SGGS pp 269-271, Gurri Sukhmani, Asttpadee 6

Note: This sixth Asttpadee of Sukhmani Sahib exhorts us to count our blessings and acknowledge the Creator who gives those. This would lead to more profound blessings.

ਸਲੋਕੁ ॥ ਕਾਮ ਕ੍ਰੋਧ ਅਰੁ ਲੋਭ ਮੋਹ ਬਿਨਸਿ ਜਾਇ ਅਹੰਮੇਵ ॥ ਨਾਨਕ ਪ੍ਰਭ ਸਰਣਾਗਤੀ ਕਰਿ ਪ੍ਰਸਾਦੁ ਗੁਰਦੇਵ ॥੧॥
Salok Kām kroḏẖ ar lobẖ moh binas jā▫e ahaʼnmev Nānak parabẖ sarṇāgaṯī kar parsāḏ gurḏev ||1||

(Slok) prologue. Nanak prays: (Prabh) Almighty, (gurdev) the guru of gurus, I (sarnaagti) have placed myself in Your care, (kar-i prasaad-u) please bestow Your grace so that. –
My afflictions of (kaam) lust, (krodh) anger, (lobh) greed, (moh) lure of temptations (ar-u) and (ahameyv) vanity (binas jaaey = destroyed) are banished. 1

ਅਸਟਪਦੀ ॥ ਜਿਹ ਪ੍ਰਸਾਦਿ ਛਤੀਹ ਅੰਮ੍ਰਿਤ ਖਾਹਿ ॥ ਤਿਸੁ ਠਾਕੁਰ ਕਉ ਰਖੁ ਮਨ ਮਾਹਿ ॥
Asatpaḏī Jih parsāḏ cẖẖaṯīh amriṯ kẖāhi Ŧis ṯẖākur ka▫o rakẖ man māhi

(Asttpadee) composition of eight stanzas. O human being, the Almighty (jih) by whose (prasaad-i) grace you (khaah-i) eat delicious (amrit) food of (chhatih = thirtysix) numerous types. (Rakh-u) keep, (tis-u) that (thaakur) Master (man maah-i) in mind, i.e. acknowledge and obey the Creator.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਸੁਗੰਧਤ ਤਨਿ ਲਾਵਹਿ ॥ ਤਿਸ ਕਉ ਸਿਮਰਤ ਪਰਮ ਗਤਿ ਪਾਵਹਿ ॥
Jih parsāḏ suganḏẖaṯ ṯan lāvėh Ŧis ka▫o simraṯ param gaṯ pāvahi

The Creator (jih) by whose (prasaad-i) grace you have the human birth to (laavah-i) apply (sugandhat) perfumes (tan-i) on the body.
(Simrat) by keeping in mind – commands of – (tis = that) the Creator, you will (paavah-i) attain (param) the supreme/most exalted state of freedom from temptations.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਬਸਹਿ ਸੁਖ ਮੰਦਰਿ ॥ ਤਿਸਹਿ ਧਿਆਇ ਸਦਾ ਮਨ ਅੰਦਰਿ ॥
Jih parsāḏ basėh sukẖ manḏar Ŧisėh ḏẖi▫ā▫e saḏā man anḏar

The Creator (jih) by whose (prasaad-i) grace you (basah-i) live in (sukh) comfortable (mandar-i) home and enjoy physical comforts.
(Sadaa) ever (dhiaaey) pay attention to/obey (tisah-i) that Master (andar-i) in (man) mind.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਗ੍ਰਿਹ ਸੰਗਿ ਸੁਖ ਬਸਨਾ ॥ ਆਠ ਪਹਰ ਸਿਮਰਹੁ ਤਿਸੁ ਰਸਨਾ ॥
Jih parsāḏ garih sang sukẖ basnā Āṯẖ pahar simrahu ṯis rasnā

One by whose grace you (basna) live (sukh) comfortably (sang-i) with your (grih) family.
(Simrah-u) keep in mind directions of (tis-u = that) the Creator your (rasna) tongue (aatth = eight x pahar = three hours) round the clock – and be at peace.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਰੰਗ ਰਸ ਭੋਗ ॥ ਨਾਨਕ ਸਦਾ ਧਿਆਈਐ ਧਿਆਵਨ ਜੋਗ ॥੧॥
Jih parsāḏ rang ras bẖog Nānak saḏā ḏẖi▫ā▫ī▫ai ḏẖi▫āvan jog||1||

The Creator (jih) by whose (prasaad-i) grace you (bhog) make (rang) merry (ras) with objects of pleasure.
That Master is (jog) worthy of (dhiaavan) attention/obedience, and we should (sadaa) ever (dhiaaeeai) invoke/obey that Almighty, says fifth Nanak. 1

ਜਿਹ ਪ੍ਰਸਾਦਿ ਪਾਟ ਪਟੰਬਰ ਹਢਾਵਹਿ ॥ ਤਿਸਹਿ ਤਿਆਗਿ ਕਤ ਅਵਰ ਲੁਭਾਵਹਿ ॥
Jih parsāḏ pāt patambar hadẖāvėh Ŧisėh ṯi▫āg kaṯ avar lubẖāvėh

The Creator (jih) by whose (prasaad-i) grace you (haddhaavah-i) wear (paatt = silken) expensive (patta’mbar) clothes i.e. have wealth and status.
(Kat = where?) Do not (tiaag-i) forsake (tisah-i) that Master (lubhaavah-i) been am our e d of (avar) others.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਸੁਖਿ ਸੇਜ ਸੋਈਜੈ ॥ ਮਨ ਆਠ ਪਹਰ ਤਾ ਕਾ ਜਸੁ ਗਾਵੀਜੈ ॥

Jih parsāḏ sukẖ sej so▫ījai Man āṯẖ pahar ṯā kā jas gāvījai

The Creator (jih) by whose (prasaad-i) grace you (soeejai) sleep on (sukh-i) comfortable (seyj) bed.
(Man = mind) o human being, (gaaveejai = praise/emulate (jas-u = glory) virtues (ka) of (ta ka) that Master (aatth  = eight, pahr = three hours) round the clock.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੁਝੁ ਸਭੁ ਕੋਊ ਮਾਨੈ ॥ ਮੁਖਿ ਤਾ ਕੋ ਜਸੁ ਰਸਨ ਬਖਾਨੈ ॥
Jih parsāḏ ṯujẖ sabẖ ko▫ū mānai Mukẖ ṯā ko jas rasan bakẖānai

The Creator (jih) by whose (prasaad-i) grace you obtained human birth and (sabh ko-oo = everyone) all other life forms (maanai) obey (tujh) you.
One should (bakhaanai = say) praise (jas-u) glory/virtues (ta ko) of that Master (mukh-i) from the mouth (rasan) with the tongue – i.e. acknowledge that you owe the virtues and status to the Almighty.

Page 270

 

ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੇਰੋ ਰਹਤਾ ਧਰਮੁ ॥ ਮਨ ਸਦਾ ਧਿਆਇ ਕੇਵਲ ਪਾਰਬ੍ਰਹਮੁ ॥
Jih parsāḏ ṯero rahṯā ḏẖaram Man saḏā ḏẖi▫ā▫e keval pārbarahm

The Creator (jih) by whose (prasaad-i) grace (teyro) your (dharam) duty fullness (rahta) is maintained i.e. who enables to do what is right.
O (man = mind) human being, (sadaa) ever (dhiaaey) invoke/obey (paarbrahm-u) the One Supreme Being (keval) alone.

ਪ੍ਰਭ ਜੀ ਜਪਤ ਦਰਗਹ ਮਾਨੁ ਪਾਵਹਿ ॥ ਨਾਨਕ ਪਤਿ ਸੇਤੀ ਘਰਿ ਜਾਵਹਿ ॥੨॥
Parabẖ jī japaṯ ḏargėh mān pāvahi Nānak paṯ seṯī gẖar jāvėh ||2||

One who (japat) conforms to directions of (ji) the revered (prabh) Creator, s/he (paavah-i) receives (maan-u) honor in (dargah) Divine court – is at peace in life, unites with the Creator on death, and not reborn. 2.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਆਰੋਗ ਕੰਚਨ ਦੇਹੀ ॥ ਲਿਵ ਲਾਵਹੁ ਤਿਸੁ ਰਾਮ ਸਨੇਹੀ ॥
Jih parsāḏ ārog kancẖan ḏehī Liv lāvhu ṯis rām sanehī

The Creator (jih) by whose (prasaad-i) grace/obedience your (kanchan = golden) valuable human (deyhi) body can be (aarog = free of disease) in good health.
(Laavah-u) fix attention on directions of (tis-u) that (sneyhi) lovable (raam) all pervasive Master. 

ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੇਰਾ ਓਲਾ ਰਹਤ ॥ ਮਨ ਸੁਖੁ ਪਾਵਹਿ ਹਰਿ ਹਰਿ ਜਸੁ ਕਹਤ ॥
Jih parsāḏ ṯerā olā rahaṯ Man sukẖ pāvahi har har jas kahaṯ

The Creator (jih) by whose (prasaad-i) grace/obedience you (rahat) maintain (ola) protection from vices.
O (man = mind) human being, you can (paavah-i) obtain (sukh-u) peace by (kahat = saying) praising/emulating (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (jas-u = glory) virtues of the Creator.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੇਰੇ ਸਗਲ ਛਿਦ੍ਰ ਢਾਕੇ ॥ ਮਨ ਸਰਨੀ ਪਰੁ ਠਾਕੁਰ ਪ੍ਰਭ ਤਾ ਕੈ ॥
Jih parsāḏ ṯere sagal cẖẖiḏar dẖāke Man sarnī par ṯẖākur parabẖ ṯā kai

The Creator (jih) whose (prasaad-i) grace/obedience can (ddhaakey = cover) remove (sagal) all (teyrey) your (chhidar) faults.
O (man = mind) human being, (par-u) place yourself (sarni = in sanctuary) in care and obedience (kai) of (ta) that (prabh) Almighty (tthaakur) Master.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੁਝੁ ਕੋ ਨ ਪਹੂਚੈ ॥ ਮਨ ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਹੁ ਪ੍ਰਭ ਊਚੇ ॥
Jih parsāḏ ṯujẖ ko na pahūcẖai Man sās sās simrahu parabẖ ūcẖe

The Creator (jih) by whose (prasaad-i) grace/obedience you have a high status as human being, and (ko na) no other life form can (pahuchai = reach) have human capabilities.
O (man) human being, (saas-i saas-i) with every breath i.e. ever, (simrah-u) keep in mind directions of (oochey = high) the Supreme (prabh) Master – whom even you cannot reach.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਪਾਈ ਦ੍ਰੁਲਭ ਦੇਹ ॥ ਨਾਨਕ ਤਾ ਕੀ ਭਗਤਿ ਕਰੇਹ ॥੩॥
Jih parsāḏ pā▫ī ḏarulabẖ ḏeh Nānak ṯā kī bẖagaṯ kareh ||3||

The Creator (jih) by whose (prasaad-i) grace you (paaee) got (drulabh) the hard-to-get (deyh = body) human birth.
(Bhagat-i = devotion, kareyh = perform) dedicate your life in service/obedience (ta ki) of that Master, says fifth Nanak. 3.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਆਭੂਖਨ ਪਹਿਰੀਜੈ ॥ ਮਨ ਤਿਸੁ ਸਿਮਰਤ ਕਿਉ ਆਲਸੁ ਕੀਜੈ ॥
Jih parsāḏ ābẖūkẖan pėhrījai Man ṯis simraṯ ki▫o ālas kījai

The Creator (jih) by whose (prasaad-i) grace you have money to (pahreejai) wear (aabhookhan) ornaments i.e. makes efforts to look good.
O (man) human being, (kiau = why?) do not (aalas-u keejai) be indifferent (simrat) keeping in mind/obeying directions of (tis) that Master.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਅਸ੍ਵ ਹਸਤਿ ਅਸਵਾਰੀ ॥ ਮਨ ਤਿਸੁ ਪ੍ਰਭ ਕਉ ਕਬਹੂ ਨ ਬਿਸਾਰੀ ॥
Jih parsāḏ asav hasaṯ asvārī Man ṯis parabẖ ka▫o kabhū na bisārī

The Creator (jih) by whose (prasaad-i) grace you have (asav) horses and (hast) elephants (asvaari) to ride.
O (man) human being, (kabahoo na) never (bisaari) forget commands (tis kau) that (prabh) Creator.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਬਾਗ ਮਿਲਖ ਧਨਾ ॥ ਰਾਖੁ ਪਰੋਇ ਪ੍ਰਭੁ ਅਪੁਨੇ ਮਨਾ ॥
Jih parsāḏ bāg milakẖ ḏẖanā Rākẖ paro▫e parabẖ apune manā

The Creator (jih) by whose (prasaad-i) grace you have (baag) gardens, (milakh) land and (dhanaa) money, i.e. you are wealthy.
(Raakh-u) keep commands of that (prabh-u) Master (proey = strung as in a rosary) in (apney = own) your (manaa) mind.

ਜਿਨਿ ਤੇਰੀ ਮਨ ਬਨਤ ਬਨਾਈ ॥ ਊਠਤ ਬੈਠਤ ਸਦ ਤਿਸਹਿ ਧਿਆਈ ॥
Jin ṯerī man banaṯ banā▫ī Ūṯẖaṯ baiṯẖaṯ saḏ ṯisėh ḏẖi▫ā▫ī

The Creator (jin-) who (banaai) made (teyri = your, banat = your) you a human being.
(Dhiaaee) invoke (tisah-i) that Master (ootthat) standing and (baitthat) sitting i.e. under all circumstances.

ਤਿਸਹਿ ਧਿਆਇ ਜੋ ਏਕ ਅਲਖੈ ॥ ਈਹਾ ਊਹਾ ਨਾਨਕ ਤੇਰੀ ਰਖੈ ॥੪॥
Ŧisėh ḏẖi▫ā▫e jo ek alkẖai Īhā ūhā Nānak ṯerī rakẖai ||4||

the Master is (ek = one) unique and (alakhai) cannot be described; (Ddhiaaey) invoke (tisah-i) that Master (Jo) who is (eyk) One and (alkhai = without signs) unseen.
But, (rakhai) protects (teyri) your honor (eehaa = here) in the world and (oohaa = there) in the hereafter. 4.                                                                                                                                                                           .
ਜਿਹ ਪ੍ਰਸਾਦਿ ਕਰਹਿ ਪੁੰਨ ਬਹੁ ਦਾਨ ॥ ਮਨ ਆਠ ਪਹਰ ਕਰਿ ਤਿਸ ਕਾ ਧਿਆਨ ॥
Jih parsāḏ karahi punn baho ḏān Man āṯẖ pahar kar ṯis kā ḏẖi▫ān

The Creator (jih) by whose (prasaad-i) grace you are able to (karah-i) do (–) plenty of (pun) virtuous deeds and (daan) give in charity; but they may make create pride.
(Kar-i dhiaan) pay attention to commands of (tis) that Master (aatth = eight x pahar = three hours) round the clock, to acknowledge IT as the doer and giver.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੂ ਆਚਾਰ ਬਿਉਹਾਰੀ ॥ ਤਿਸੁ ਪ੍ਰਭ ਕਉ ਸਾਸਿ ਸਾਸਿ ਚਿਤਾਰੀ ॥
Jih parsāḏ ṯū ācẖār bi▫uhārī Ŧis parabẖ ka▫o sās sās cẖiṯārī

The Creator (jih) by whose (prasaad-i) grace you are able to (biohaari = trader) conduct yourself (aachhar) ethically.
(Chitaari) remain conscious of that (prabh) Creator (saas-i saas-i = with every breath) all the time – to remain ethical.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੇਰਾ ਸੁੰਦਰ ਰੂਪੁ ॥ ਸੋ ਪ੍ਰਭੁ ਸਿਮਰਹੁ ਸਦਾ ਅਨੂਪੁ ॥
Jih parsāḏ ṯerā sunḏar rūp So parabẖ simrahu saḏā anūp (Teyra = your) you were born (sundar) beautiful (roop) looks.
(Simrah-u) keep in mind/comply with commands of (so) that the Master who is IT-self (sadaa) ever (anoop-u) incomparable.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੇਰੀ ਨੀਕੀ ਜਾਤਿ ॥ ਸੋ ਪ੍ਰਭੁ ਸਿਮਰਿ ਸਦਾ ਦਿਨ ਰਾਤਿ ॥
Jih parsāḏ ṯerī nīkī jāṯ So parabẖ simar saḏā ḏin rāṯ

The Creator (jih) by whose (prasaad-i) grace (teyri) your (jaat) class/status is (neeki) high i.e. you have a distinguished lineage.
(Simar-i) keep in mind/comply with commands of (so) that (prabh-u) Master (din) day and (raat-i) night.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੇਰੀ ਪਤਿ ਰਹੈ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਜਸੁ ਕਹੈ ॥੫॥
Jih parsāḏ ṯerī paṯ rahai Gur parsāḏ Nānak jas kahai ||5||

The Creator (jih) by whose (prasaad-i) grace, i.e. by conforming to whose commands (teyri) your (pat-i) honor (rahai) is preserved, i.e. you are able to achieve everything here in life and accepted for union with the Creator on death.
One should (kahai = say, jas-u = glory/virtues) praise and emulate virtues of that Master (prasaad-i) with grace/guidance of (guru) the guru, says fifth Nanak. 5.

 

Note: In the stanza below, the fifth Guru asks the human to acknowledge and obey the Almighty for giving body organs which make the human sublime amongst all species.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਸੁਨਹਿ ਕਰਨ ਨਾਦ ॥ ਜਿਹ ਪ੍ਰਸਾਦਿ ਪੇਖਹਿ ਬਿਸਮਾਦ ॥
Jih parsāḏ sunėh karan nāḏ Jih parsāḏ pekẖėh bismāḏ

The Creator (jih) by whose (prasaad-i) grace you are able to (sunah-i) hear (naad) sounds with (karan) the ears i.e. enjoy pleasing music. 
And (peykhah-i) watch (bismad) the fascinating world-play of the Creator in mind, in nature and theatre on stage

ਜਿਹ ਪ੍ਰਸਾਦਿ ਬੋਲਹਿ ਅੰਮ੍ਰਿਤ ਰਸਨਾ ॥ ਜਿਹ ਪ੍ਰਸਾਦਿ ਸੁਖਿ ਸਹਜੇ ਬਸਨਾ ॥
Jih parsāḏ bolėh amriṯ rasnā Jih parsāḏ sukẖ sėhje basnā

The Creator (jih) by whose (prasaad-i) grace your (rasna) tongue (bolah) speaks (amrit) sweetly.
And you (basna) live (sukh-i) in comfort and (sahjey) poise.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਹਸਤ ਕਰ ਚਲਹਿ ॥ ਜਿਹ ਪ੍ਰਸਾਦਿ ਸੰਪੂਰਨ ਫਲਹਿ ॥
Jih parsāḏ hasaṯ kar cẖalėh Jih parsāḏ sampūran falėh

The Creator (jih) by whose (prasaad-i) grace you your (hast, kar = hands) limbs (challah-i) move;
and your tasks (sampooran) accomplished (phaley = fruitful) to do what you like

ਜਿਹ ਪ੍ਰਸਾਦਿ ਪਰਮ ਗਤਿ ਪਾਵਹਿ ॥ ਜਿਹ ਪ੍ਰਸਾਦਿ ਸੁਖਿ ਸਹਜਿ ਸਮਾਵਹਿ ॥
Jih parsāḏ param gaṯ pāvahi Jih parsāḏ sukẖ sahj samāvėhi

The Creator (jih) by whose (prasaad-i) grace you (paaveh) attain (param gati) the most exalted state of freedom from lure of temptations. 
And by whose grace in human birth you (samavah-i) merge in the Creator in (sahj-i = steadfast) permanent (sukh-i) peace, i.e. obviate cycles of births and deaths.

ਐਸਾ ਪ੍ਰਭੁ ਤਿਆਗਿ ਅਵਰ ਕਤ ਲਾਗਹੁ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਮਨਿ ਜਾਗਹੁ ॥੬॥
Aisā parabẖ ṯi▫āg avar kaṯ lāgahu Gur parsāḏ Nānak man jāgahu ||6||

(Kat = where/why?) You cannot afford to (tiaag-i) forsake (aisa) such a (prabh-u) Master and (laagah-u = be attached) look anywhere (avar) else.
You are lured by temptations; seek the guru and (guru prassad-i) by the guru’s grace/guidance (jagaahu = wake up) be alert (man-i) in the mind, says fifth Nanak. 6. 

ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੂੰ ਪ੍ਰਗਟੁ ਸੰਸਾਰਿ ॥ ਤਿਸੁ ਪ੍ਰਭ ਕਉ ਮੂਲਿ ਨ ਮਨਹੁ ਬਿਸਾਰਿ ॥
Jih parsāḏ ṯūʼn pargat sansār Ŧis parabẖ ka▫o mūl na manhu bisār

The Creator (jih) by whose (prasaad-i) grace/obedience you (pragatt-u = manifest) can be well known (sansaar-i) in the world.
Do not (mool-i = at all) ever (bisaar-i) forget commands of (tis-u prabh) that Master (manah-u) from the mind at all.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੇਰਾ ਪਰਤਾਪੁ ॥ ਰੇ ਮਨ ਮੂੜ ਤੂ ਤਾ ਕਉ ਜਾਪੁ ॥
Jih parsāḏ ṯerā parṯāp Re man mūṛ ṯū ṯā ka▫o jāp

The Creator (jih) by whose (prasaad-i) grace/obedience (teyra = your) you as human being have (partaap) supremacy over all species.
O (moorr) silly (man) human being (jaap) remember and obey (tau kau = that) the Creator. 

ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੇਰੇ ਕਾਰਜ ਪੂਰੇ ॥ ਤਿਸਹਿ ਜਾਨੁ ਮਨ ਸਦਾ ਹਜੂਰੇ ॥
Jih parsāḏ ṯere kāraj pūre Ŧisėh jān man saḏā hajūre

The Creator (jih) by whose (prasaad-i) grace/obedience (teyrey) your (kaaraj = tasks) aspirations can be (poorey) fulfill.
O (man) human being, (sadaa) ever (jaan-u) consider that the Master (hajoorey) present with you and obey.  

ਜਿਹ ਪ੍ਰਸਾਦਿ ਤੂੰ ਪਾਵਹਿ ਸਾਚੁ ॥ ਰੇ ਮਨ ਮੇਰੇ ਤੂੰ ਤਾ ਸਿਉ ਰਾਚੁ ॥
Jih parsāḏ ṯūʼn pāvahi sācẖ Re man mere ṯūʼn ṯā si▫o rācẖ

The Creator (jih) by whose (prasaad-i) grace/obedience (too’n) you (paavah-i = obtain) find (saach = truth) eternal state of union with the Creator.
(Re) o (man meyrey) my mind (raach-u = get used to) conform (siau) to commands of (ta = that) the Creator.

ਜਿਹ ਪ੍ਰਸਾਦਿ ਸਭ ਕੀ ਗਤਿ ਹੋਇ ॥ ਨਾਨਕ ਜਾਪੁ ਜਪੈ ਜਪੁ ਸੋਇ ॥੭॥
Jih parsāḏ sabẖ kī gaṯ ho▫e Nānak jāp japai jap so▫e ||7||

The Creator (jih) by whose (prasaad-i) grace/obedience (ki = of, sabh = all) everyone (hoey) can get (gat-i) freedom from lure of temptations in life, and from rebirth on death.

One should (japai) keeps in mind (jaap-u, jap-u = what is to be remembered) commands of (soey = that) the Creator, says fifth Nanak. 7

ਆਪਿ ਜਪਾਏ ਜਪੈ ਸੋ ਨਾਉ ॥ ਆਪਿ ਗਾਵਾਏ ਸੁ ਹਰਿ ਗੁਨ ਗਾਉ ॥
Āp japā▫e japai so nā▫o Āp gāvā▫ai so har gun gā▫o

Only (so) that person (japai) remembers/obeys (naau) Naam/Divine commands whom (aap-i = self) the Creator IT-self (japaaey) motivates to remember, i.e. is based on his/her aptitude.
One whom the Creator (aap-i) IT-self (gaavaaey = causes to sing) praise, i.e. leads to the guru to obtain awareness, (s-u) that person (gaau = sings) praises/emulates (har-i) Divine virtues.

Page 271

ਪ੍ਰਭ ਕਿਰਪਾ ਤੇ ਹੋਇ ਪ੍ਰਗਾਸੁ ॥ ਪ੍ਰਭੂ ਦਇਆ ਤੇ ਕਮਲ ਬਿਗਾਸੁ ॥
Parabẖ kirpā ṯe ho▫e pargās Parabẖū ḏa▫i▫ā ṯe kamal bigās

It is (te) with (kirpa) the grace of (prabh) the Master, that one (hoey) obtains (pragaas-u = enlightenment) awareness of Divine virtues and commands.
The mind withers because of vices; it is (tey) with (daiaa = kindness) grace/compliance with directions of (prabhoo) the Almighty – to lead to the guru and obtain guidance that the (kamal = lotus) mind blossoms, i.e. the mind fallen to vices overcomes them.

ਪ੍ਰਭ ਸੁਪ੍ਰਸੰਨ ਬਸੈ ਮਨਿ ਸੋਇ ॥ ਪ੍ਰਭ ਦਇਆ ਤੇ ਮਤਿ ਊਤਮ ਹੋਇ ॥
Parabẖ suparsan basai man so▫e Parabẖ ḏa▫i▫ā ṯe maṯ ūṯam ho▫e

When the Master is (suparsan) well pleased – with one who shows aptitude – and (basai) dwells (man-i) in the mind (soey) of that person with the guru’s guidance.

One’s (mat-i = sense) thinking (hoey) becomes (ootam) sublime (tey) with (daiaa) grace of (prabh) the Almighty – to lead to, and obtain, awareness of Divine virtues and commands.

ਸਰਬ ਨਿਧਾਨ ਪ੍ਰਭ ਤੇਰੀ ਮਇਆ ॥ ਆਪਹੁ ਕਛੂ ਨ ਕਿਨਹੂ ਲਇਆ ॥
Sarab niḏẖān parabẖ ṯerī ma▫i▫ā Āphu kacẖẖū na kinhū la▫i▫ā

O Almighty, (sarab) all (nidhaan) treasures, i.e. fullfillment of aspirations is obtained with (teri) Your (maiaa) grace/obedience – following the rules.
(Kinhoo na) no one (laiaa) obtain (kachhoo) anything (aapah-u) by the self alone, i.e. fulfillment aspirations in life and union with the Creator, cannot be obtained by self-will.

ਜਿਤੁ ਜਿਤੁ ਲਾਵਹੁ ਤਿਤੁ ਲਗਹਿ ਹਰਿ ਨਾਥ ॥ ਨਾਨਕ ਇਨ ਕੈ ਕਛੂ ਨ ਹਾਥ ॥੮॥੬॥
Jiṯ jiṯ lāvhu ṯiṯ lagėh har nāth Nānak in kai kacẖẖū na hāth ||8||6||

The creatures (lagah-i) engage in (tit) that in (jit jit) which You (laavah-u) engage them o (har-i) Almighty (naath) Master, i.e. roles of the creatures in life are allotted by the Creator.
There is (kachhoo na) nothing in (haath) hands (kai) of (in = these) the creatures, says fifth Nanak. 8. 6.

 

 

 

 

SGGS pp 268-269, Gaurri Sukhmani Asttpadee 5

Note: Naam for the human being is guide for life, like the user’s manual for a machine. The Creator has provided everything for the mortals. But they do not acknowledge what they have, crave for more and complain if they do not get that. The guru says

ਸਲੋਕੁ ॥ਦੇਨਹਾਰੁ ਪ੍ਰਭ ਛੋਡਿ ਕੈ ਲਾਗਹਿ ਆਨ ਸੁਆਇ ॥ਨਾਨਕ ਕਹੂ ਨ ਸੀਝਈ ਬਿਨੁ ਨਾਵੈ ਪਤਿ ਜਾਇ ॥੧॥
Salok Ḏenhār parabẖ cẖẖod kai lāgėh ān su▫ā▫e Nānak kahū na sījẖ▫ī bin nāvai paṯ jā▫e ||1||

 

(Slok) prologue those who (chhodd-i kai) forsake (deynhaar-u = giver) the beneficent (prabh) Almighty (laagah-i) engage in (aan) other (suaad = taste) pursuits like worship of gods/goddesses or performance of rituals.
They do not (seejhaee) succeed in (kahoo) anywhere, i.e. not respected here in life or in the hereafter. One (jaaey = goes) loses (pat-i) honour (bin-u = without) by not conforming to (naaey) Naam/Divine commands, the directions for life. 1.

ਅਸਟਪਦੀ ॥ਦਸ ਬਸਤੂ ਲੇ ਪਾਛੈ ਪਾਵੈ ॥ਏਕ ਬਸਤੁ ਕਾਰਨਿ ਬਿਖੋਟਿ ਗਵਾਵੈ ॥
Asatpaḏī Ḏas basṯū le pācẖẖai pāvai Ėk basaṯ kāran bikẖot gavāvai

 

(Asttpadee) composition of eight stanzas the human being (ley) takes (das) ten (bastoo = things) benedictions and (paavai) puts them (paachhai) behind, i.e. takes them for granted.

But complains if s/he does not get (eyk) one (bast-u) one thing more; s/he (gavaavai) loses being considered (bi-khott = not counterfeit) as a genuinely submitting to Divine will.

 

ਏਕ ਭੀ ਨ ਦੇਇ ਦਸ ਭੀ ਹਿਰਿ ਲੇਇ ॥ਤਉ ਮੂੜਾ ਕਹੁ ਕਹਾ ਕਰੇਇ ॥
Ėk bẖī na ḏe▫e ḏas bẖī hir le▫e Ŧa▫o mūṛā kaho kahā kare▫i

 

If the Creator (na dey-i) does not give (bhi) even (eyk) the one thing and (bhi) also (hir-i ley-i) takes away the ten things
(kah-u) tell me (tau) then what can (moorra) the silly person (karey-i) do?

 

ਜਿਸੁ ਠਾਕੁਰ ਸਿਉ ਨਾਹੀ ਚਾਰਾ ॥ਤਾ ਕਉ ਕੀਜੈ ਸਦ ਨਮਸਕਾਰਾ ॥
Jis ṯẖākur si▫o nāhī cẖārā Ŧā ka▫o kījai saḏ namaskārā

 

(Tthaakur) the Master (jis) with whom one cannot have (chaara) way; one should (sad) ever (keejai) pay (namaskaara) obeisance, i.e. accept Divine will/commands.

 

ਜਾ ਕੈ ਮਨਿ ਲਾਗਾ ਪ੍ਰਭੁ ਮੀਠਾ ॥ਸਰਬ ਸੂਖ ਤਾਹੂ ਮਨਿ ਵੂਠਾ ॥
Jā kai man lāgā parabẖ mīṯẖā Sarab sūkẖ ṯāhū man vūṯẖā

 

One in (ja kai) whose (man-i) mind (laaga) finds (prabh) the Master (meetha = sweet) lovable i.e. one who accepts the Creator’s will lovingly.
(Sarab) all (sookh) comforts (voottha) abide in (taahoo) his/her (man) mind i.e. that person is happy under all circumstances.

 

ਜਿਸੁ ਜਨ ਅਪਨਾ ਹੁਕਮੁ ਮਨਾਇਆ ॥ਸਰਬ ਥੋਕ ਨਾਨਕ ਤਿਨਿ ਪਾਇਆ ॥੧॥
Jis jan apnā hukam manā▫i▫ā Sarab thok Nānak ṯin pā▫i▫ā ||1||

 

(Jan) the person (jis-u) whom the Creator (manaaia) causes to obey (apna = own) IT’s (hukam-u = command) directions on leading life.
(Tin-i) that person (paaia) obtains (sarab) all (thok) things, i.e. obtains fulfillment of all aspirations, says fifth Nanak. 1.

 

ਅਗਨਤ ਸਾਹੁ ਅਪਨੀ ਦੇ ਰਾਸਿ ॥ਖਾਤ ਪੀਤ ਬਰਤੈ ਅਨਦ ਉਲਾਸਿ ॥
Agnaṯ sāhu apnī ḏe rās Kẖāṯ pīṯ barṯai anaḏ ulās

 

(Saah = financier, master) the beneficent Master gives (aganat) unlimited amount of (apni = own) ITs (raasi = capital) resources to the humans.
One (bartai) uses them (khaat) eating (peet) drinking with (anand) with joy and (ulaas-i) fondness.

 

ਅਪੁਨੀ ਅਮਾਨ ਕਛੁ ਬਹੁਰਿ ਸਾਹੁ ਲੇਇ ॥ਅਗਿਆਨੀ ਮਨਿ ਰੋਸੁ ਕਰੇਇ॥
Apunī amān kacẖẖ bahur sāhu le▫e Agi▫ānī man ros kare▫i

 

The mortal should consider wealth and belongings as if given for safe custody; but the mortal becomes possessive
if the Master (kachh lei) takes (bahur-i) back away (apuni) IT’s (amaan) thing given for custody.
(agiaaani) the ignorant person (ros kraey-i = complains) blames the Creator.

 

ਅਪਨੀ ਪਰਤੀਤਿ ਆਪ ਹੀ ਖੋਵੈ ॥ਬਹੁਰਿ ਉਸ ਕਾ ਬਿਸ੍ਵਾਸੁ ਨ ਹੋਵੈ ॥
Apnī parṯīṯ āp hī kẖovai Bahur us kā bisvās na hovai

 

This way s/he (aap hi) him/her-self (khovai) loses (parteet-i) trust of the Master. 
And (bisvaas) trust is (na hovai) placed on him/her (bahur-i) again i.e. such a person cannot hope to receive Divine grace any more.

 

ਜਿਸ ਕੀ ਬਸਤੁ ਤਿਸੁ ਆਗੈ ਰਾਖੈ ॥ਪ੍ਰਭ ਕੀ ਆਗਿਆ ਮਾਨੈ ਮਾਥੈ ॥
Jis kī basaṯ ṯis āgai rākẖai Parabẖ kī āgi▫ā mānai māthai

 

If one should (raakhai) places (bast) the thing (aagai = in front) before (jis ki = whose) One whom it belongs; and (maanai) accept (prabh ki) the Mater’s (aagiaa) orders (maathai) on his/her forehead, i.e. use benedictions in dedication to the beneficent Almighty.

Message: We should willingly accept if it is lost. Two examples of the ‘thing’ mentioned above are family members and wealth.

 

ਉਸ ਤੇ ਚਉਗੁਨ ਕਰੈ ਨਿਹਾਲੁ ॥ਨਾਨਕ ਸਾਹਿਬੁ ਸਦਾ ਦਇਆਲੁ ॥੨॥
Us ṯe cẖa▫ugun karai nihāl Nānak sāhib saḏā ḏa▫i▫āl ||2||

 

The Master then (karey) makes that person (nihaal) happy (chaugun) four-fold i.e. grants mental satisfaction that keeps one ever happy. (Sahib-u) the Master is (sadaa) ever so (daiaal) gracious, says Nanak. 2.

 

ਅਨਿਕ ਭਾਤਿ ਮਾਇਆ ਕੇ ਹੇਤ ॥ਸਰਪਰ ਹੋਵਤ ਜਾਨੁ ਅਨੇਤ ॥
Anik bẖāṯ mā▫i▫ā ke heṯ Sarpar hovaṯ jān aneṯ

 

There are (heyt = love) lures of (maaiaa) in the world-play of (anik) numerous (bhaat-i) types (het = love) attachments to (maaia) the world-play – like relatives, status and wealth.
One should (jaan-u) know (sarpar) for certain that they (aneyt = not for ever) transitory. It is like –

 

ਬਿਰਖ ਕੀ ਛਾਇਆ ਸਿਉ ਰੰਗੁ ਲਾਵੈ ॥ਓਹ ਬਿਨਸੈ ਉਹੁ ਮਨਿ ਪਛੁਤਾਵੈ ॥
Birakẖ kī cẖẖā▫i▫ā si▫o rang lāvai Oh binsai uho man pacẖẖuṯāvai

 

If someone (rang-u laavai) gets attached with (chhaaia) shade (birakh ki) of a tree
(Oh = that) the shade (binsai = vanishes) moves away and (uh-u) that person (pachhutaavai = repents) feels sorry (man-i) in his/her mind – for relying on is comfort.

 

ਜੋ ਦੀਸੈ ਸੋ ਚਾਲਨਹਾਰੁ ॥ਲਪਟਿ ਰਹਿਓ ਤਹ ਅੰਧ ਅੰਧਾਰੁ ॥
Jo ḏīsai so cẖālanhār Lapat rahi▫o ṯah anḏẖ anḏẖār

 

We can see for ourselves that (Jo deesa = what is seen) what exists (so) that is (chaalanhaar-u = goes) is perishable i.e. all objects of attachment in life are transitory.
But the (andhaar = in darkness) the ignorant person gets (andh) blinded by attachment and (rahio) gets (lapatt-i = clinging) attached (tah) with them.

 

ਬਟਾਊ ਸਿਉ ਜੋ ਲਾਵੈ ਨੇਹ ॥ਤਾ ਕਉ ਹਾਥਿ ਨ ਆਵੈ ਕੇਹ ॥
Batā▫ū si▫o jo lāvai neh Ŧā ka▫o hāth na āvai keh

 

One (Jo) one who (laavai) develops (neyh) attachment (siau) with (bataaoo) a traveler.
(Na keyh) nothing (aavai) comes into (haath) hands (ta kau) of that person i.e. s/he gains nothing from this friendship because the traveler moves away on his journey.

 

ਮਨ ਹਰਿ ਕੇ ਨਾਮ ਕੀ ਪ੍ਰੀਤਿ ਸੁਖਦਾਈ ॥ਕਰਿ ਕਿਰਪਾ ਨਾਨਕ ਆਪਿ ਲਏ ਲਾਈ ॥੩॥
Man har ke nām kī parīṯ sukẖ▫ḏā▫ī Kar kirpā Nānak āp la▫e lā▫ī ||3||

 

O (man = mind) human being, (preet-i) love/obedience to Naam/commands (key) of (har-i) the Almighty (sukhdaaee) gives comfort, because all aspirations are fulfilled.
But only such a person develops this love whom the Creator (aapi) IT-self (laey laaee = attaches) causes to obey, says fifth Nanak. 3.

 

Note: The next stanza uses the word ਮਿਥਿਆ (mithia) which means false. It is the opposite of truth, which is eternal. Hence, mithia also means transitory or perishable. Attachment to, or pride in, transitory possessions or persons is false and has been used as such below.

 

ਮਿਥਿਆ ਤਨੁ ਧਨੁ ਕੁਟੰਬੁ ਸਬਾਇਆ ॥ਮਿਥਿਆ ਹਉਮੈ ਮਮਤਾ ਮਾਇਆ ॥
Mithi▫ā ṯan ḏẖan kutamb sabā▫i▫ā Mithi▫ā ha▫umai mamṯā mā▫i▫ā

 

(Sabaaia) all (tan-u = body) persons, (dhan-u) wealth and (kuttamb-u) family are (mithia) transitory.

(Haumai) ego, (mamta) attachment and (maaia) the world-play are all (mithiaa) transitory.

 

ਮਿਥਿਆ ਰਾਜ ਜੋਬਨ ਧਨ ਮਾਲ ॥ਮਿਥਿਆ ਕਾਮ ਕ੍ਰੋਧ ਬਿਕਰਾਲ ॥
Mithi▫ā rāj joban ḏẖan māl Mithi▫ā kām kroḏẖ bikrāl

 

Similarly, (raaj = kingdom) authority, (joban) youth, (dhan) wealth and (maal) property are (mithiaa) not forever.
It is (mithia) unethical to indulge in (kaam) lust or have (bikraal) the terrible vice of (krodh) anger.

 

ਮਿਥਿਆ ਰਥ ਹਸਤੀ ਅਸ੍ਵ ਬਸਤ੍ਰਾ ॥ਮਿਥਿਆ ਰੰਗ ਸੰਗਿ ਮਾਇਆ ਪੇਖਿ ਹਸਤਾ ॥
Mithi▫ā rath hasṯī asav basṯarā Mithi▫ā rang sang mā▫i▫ā pekẖ hasṯā

 

Status symbols like (rath) chariots, (hasti) elephants, (asv) horses and expensive (bastras) clothes are (mithiaa) false because they are left behind on death
(Rang) making merry (sang-i) with (maaia) with wealth and (hasta = laughing) being happy (peykh-i) to see all that is false because they provide short-term pleasures, not peace of mind.

 

ਮਿਥਿਆ ਧ੍ਰੋਹ ਮੋਹ ਅਭਿਮਾਨੁ ॥ਮਿਥਿਆ ਆਪਸ ਊਪਰਿ ਕਰਤ ਗੁਮਾਨੁ ॥
Mithi▫ā ḏẖaroh moh abẖimān Mithi▫ā āpas ūpar karaṯ gumān

 

(Dhroh) breach of trust, (moh) attachment to objects of transitory pleasures and (abhimaan-u) vanity are (mithia) evil as they harm others and create a feeling of guilt in the mind.
It is (mithiaa) wrong (karat gumaan) to be so proud (aapas oopar) of one-self that hurts others.

 

ਅਸਥਿਰੁ ਭਗਤਿ ਸਾਧ ਕੀ ਸਰਨ ॥ਨਾਨਕ ਜਪਿ ਜਪਿ ਜੀਵੈ ਹਰਿ ਕੇ ਚਰਨ ॥੪॥
Asthir bẖagaṯ sāḏẖ kī saran Nānak jap jap jīvai har ke cẖaran ||4||

 

On the other hand, (bhagat-i) devotion to the Almighty (saran = sanctuary) under guidance (ki) of (saadh) the guru is (asthir-u = stable) lasting, it helps here and in the hereafter.
One (jeevai) lives, i.e. does not fall prey to vices (jap-i jap-i) remembering (har ke charan) the Creator’s feet i.e. by submitting to Divine commands/obeying directions on role in life. 4.

 

Note: The next verse lists some of the unethical things we do. They are mithia i.e. false/wrong.

 

ਮਿਥਿਆ ਸ੍ਰਵਨ ਪਰ ਨਿੰਦਾ ਸੁਨਹਿ ॥ਮਿਥਿਆ ਹਸਤ ਪਰ ਦਰਬ ਕਉ ਹਿਰਹਿ ॥
Mithi▫ā sarvan par ninḏā sunėh Mithi▫ā hasaṯ par ḏarab ka▫o hirėh

 

It is (mithia = false) evil for (sravan) the ears to (sunah-i) listen to (ninda) slander of (par) others. Or for (hast) for the hands to (hirah-i = take away) to steal (par) others’ (darab) wealth/property.

 

Page 269

ਮਿਥਿਆ ਨੇਤ੍ਰ ਪੇਖਤ ਪਰ ਤ੍ਰਿਅ ਰੂਪਾਦ ॥ਮਿਥਿਆ ਰਸਨਾ ਭੋਜਨ ਅਨ ਸ੍ਵਾਦ ॥
Mithi▫ā neṯar pekẖaṯ par ṯari▫a rūpāḏ Mithi▫ā rasnā bẖojan an savāḏ

 

It is (mithiaa) evil for (netar) the yes to viciously (peykhat) look at (tria roop-aad = women’s beauty etc) others’ women and wealth.
It is (mithia) harmful for (rasna) the tongue to crave for (bhojan) food (an) other (savaad) tastes, i.e. only for the sake of taste rather than nutrition.

 

ਮਿਥਿਆ ਚਰਨ ਪਰ ਬਿਕਾਰ ਕਉ ਧਾਵਹਿ ॥ਮਿਥਿਆ ਮਨ ਪਰ ਲੋਭ ਲੁਭਾਵਹਿ ॥
Mithi▫ā cẖaran par bikār ka▫o ḏẖāvėh Mithi▫ā man par lobẖ lubẖāvėh

 

It is evil for (charan) for the feet (dhaavai) to run (kau) for doing (bikaar) vicious things (bikaar) to others.
It is evil for (man) the mind to (lobh) be greedy and think of (lubhaavah-i) coveting (par = others) what belongs to others.

 

ਮਿਥਿਆ ਤਨ ਨਹੀ ਪਰਉਪਕਾਰਾ ॥ਮਿਥਿਆ ਬਾਸੁ ਲੇਤ ਬਿਕਾਰਾ ॥
Mithi▫ā ṯan nahī par▫upkārā Mithi▫ā bās leṯ bikārā

 

(Tan) the body is (mithia) useless if it does not do (parupkaara) good for others.
It is evil for the nose to be (baas let = take the smell) tempted by scents and commit (bikaara) vice.

 

ਬਿਨੁ ਬੂਝੇ ਮਿਥਿਆ ਸਭ ਭਏ ॥ਸਫਲ ਦੇਹ ਨਾਨਕ ਹਰਿ ਹਰਿ ਨਾਮ ਲਏ ॥੫॥
Bin būjẖe mithi▫ā sabẖ bẖa▫e Safal ḏeh Nānak har har nām la▫e ||5||

 

(Sabh) everything (mithiaa) transitory/false/evil/useless (bhaey) happens (bin-u = without) by not (boojhey) understanding Naam/Divine virtues and commands.
The human (deyh) body is (saphal) fruitful, i.e. does right things (laey = taking) understanding/assimilating (naam) Divine virtues and commands. 5.

 

ਬਿਰਥੀ ਸਾਕਤ ਕੀ ਆਰਜਾ ॥ਸਾਚ ਬਿਨਾ ਕਹ ਹੋਵਤ ਸੂਚਾ ॥
Birthī sākaṯ kī ārjā Sācẖ binā kah hovaṯ sūcẖā

 

(Aarja = life) human birth of (saakat = worshipper of shakti/power) a materialistic (birthi) is wasted, i.e. s/he cannot do any good.
Because, (kah = what?) no (soochaa = clean) good act can (hovat) happen (binaa) without (saach) truthfully obeying Divine commands.

 

ਬਿਰਥਾ ਨਾਮ ਬਿਨਾ ਤਨੁ ਅੰਧ ॥ਮੁਖਿ ਆਵਤ ਤਾ ਕੈ ਦੁਰਗੰਧ ॥
Birthā nām binā ṯan anḏẖ Mukẖ āvaṯ ṯā kai ḏurganḏẖ

 

(Tan-u) the body acts (andh) blindly (binaa) without awareness of (naam) Divine virtues and commands, and human birth (birtha) is wasted.
(Durgandh) foul smell (aavai) comes (mukh-i) from mouth (kai) of (ta) that person, s/he speaks viciously.

 

ਬਿਨੁ ਸਿਮਰਨ ਦਿਨੁ ਰੈਨਿ ਬ੍ਰਿਥਾ ਬਿਹਾਇ ॥ਮੇਘ ਬਿਨਾ ਜਿਉ ਖੇਤੀ ਜਾਇ ॥
Bin simran ḏin rain baritha bihā▫e Megẖ binā ji▫o kẖeṯī jā▫e

 

(Din-u) day and (rain-i) night, i.e. whole life (bihaaey) passes (birtha) in vain (bin-u) without (simran) keeping in mind Naam/Divine virtues and commands.
(Jiau) just as (kheyti) a crop (jaaey = goes) withers/fails (bina) without (meygh = clouds, rain) irrigation.

 

ਗੋਬਿਦ ਭਜਨ ਬਿਨੁ ਬ੍ਰਿਥੇ ਸਭ ਕਾਮ ॥ਜਿਉ ਕਿਰਪਨ ਕੇ ਨਿਰਾਰਥ ਦਾਮ ॥
Gobiḏ bẖajan bin barithe sabẖ kām Ji▫o kirpan ke nirārath ḏām

 

(Sabh kaam) all actions of a person go (brithey) in vain (bin) without (bhajan) remembering/obeying (gobind) the Master of the world.

(Jiau) just as (daam) the money of (kirpan = miser) one who locks it up is (niraarath = of no use) is not productive.

 

ਧੰਨਿ ਧੰਨਿ ਤੇ ਜਨ ਜਿਹ ਘਟਿ ਬਸਿਓ ਹਰਿ ਨਾਉ ॥ਨਾਨਕ ਤਾ ਕੈ ਬਲਿ ਬਲਿ ਜਾਉ ॥੬॥
Ḏẖan ḏẖan ṯe jan jih gẖat basi▫o har nā▫o Nānak ṯā kai bal bal jā▫o ||6||

 

(Tey) those (Jan) person are (dhan-i dhan-i) are greatly blessed (jih) in whose (ghatt-i) mind (naau) Naam/virtues and commands of (har-i) the Almighty (basio) abide, is i.e. who conforms to Naam.

I (bal-i bal-i jaau = am sacrifice) adore (ta kai) that person, says fifth Nanak. 6.

 

ਰਹਤ ਅਵਰ ਕਛੁ ਅਵਰ ਕਮਾਵਤ ॥ਮਨਿ ਨਹੀ ਪ੍ਰੀਤਿ ਮੁਖਹੁ ਗੰਢ ਲਾਵਤ ॥
Rahaṯ avar kacẖẖ avar kamāvaṯMan nahī parīṯ mukẖahu gandẖ lāvaṯ

 

A person (raht) professes (avar = other) one thing and (kamaavat) practices (kachh-u) something (avar) else.
S/he does not have (preet-i) love for the Almighty (man-i) in mind; but only (ganddh laavat) impresses people (mukhah-u = by mouth) by mere talk.

 

ਜਾਨਨਹਾਰ ਪ੍ਰਭੂ ਪਰਬੀਨ ॥ ਬਾਹਰਿ ਭੇਖ ਨ ਕਾਹੂ ਭੀਨ ॥
Jānanhār parabẖū parbīn Bāhar bẖekẖ na kāhū bẖīn

 

(Jananhaar) the Omniscient (prabhoo) Almighty (parbeen = accomplished) knows everything, i.e. thoughts and actions of the creature.
IT is not (bheen) pleased by (bahar-i) outward (bheykh) guise/look.

 

ਅਵਰ ਉਪਦੇਸੈ ਆਪਿ ਨ ਕਰੈ ॥ਆਵਤ ਜਾਵਤ ਜਨਮੈ ਮਰੈ ॥
Avar upḏesai āp na karai Āvaṯ jāvaṯ janmai marai

 

One who (updesai) preaches (avar) others but does not (karai = does) practice (aap-i) him/her-self.
S/he (aavat jaavat = coming and going) remains in cycles of (janammai) births and (marai) deaths, – because she is not approved for union with the Almighty.

 

ਜਿਸ ਕੈ ਅੰਤਰਿ ਬਸੈ ਨਿਰੰਕਾਰੁ ॥ਤਿਸ ਕੀ ਸੀਖ ਤਰੈ ਸੰਸਾਰੁ ॥
Jis kai anṯar basai nirankār Ŧis kī sīkẖ ṯarai sansār

 

(Jis) one in whose (antar-i) mind (nirankaar) the formless Almighty (basai) abides i.e. one who conforms to Divine virtues and commands.
(Sansaar-u = world) others in his/her company (tarai = swim, ferried across) overcome vices in the world-play by (tis) his/her (seekh = teachings) guidance.

 

ਜੋ ਤੁਮ ਭਾਨੇ ਤਿਨ ਪ੍ਰਭੁ ਜਾਤਾ ॥ਨਾਨਕ ਉਨ ਜਨ ਚਰਨ ਪਰਾਤਾ ॥੭॥
Jo ṯum bẖāne ṯin parabẖ jāṯā Nānak un jan cẖaran parāṯā ||7||

 

(Jo) those whom (tum) you (bhaaney) approve – and lead to the guru, (tin) they (jaata) know/get awareness of Naam of (prabh = the Almighty) the Almighty and conform to it.
I shall (praata) fall (charan) at the feet of (nun) those (Jan) devotees, says fifth Nanak. 7.

 

ਕਰਉ ਬੇਨਤੀ ਪਾਰਬ੍ਰਹਮੁ ਸਭੁ ਜਾਨੈ ॥ਅਪਨਾ ਕੀਆ ਆਪਹਿ ਮਾਨੈ ॥
Kara▫o benṯī pārbarahm sabẖ jānai Apnā kī▫ā āpėh mānai

 

I (karau beynti) submit that (paarbrahm-u) the Supreme Being (jaanai) knows (sabh-u) everything.

IT (apah-i) by IT-self (maanai) obeys the orders (keea) given by (aapan) IT-self – being within every creature.

 

ਆਪਹਿ ਆਪ ਆਪਿ ਕਰਤ ਨਿਬੇਰਾ ॥ਕਿਸੈ ਦੂਰਿ ਜਨਾਵਤ ਕਿਸੈ ਬੁਝਾਵਤ ਨੇਰਾ ॥
Āpėh āp āp karaṯ niberā Kisai ḏūr janāvaṯ kisai bujẖāvaṯ nerā

 

The Creator is (aapeh aap = own-self) by IT-self and (karat nibera) decides everything (aap-i) by the Self without consulting anyone else.
IT makes (kisai) some (janaavat = know) perceive God (door-i) far away and (kisai) another (bujhaavat) gives the understanding of being near i.e. some people find God near and obey while others consider God far away, and ignore Divine commands.

 

ਉਪਾਵ ਸਿਆਨਪ ਸਗਲ ਤੇ ਰਹਤ ॥ਸਭੁ ਕਛੁ ਜਾਨੈ ਆਤਮ ਕੀ ਰਹਤ ॥
Upāv si▫ānap sagal ṯe rahaṯSabẖ kacẖẖ jānai āṯam kī rahaṯ

 

The Creator (rahat) is beyond, i.e. cannot be found by (sagal) all (upaau) efforts and (siaanap) cleverness/pretensions.
IT abides in all and (jaanat) knows (sabh-u kachh-u) everything about (rahat) the state of (aatam = inner-self) minds of the creatures

 

ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਲਏ ਲੜਿ ਲਾਇ ॥ਥਾਨ ਥਨੰਤਰਿ ਰਹਿਆ ਸਮਾਇ ॥
Jis bẖāvai ṯis la▫e laṛ lā▫e Thān thananṯar rahi▫ā samā▫e

 

(Jis-u) one whom IT (bhaavai) likes, the Master (larr-i laaey) attaches (tis) that person to IT-self, i.e. motivates to conform to Divine commands.
The Creator (rahia samaae) pervades (thaan) all places and (thanantar) gaps between places.

 

ਸੋ ਸੇਵਕੁ ਜਿਸੁ ਕਿਰਪਾ ਕਰੀ ॥ਨਿਮਖ ਨਿਮਖ ਜਪਿ ਨਾਨਕ ਹਰੀ ॥੮॥੫॥
So sevak jis kirpā karī Nimakẖ nimakẖ jap Nānak harī ||8||5

 

That person becomes (seyvak = servant) obedient to the Almighty (jis-u) on whom IT (kirpa kari) bestows grace.
In order to earn grace we should (jap-i) conform to commands of the Creator (nimakh nimakh) every moment and live by the virtues of (hari) the Creator, says fifth Nanak. 8. 5.