.e. one who shows inclination is led by the Divine to the guru.
(So) that (seyvak-u) disciple (ley-i) takes the guru’s (mat-i) counsel and follows it, says fifth Nanak. 2.

 

Page 287

 

ਬੀਸ ਬਿਸਵੇ ਗੁਰ ਕਾ ਮਨੁ ਮਾਨੈ ॥ ਸੋ ਸੇਵਕੁ ਪਰਮੇਸੁਰ ਕੀ ਗਤਿ ਜਾਨੈ ॥
Bīs bisve gur kā man mānai   So sevak parmesur kī gaṯ jānai

 

One who (maanai) obeys (man-u = mind) will directions (guru ka) the guru (bees bisvey = twenty out of twenty, 100 %) without reservation.
(So) that (seyvak-u = servant) disciple – obeys Divine commands and – (jaanai) knows (gat-i = state) the experience of having (parmeysur) the Supreme Master in mind.

 

Who is a true guru?

 

ਸੋ ਸਤਿਗੁਰੁ ਜਿਸੁ ਰਿਦੈ ਹਰਿ ਨਾਉ ॥ ਅਨਿਕ ਬਾਰ ਗੁਰ ਕਉ ਬਲਿ ਜਾਉ ॥
So saṯgur jis riḏai har nā▫o   Anik bār gur ka▫o bal jā▫o

 

The (satiguru) true guru is (so) one (jis-u) who keeps (har-i) Divine (naau) commands (ridai) in mind i.e is conscious of the Creator in thought, word and deed.
I (bal-i jaau) shall sacrifice myself (kau) to the guru (anik) innumerable (baar) times i.e. ever submit to the guru.

 

ਸਰਬ ਨਿਧਾਨ ਜੀਅ ਕਾ ਦਾਤਾ ॥ ਆਠ ਪਹਰ ਪਾਰਬ੍ਰਹਮ ਰੰਗਿ ਰਾਤਾ ॥
Sarab niḏẖān jī▫a kā ḏāṯā   Āṯẖ pahar pārbarahm rang rāṯā

 

The guru (data = giver, ka = of) bestows (sarab) all (nidhaan) treasures for (jeea) the soul i.e. imparts the wealth of awareness of Naam/Divine virtues and commands. 
The true guru remains (raata = dyed) imbued (rang-i) with love for, i.e. conscious of, (paarbrahm) the Supreme Being – (aatth = eight x pahar = three hours) round the clock.

 

ਬ੍ਰਹਮ ਮਹਿ ਜਨੁ ਜਨ ਮਹਿ ਪਾਰਬ੍ਰਹਮੁ ॥ ਏਕਹਿ ਆਪਿ ਨਹੀ ਕਛੁ ਭਰਮੁ ॥
Barahm mėh jan jan mėh pārbarahm   Ėkėh āp nahī kacẖẖ bẖaram

 

(Jan-u) the person is (ma hi) in domain of (brahm) the Creator and the Creator as (paarbrahm-u) the Supreme Spirit is (ma hi) in (jan) the person. The two become (eyka hi) One, i.e. when the creature conforms to Divine virtues and commands, there is (na hi kachh-u = not any) no (bharam-u) difference.

 

ਸਹਸ ਸਿਆਨਪ ਲਇਆ ਨ ਜਾਈਐ ॥ ਨਾਨਕ ਐਸਾ ਗੁਰੁ ਬਡਭਾਗੀ ਪਾਈਐ ॥੩॥
Sahas si▫ānap la▫i▫ā na jā▫ī▫ai   Nānak aisā gur badbẖāgī pā▫ī▫ai ||3||

 

We cannot (laiaa = get) find such a guru even with (sahas) a thousand (siaanap) wisdoms.
(Aisa) such a guru (paaeeai) is found only (baddbhaagi) by good fortune i.e. by Divine grace when one shows propensity to learn, says fifth Nanak. 3.

 

ਸਫਲ ਦਰਸਨੁ ਪੇਖਤ ਪੁਨੀਤ ॥ ਪਰਸਤ ਚਰਨ ਗਤਿ ਨਿਰਮਲ ਰੀਤਿ ॥
Safal ḏarsan pekẖaṯ punīṯ Parsaṯ cẖaran gaṯ nirmal rīṯ

 

The guru’s (darsan-u) sight is (saphal) successful i.e. the guru’s teachings bring spiritual success, because (peykhat) seeing/following the guru’s example enables one (puneet = pure) overcomes shortcomings.
(Parsat) touching (charan) feet i.e. placing the self in the guru’s care and obedience, brings (gat-i) freedom – from bondage to vices, rituals, attachments – and one’s (reet-i) conduct becomes (nirmal = free of filth) virtuous.

 

ਭੇਟਤ ਸੰਗਿ ਰਾਮ ਗੁਨ ਰਵੇ ॥ ਪਾਰਬ੍ਰਹਮ ਕੀ ਦਰਗਹ ਗਵੇ ॥
Bẖetaṯ sang rām gun rave Pārbarahm kī ḏargėh gave

 

(Bheyttat) by finding (sang-i) company the guru and following his teachings, one (ravey) remembers (raam) Divine (gun) virtues – and lives by them.
This is how one (gavey) gets to (dargah = court) the presence of (paarbrahm) the Supreme Being – i.e. is approved for union with the Creator.

 

ਸੁਨਿ ਕਰਿ ਬਚਨ ਕਰਨ ਆਘਾਨੇ ॥ ਮਨਿ ਸੰਤੋਖੁ ਆਤਮ ਪਤੀਆਨੇ ॥
Sun kar bacẖan karan āgẖāne   Man sanṯokẖ āṯam paṯī▫āne

 

(Sun-i kar-i) listening to the guru’s (bachan) words (karan) the ears feel (aghaaney) satisfied – one feels happy with the awareness.
(Man-i) the mind finds (santokh-u) satisfaction i.e. desires are overcome and (aatam) the inner-self (patiaaney) is pleased i.e. achieves peace.

 

ਪੂਰਾ ਗੁਰੁ ਅਖ੍ਯ੍ਯਓ ਜਾ ਕਾ ਮੰਤ੍ਰ ॥ ਅੰਮ੍ਰਿਤ ਦ੍ਰਿਸਟਿ ਪੇਖੈ ਹੋਇ ਸੰਤ ॥
Pūrā gur akẖ▫ya▫o jā kā manṯar   Amriṯ ḏarisat pekẖai ho▫e sanṯ

 

The guru is (poora) the perfect teacher (ja ka) whose (mantr) teachings are (akhyo = indestructible) eternal/forever.
One at whom he (peykhai = looks) casts his (amrit) life-giving (dristt-i = sight) glance of grace – i.e. is kind to guide, s/he (hoey) becomes a (sant) saint in his/her conduct.

 

ਗੁਣ ਬਿਅੰਤ ਕੀਮਤਿ ਨਹੀ ਪਾਇ ॥ ਨਾਨਕ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਲਏ ਮਿਲਾਇ ॥੪॥
Guṇ bi▫anṯ kīmaṯ nahī pā▫e   Nānak jis bẖāvai ṯis la▫e milā▫e ||4||

 

The true guru’s (gun) virtues are (biant) countless and no one can (paaey) put a (keemat-i) price on them i.e. no one can fully appraise a true guru.
One (jis-u) one with whom the Almighty (bhaavai) is pleased, (laey milaaey = unites) leads (tis) that person the guru, says fifth Nanak. 4.

 

The verses below describe the virtues of the Almighty:

 

ਜਿਹਬਾ ਏਕ ਉਸਤਤਿ ਅਨੇਕ ॥ ਸਤਿ ਪੁਰਖ ਪੂਰਨ ਬਿਬੇਕ ॥
Jihbā ek usṯaṯ anek   Saṯ purakẖ pūran bibek

 

 A mortal has (eyk) one (jihba) tongue but the Creator’s (ustat-i = praises) virtues are (aneyk) innumerable.
IT is (sat-i) Eternal, (purakh) all-pervasive, (pooran) perfect and (bibeyk) discerning i.e. watches the mortals everywhere and evaluates them on merit.

 

ਕਾਹੂ ਬੋਲ ਨ ਪਹੁਚਤ ਪ੍ਰਾਨੀ ॥ ਅਗਮ ਅਗੋਚਰ ਪ੍ਰਭ ਨਿਰਬਾਨੀ ॥
Kāhū bol na pahucẖaṯ parānī   Agam agocẖar parabẖ nirbānī

 

(Kaahoo na = not any) no (bol) words of (praani) the mortal (pahuchat) reach – i.e. cover all the virtues of the Master. (Prabh) the Almighty being (agam) beyond reach/comprehension, (agochar) not perceived by sensory organs and (nir-baani) untouched by the world-play

ਨਿਰਾਹਾਰ ਨਿਰਵੈਰ ਸੁਖਦਾਈ ॥ ਤਾ ਕੀ ਕੀਮਤਿ ਕਿਨੈ ਨ ਪਾਈ ॥
Nirāhār nirvair sukẖ▫ḏā▫ī   Ŧā kī kīmaṯ kinai na pā▫ī

 

The Almighty is (niraahaar) does not need food, has no equal and is (nirvair) free of enmity; is (sukhdaaee) bestows comforts and peace.
(Kinai na) no one can (paaee) put (keemat-i) price (ta ki) on IT i.e. IT is beyond appraisal.

 

ਅਨਿਕ ਭਗਤ ਬੰਦਨ ਨਿਤ ਕਰਹਿ ॥ ਚਰਨ ਕਮਲ ਹਿਰਦੈ ਸਿਮਰਹਿ ॥
Anik bẖagaṯ banḏan niṯ karahi   Cẖaran kamal hirḏai simrahi

 

(Anik) numerous (bhagat) devotees (nit) ever (bandan karah-i) pay obeisance to IT,
and (simrah) remember IT’s (kamal) lotus (charan) feet (hirdai) in their minds i.e. they yearn to be – at the feet of – in care and obedience of the Master.

 

ਸਦ ਬਲਿਹਾਰੀ ਸਤਿਗੁਰ ਅਪਨੇ ॥ ਨਾਨਕ ਜਿਸੁ ਪ੍ਰਸਾਦਿ ਐਸਾ ਪ੍ਰਭੁ ਜਪਨੇ ॥੫॥
Saḏ balihārī saṯgur apne   Nānak jis parsāḏ aisā parabẖ japne ||5||

 

I (sad) ever (balihaari = sacrifice) I adore (apney = own) my (satigur) true guru,
with (jis-u) whose (prasaad-i) grace/guidance, I (japney) remember/conform to – the virtues and commands of – (aisa = such) the Supreme (prabh-u) Master, says fifth Nanak. 5.

 

ਇਹੁ ਹਰਿ ਰਸੁ ਪਾਵੈ ਜਨੁ ਕੋਇ ॥ ਅੰਮ੍ਰਿਤੁ ਪੀਵੈ ਅਮਰੁ ਸੋ ਹੋਇ ॥
Ih har ras pāvai jan ko▫e   Amriṯ pīvai amar so ho▫e

 

(Ih-u) this (har-i ras-u) Divine elixir (paavai) is received by (koey) some rare (Jan) person i.e. some rare devotee experiences Divine virtues within.
One who (peevai) drinks (amrit-u) the life-giving elixir – experiences the Master within – (so) that person (hoey) becomes (amar-u) immortal i.e. does not succumb to vices in life, on death his/her soul merges in the Creator and s/he does not reborn to die again and again.

 

ਉਸੁ ਪੁਰਖ ਕਾ ਨਾਹੀ ਕਦੇ ਬਿਨਾਸ ॥ ਜਾ ਕੈ ਮਨਿ ਪ੍ਰਗਟੇ ਗੁਨਤਾਸ ॥
Us purakẖ kā nāhī kaḏe binās   Jā kai man pargate gunṯās

 

(Us-u) that (purakh) person (na kadey) never (binaas = destroyed) falls prey to temptations and vices in the world-play.

(Ja kai) in whose (man-i) mind (guntaas) the treasure of virtues, the Creator (pragttey) manifests i.e. experiences Divine virtues within, and lives by them.

ਆਠ ਪਹਰ ਹਰਿ ਕਾ ਨਾਮੁ ਲੇਇ ॥ ਸਚੁ ਉਪਦੇਸੁ ਸੇਵਕ ਕਉ ਦੇਇ ॥
Āṯẖ pahar har kā nām le▫e   Sacẖ upḏes sevak ka▫o ḏe▫e

 

The true guru (ley-i = utters) remembers/conforms to (naam-u) commands (ka) of (har-i) the Creator (aatth = three x pahar = three hours) round the clock – and not just chants.
And (dey-i) imparts (sach-u) righteous (updeys) guidance to (seyvak) the disciple.

 

ਮੋਹ ਮਾਇਆ ਕੈ ਸੰਗਿ ਨ ਲੇਪੁ ॥ ਮਨ ਮਹਿ ਰਾਖੈ ਹਰਿ ਹਰਿ ਏਕੁ ॥
Moh mā▫i▫ā kai sang na lep Man mėh rākẖai har har ek

 

The true guru is not (leyp) touched (sang-i) by (moh) lure (maaia) of temptations in the world-play i.e. is not attached to relatives and objects of transitory pleasures.
He (raakhai) keeps (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating virtues and commands of (eyk-u) the One Almighty (mah-i) in (man) mind i.e. is ever conscious of the Master’s presence with him.

 

ਅੰਧਕਾਰ ਦੀਪਕ ਪਰਗਾਸੇ ॥ ਨਾਨਕ ਭਰਮ ਮੋਹ ਦੁਖ ਤਹ ਤੇ ਨਾਸੇ ॥੬॥
Anḏẖkār ḏīpak pargāse   Nānak bẖaram moh ḏukẖ ṯah ṯe nāse ||6||

 

Just as (deepak) a lamp (pargaase) provides illumination in (andhkaar) darkness, his mind is enlightened with awareness of Naam/Divine virtues and commands.
And with that (bharam) doubts/delusion, (moh) allurements and (dukh) suffering caused by these (naase = run) leave (tey) from (tah) him. 6.

 

ਤਪਤਿ ਮਾਹਿ ਠਾਢਿ ਵਰਤਾਈ ॥ ਅਨਦੁ ਭਇਆ ਦੁਖ ਨਾਠੇ ਭਾਈ ॥
Ŧapaṯ māhi ṯẖādẖ varṯā▫ī   Anaḏ bẖa▫i▫ā ḏukẖ nāṯẖe bẖā▫ī

 

The teachings of the true guru (vartaaee = distribute) provide (tthaaddh-i) coolness (maah-i) in (tapat) heat i.e. impart peace to restless minds.
(Dukh) griefs/pains (naatthey = run) leave and (anad-u) bliss (bhaiaa = happens) is experienced (anand) bliss, by following the guru’s guidance, my (bhaaee) dear brethren.

 

ਜਨਮ ਮਰਨ ਕੇ ਮਿਟੇ ਅੰਦੇਸੇ ॥ ਸਾਧੂ ਕੇ ਪੂਰਨ ਉਪਦੇਸੇ ॥

Janam maran ke mite anḏese Sāḏẖū ke pūran upḏese

 

 (Andeysey) apprehensions of being in cycles of (janam) births and (maran) deaths (mittey = removed) are obviated, by following (pooran) the perfect (updesey) guidance of (saadhoo = saint) the guru.
 

ਭਉ ਚੂਕਾ ਨਿਰਭਉ ਹੋਇ ਬਸੇ ॥ ਸਗਲ ਬਿਆਧਿ ਮਨ ਤੇ ਖੈ ਨਸੇ ॥
Bẖa▫o cẖūkā nirbẖa▫o ho▫e base   Sagal bi▫āḏẖ man ṯe kẖai nase

 

With (bhau) fear/apprehensions (chooka= ended) gone, one (basey) lives (hoey = being) in a state of (nirbhau) free of apprehensions.
(Sagal) all (biaadh-i = ailments) afflictions are (khai) destroyed and (nasey = run away) are obviated.

 

ਜਿਸ ਕਾ ਸਾ ਤਿਨਿ ਕਿਰਪਾ ਧਾਰੀ ॥ ਸਾਧਸੰਗਿ ਜਪਿ ਨਾਮੁ ਮੁਰਾਰੀ ॥
Jis kā sā ṯin kirpā ḏẖārī   Sāḏẖsang jap nām murārī

 

This is made possible when the Creator (jis ka = whose) who creates, (dhaari) bestows (kirpa) kindness, i.e. is kind to lead to the guru.
Then one (jap-i) remembers/conforms to (naam-u) commands of (muraari – metaphor for) the Almighty (sadhang-i) with company/guidance of the guru.

 

ਥਿਤਿ ਪਾਈ ਚੂਕੇ ਭ੍ਰਮ ਗਵਨ ॥ ਸੁਨਿ ਨਾਨਕ ਹਰਿ ਹਰਿ ਜਸੁ ਸ੍ਰਵਨ ॥੭॥
Thiṯ pā▫ī cẖūke bẖaram gavan   Sun Nānak har har jas sarvan ||7||

 

(Gavan) wandering in (bhram) delusion (chookey) ends and (thit = stability) steadfastness (paai) is attained (sun-i) by  listening to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (jas-u = glory) virtues and commands of the Almighty (sravan) in ears – and emulating them, says fifth Nanak. 7.

 

Note: The next verse uses ਨਿਰਗੁਨੁ (Nirgun) meaning ‘without attributes’ and ਸਰਗੁਨੁ (sargun) meaning ‘with attributes. This refers to the concept that the Creator’s Supreme Spirit is present within every living being as un-manifest and seen in nature as manifest.

 

ਨਿਰਗੁਨੁ ਆਪਿ ਸਰਗੁਨੁ ਭੀ ਓਹੀ ॥ ਕਲਾ ਧਾਰਿ ਜਿਨਿ ਸਗਲੀ ਮੋਹੀ ॥
Nirgun āp sargun bẖī ohī   Kalā ḏẖār jin saglī mohī

 

(Ohi = that) the Creator is (aap-i) IT-self (nirgun-u) un-manifest/subtle and (bhi) also (sargun-u) manifest/gross.
(Jin-i) who (dhaari) having (kalaa) the powers (mohi) fascinates (sagli) all i.e. everyone is in awe and obedience of the Almighty.

 

ਅਪਨੇ ਚਰਿਤ ਪ੍ਰਭਿ ਆਪਿ ਬਨਾਏ ॥ ਅਪੁਨੀ ਕੀਮਤਿ ਆਪੇ ਪਾਏ ॥
Apne cẖariṯ parabẖ āp banā▫e Apunī kīmaṯ āpe pā▫e

 

(Prabh) the Almighty (banaaey = makes) does (apney) IT’s own (charit) wondrous plays but no one knows how. The Master (aapey = IT-self) alone (paaey) can put (apuni) IT’s (keemat-i) price i.e. the Master alone knows ITs capabilities.

 

ਹਰਿ ਬਿਨੁ ਦੂਜਾ ਨਾਹੀ ਕੋਇ ॥ ਸਰਬ ਨਿਰੰਤਰਿ ਏਕੋ ਸੋਇ ॥
Har bin ḏūjā nāhī ko▫e   Sarab niranṯar eko so▫e

 

(Naahi koey) none (bin-u) except (har-i) the Creator can do these.
(Soey = only that) the One Almighty (eyko) alone is present (sarab) in everyone and everything (nirantar-i) without a gap – all the time.

 

ਓਤਿ ਪੋਤਿ ਰਵਿਆ ਰੂਪ ਰੰਗ ॥ ਭਏ ਪ੍ਰਗਾਸ ਸਾਧ ਕੈ ਸੰਗ ॥
Oṯ poṯ ravi▫ā rūp rang   Bẖa▫e pargās sāḏẖ kai sang

 

Entwined like (ot-i) the warp and (pot-i) weft yarns in a woven fabric, the Creator (ravia) pervades the universe in various (roop) shapes and (rang) hues i.e. in every way.
IT (bhaey) becomes (pragaas) manifest (kai sang) in the company/with guidance of (saadh = saint) guru i.e. this understanding comes with the guidance of the guru.

 

ਰਚਿ ਰਚਨਾ ਅਪਨੀ ਕਲ ਧਾਰੀ ॥ ਅਨਿਕ ਬਾਰ ਨਾਨਕ ਬਲਿਹਾਰੀ ॥੮॥੧੮॥
Racẖ racẖnā apnī kal ḏẖārī   Anik bār Nānak balihārī ||8||18||

 

(Rach-i) having created (rachna) the creation the Creator has (dhaari = supported) established it in space with (apni = own) IT’s (kal) powers i.e. maintains the universe in space according to ITs laws.

I (anik = many, baar = times) ever (balihaari = am sacrifice) adore the Almighty, submits fifth Nanak. 8. 18.