SGGS pp 274-275, Gaurri Sukhmani Asttpadee 9

 

ਸਲੋਕੁ ॥ਉਰਿ ਧਾਰੈ ਜੋ ਅੰਤਰਿ ਨਾਮੁ ॥ਸਰਬ ਮੈ ਪੇਖੈ ਭਗਵਾਨੁ ॥ਨਿਮਖ ਨਿਮਖ ਠਾਕੁਰ ਨਮਸਕਾਰੈ ॥ਨਾਨਕ ਓਹੁ ਅਪਰਸੁ ਸਗਲ ਨਿਸਤਾਰੈ॥੧॥
Salok Ur ḏẖārai jo anṯar nām Sarab mai pekẖai bẖagvān Nimakẖ nimakẖ ṯẖākur namaskārai Nānak oh apras sagal nisṯārai ||1||

 

Note:  This ninth Asttpadee shows who is pure, i.e. free of vices. Aparas meaning untouched i.e. a person who considers himself so pure that as not to be touched by anyone. The Guru points out that only one who lives by virtues and keeps away from vices is pure.

 

(Slok) prologue (Jo) one who (dharai) keeps (naam-u) Divine commands (antar-i = within) in (ur-i) mind, (peykhai) sees (bhagvaan) the Almighty (mai) in (sarab) all.
(Namskaarai) pays obeisance to/obeys (tthaakur) the Master (nimakh nimakh) every moment i.e. in all activities. (Oh) that (aparas-u = untouched by vices) pious person is free of vices, and (nistaarai) ferries (sagal) every one across the world-ocean of, i.e. leads to overcome, vices, says fifth Nanak. 1.

 

ਅਸਟਪਦੀ ॥ਮਿਥਿਆ ਨਾਹੀ ਰਸਨਾ ਪਰਸ ॥ਮਨ ਮਹਿ ਪ੍ਰੀਤਿ ਨਿਰੰਜਨ ਦਰਸ ॥
Asatpaḏī Mithi▫ā nāhī rasnā paras Man mėh parīṯ niranjan ḏaras

 

(Asttpadee) composition of eight stanzas (Mithiaa) falsehood does not (paras) touch his/her tongue – is ever truthful, has (preet-i = love) longing for (daras = sight) vision of (niranjan = unstained) the pristine Master (ma hi) in mind.

 

ਪਰ ਤ੍ਰਿਅ ਰੂਪੁ ਨ ਪੇਖੈ ਨੇਤ੍ਰ ॥ਸਾਧ ਕੀ ਟਹਲ ਸੰਤ ਸੰਗਿ ਹੇਤ ॥
Par ṯari▫a rūp na pekẖai neṯar Sāḏẖ kī tahal sanṯsang heṯ

 

(Na) does not (peykhai = see) cast eye on (roop-u = looks) the beauty of (par) other (trial) woman than own wife.
Engages in (ttahl) service of (saadh) saints and (heyt) loves/obeys (sant= with saints) the guru.

 

ਕਰਨ ਨ ਸੁਨੈ ਕਾਹੂ ਕੀ ਨਿੰਦਾ ॥ਸਭ ਤੇ ਜਾਨੈ ਆਪਸ ਕਉ ਮੰਦਾ ॥
Karan na sunai kāhū kī ninḏā Sabẖ ṯe jānai āpas ka▫o manḏā

 

Does not (sunai) listen/pay attention to (ninda) slander of (kaahoo) anyone (karan) with the rears
(Jjaanai) considers (aapas kau = self) himself (manda) worse (te) than (sabh) all i.e. recognizes own faults.

 

ਗੁਰ ਪ੍ਰਸਾਦਿ ਬਿਖਿਆ ਪਰਹਰੈ ॥ਮਨ ਕੀ ਬਾਸਨਾ ਮਨ ਤੇ ਟਰੈ ॥
Gur parsāḏ bikẖi▫ā parharai Man kī bāsnā man ṯe tarai

 

(Parharai) keeps away from (bikhia = poison) vices (prasaad-i) with grace/guidance of (guru) the guru. the world-play with (guru prasaadi = guru’s grace) the guru’s guidance;
(Ttarai) holds back (baasna) desires (ki) of (man) the mind (tey) from (man) the mind.

 

ਇੰਦ੍ਰੀ ਜਿਤ ਪੰਚ ਦੋਖ ਤੇ ਰਹਤ ॥ਨਾਨਕ ਕੋਟਿ ਮਧੇ ਕੋ ਐਸਾ ਅਪਰਸ ॥੧॥
Inḏrī jiṯ pancẖ ḏokẖ ṯe rahaṯ Nānak kot maḏẖe ko aisā apras ||1||

 

(Jit = conquers) controls (indri) sensory organs and (rahat) remains (rahat) free of (panch) the five (dokh = faults) vices – of lust, anger, greed, worldly attachments and vanity. 1.

 

Note: The next stanza takes the example of Baisno i.e. a Vaishnav, the believer in Vishnu the second deity of Hindu trinity, responsible for sustaining the world. This is metaphor for a believer in the Almighty, which term has been used in the translation below.

 

ਬੈਸਨੋ ਸੋ ਜਿਸੁ ਊਪਰਿ ਸੁ ਪ੍ਰਸੰਨ ॥ਬਿਸਨ ਕੀ ਮਾਇਆ ਤੇ ਹੋਇ ਭਿੰਨ ॥
Baisno so jis ūpar suparsan Bisan kī mā▫i▫ā ṯe ho▫e bẖinn

 

(Baisno) a believer in the Almighty, i.e. a true saint is (so = that) one (oopar-i = on) with (jis-u) whom (s-u = that) the almighty is (suprasa’nn) well pleased – because of qualities detailed hereinafter.
S/he (hoey) remains (bhin = separate) away (tey) from (maaia) the temptations in the world-play (ki) of (bisan) the Almighty.

 

ਕਰਮ ਕਰਤ ਹੋਵੈ ਨਿਹਕਰਮ ॥ਤਿਸੁ ਬੈਸਨੋ ਕਾ ਨਿਰਮਲ ਧਰਮ ॥
Karam karaṯ hovai nihkaram Ŧis baisno kā nirmal ḏẖaram

 

(Karat) does (karam) work but (hovai) is (nihkaram) not attached to it for rewards.
(dharam) dutifulness (ka) of (this) that (baisno) believer is (nirmal) pure i.e. such a believer is truly devoted and dutiful.

 

ਕਾਹੂ ਫਲ ਕੀ ਇਛਾ ਨਹੀ ਬਾਛੈ ॥ਕੇਵਲ ਭਗਤਿ ਕੀਰਤਨ ਸੰਗਿ ਰਾਚੈ ॥
Kāhū fal kī icẖẖā nahī bācẖẖai Keval bẖagaṯ kīrṯan sang rācẖai

 

S/he does not (ichha baachai) wish for (kahoo) any (phal = fruit) reward for devotion to the Almighty.
And (keval) only (raachai) conforms (sang-i) to (bhagat-i) dedication and (keertan) singing praises of the Almighty.

 

ਮਨ ਤਨ ਅੰਤਰਿ ਸਿਮਰਨ ਗੋਪਾਲ ॥ਸਭ ਊਪਰਿ ਹੋਵਤ ਕਿਰਪਾਲ ॥
Man ṯan anṯar simran gopāl Sabẖ ūpar hovaṯ kirpāl

 

His/her practice is (simran) remembrance/compliance with directions of the Almighty (gopal) the nurturer of the universe (antar-i) in by (man = mind) thoughts and (tan = body) actions.

s/he (hovat) is (kirpaal) kind (oopar-i = on) to (sabh) all.

 

ਆਪਿਦ੍ਰਿੜੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥ਨਾਨਕ ਓਹੁ ਬੈਸਨੋ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥੨॥
Āp ḏariṛai avrah nām japāvai Nānak oh baisno param gaṯ pāvai ||2||

 

S/he (aap-i) him/her-self (drirrai) has firm commitment to (naam-u) Divine commands and (avrah) others (japaavai) leads (avrah) others (japaavai) to obey.

(Oh) that (baisno) believer (paavai) attains (param) the supreme (gat-i) state, i.e. is free of other ideas and finds the Creator within, says Nanak. 2.

 

Note: The next stanzas is about Bhagauti meaning a devotee, and refers to those who do Raas Leela or worship through dance and music imitating how Krishna of the Mahabharta played with the Gopis, the milk-maids. The guru here exhorts the devotee to worship by way of love and service of the Almighty instead.

 

ਭਗਉਤੀ ਭਗਵੰਤ ਭਗਤਿ ਕਾ ਰੰਗੁ ॥ਸਗਲ ਤਿਆਗੈ ਦੁਸਟ ਕਾ ਸੰਗੁ ॥
Bẖag▫uṯī bẖagvanṯ bẖagaṯ kā rang Sagal ṯi▫āgai ḏusat kā sang

 

A (bhagauti) devotee is imbued with (rang-u) love (bhaagat-i) of devotion/obedience to the Almighty.
S/he (tiaagai) gives up (sang-i) company/path of (dust) evil.

 

ਮਨ ਤੇ ਬਿਨਸੈ ਸਗਲਾ ਭਰਮੁ ॥ਕਰਿ ਪੂਜੈ ਸਗਲ ਪਾਰਬ੍ਰਹਮੁ ॥
Man ṯe binsai saglā bẖaram Kar pūjai sagal pārbarahm

 

A devotee of the Almighty (binsai) banishes (sagla) all (bharam) doubts (tey) from (man) the mind i.e. does not lose his/her focus on the One Master to worship, or look to anyone else.
(Kar-i = makes) acknowledges the Creator as the (paarbrahm) Supreme Being and (poojai = worships) invokes.

 

ਸਾਧਸੰਗਿ ਪਾਪਾ ਮਲੁ ਖੋਵੈ ॥ਤਿਸੁ ਭਗਉਤੀ ਕੀ ਮਤਿ ਊਤਮ ਹੋਵੈ ॥
Sāḏẖsang pāpā mal kẖovai Ŧis bẖag▫uṯī kī maṯ ūṯam hovai

 

One who (saadhsang-i) with company/guidance of the guru, (khovai = loses) gives up (mal-u = filth) influence of past (paapa = sins) wrongdoings. (Mat-i) the mindset of (this = that) such a (bhagauti) devotee (hovai) becomes (ootam) sublime – pure.

 

ਭਗਵੰਤ ਕੀ ਟਹਲ ਕਰੈ ਨਿਤ ਨੀਤਿ ॥ਮਨੁ ਤਨੁ ਅਰਪੈ ਬਿਸਨ ਪਰੀਤਿ ॥
Bẖagvṯan kī tahal karai niṯ nīṯ  Man ṯan arpai bisan parīṯ

 

S/he (nit neet) ever (karai = does) engages in (ttahl) service of (bhagvant) the Almighty i.e. ever lives in obedience of Divine commands, the natural laws; and (arpai) dedicates (man, tan) mind and body to (preet-i) love/obedience of (bisan = Vishnu – metaphor for) the Almighty.

 

ਹਰਿ ਕੇ ਚਰਨ ਹਿਰਦੈ ਬਸਾਵੈ ॥ਨਾਨਕ ਐਸਾ ਭਗਉਤੀ ਭਗਵੰਤ ਕਉ ਪਾਵੈ ॥੩॥
Har ke cẖaran hirḏai basāvai Nānak aisā bẖag▫uṯī bẖagvanṯ ka▫o pāvai ||3||

 

S/he (basaavai) keeps (har-i key) the Creator’s (charan) feet (hirdai) in the mind i.e. places the self in care and obedience of the Almighty.
(Aisa) such a devotee (paavai) finds (bhagvant kau) the Creator, says fifth Nanak. 3.

 

Note: The next stanza is about ਪੰਡਿਤੁ (pandit) a learned person. The guru says that a learned person is one who educates his/her own mind, does not live by rituals etc. but tries to understand the essence of the scriptures.

 

ਸੋ ਪੰਡਿਤੁ ਜੋ ਮਨੁ ਪਰਬੋਧੈ ॥ਰਾਮ ਨਾਮੁ ਆਤਮ ਮਹਿ ਸੋਧੈ ॥
So pandiṯ jo man parboḏẖai Rām nām āṯam mėh soḏẖai

 

A (pandit) learned person is (so = that) one (Jo) who (parbodhai) educates his/her own (man) mind – with what s/he reads.
And (sodhai) understands (raam naam-u) commands of (raam) the Creator (aatam = inner-self, ma hi = in) in the mind.

 

ਰਾਮ ਨਾਮ ਸਾਰੁ ਰਸੁ ਪੀਵੈ ॥ਉਸੁ ਪੰਡਿਤ ਕੈ ਉਪਦੇਸਿ ਜਗੁ ਜੀਵੈ ॥
Rām nām sār ras pīvai Us pandiṯ kai upḏes jag jīvai

 

S/he (peevai) drinks (saar-u) the sublime (ras-u) elixir of, i.e. understands (raam naam) Divine virtues.

(Jag-u = world) others (jeevai = lives) do not fall prey to vices (updeys-i) with guidance of (us-u) that learned person.

 

ਹਰਿ ਕੀ ਕਥਾ ਹਿਰਦੈ ਬਸਾਵੈ ॥ਸੋ ਪੰਡਿਤੁ ਫਿਰਿ ਜੋਨਿ ਨ ਆਵੈ ॥
Har kī kathā hirḏai basāvai So pandiṯ fir jon na āvai

 

The Pandit who (basaavai = causes to abide) keeps (katha = discourse) commands (ki) of (har-i) Creator (hirdai) in mind – and conforms to them.
(So) that Pandit (na aavai) does not come into (jon-i = life form) another life i.e. is freed from the cycles of rebirths and deaths.

 

ਬੇਦ ਪੁਰਾਨ ਸਿਮ੍ਰਿਤਿ ਬੂਝੈ ਮੂਲ ॥ਸੂਖਮ ਮਹਿ ਜਾਨੈ ਅਸਥੂਲੁ ॥
Beḏ purān simriṯ būjẖai mūl Sūkẖam mėh jānai asthūl

 

He (boojhai) understands (mool = root) the essence of (bed puraan smriti) – Vedas, Puraanas and Smritis – and does not go by the rituals and superstitions contained in them.
And (jaanai = knows) understands that (asthool = gross) the visible creation exists in obedience to (sookham = subtle) the invisible Creator i.e. the natural laws.

 

ਚਹੁ ਵਰਨਾ ਕਉ ਦੇ ਉਪਦੇਸੁ॥ਨਾਨਕ ਉਸੁ ਪੰਡਿਤ ਕਉ ਸਦਾ ਅਦੇਸੁ ॥੪॥
Cẖahu varnā ka▫o ḏe upḏes Nānak us pandiṯ ka▫o saḏā aḏes ||4||

 

He (dey = gives, updeys-u = sermon) counsel to (chahu varna = the four caste systems of the Hindu belief) all sections i.e. does not believe that scriptural knowledge is only for the Brahmin.
I (sadaa) ever pay (aades= obeisance) respect (kau) to (us-u) that Pandit, says fifth Nanak. 4.

 

Note: The next stanza is about ਬੀਜ ਮੰਤ੍ਰੁ (beej mantr) meaning seed mantra, the fundamental teaching. It is Naam, the instruction on role in life present inside every creature.

 

ਬੀਜ ਮੰਤ੍ਰੁ ਸਰਬ ਕੋ ਗਿਆਨੁ ॥ਚਹੁ ਵਰਨਾ ਮਹਿ ਜਪੈ ਕੋਊ ਨਾਮੁ ॥
Bīj manṯar sarab ko gi▫ān Cẖahu varnā mėh japai ko▫ū nām

(Giaan-u) awareness of (beej mantr-u) the seed mantra/Naam is given by the Creator (ko) to (sarab) all. But (ko-oo) some rare person amongst (chah-u) the four caste systems (japai) recalls/obeys (naam-u) the Divine directions.

ਜੋ ਜੋ ਜਪੈ ਤਿਸ ਕੀ ਗਤਿ ਹੋਇ ॥ਸਾਧਸੰਗਿ ਪਾਵੈ ਜਨੁ ਕੋਇ ॥
Jo jo japai ṯis kī gaṯ ho▫e Sāḏẖsang pāvai jan ko▫e

 

(Jo Jo) everyone who (japai) recalls/obeys, (gat-i) freedom from vices and cycles of reincarnation (hoey = happens) is attained (tis = that, ki = of) by that person.
But (koey) some rare (jan-u = servant) devotee (paavai) obtains awareness of Naam (saadhsangi) with company/guidance of the guru.

 

ਕਰਿ ਕਿਰਪਾ ਅੰਤਰਿ ਉਰ ਧਾਰੈ ॥ਪਸੁ ਪ੍ਰੇਤ ਮੁਘਦ ਪਾਥਰ ਕਉ ਤਾਰੈ ॥
Kar kirpā anṯar ur ḏẖārai Pas pareṯ mugẖaḏ pāthar ka▫o ṯārai

 

One on whom the Creator (kar-i kirpa) bestows grace, that person (urdhaarai) keeps Naam in mind and lives by it.
This (taarai = ferries across) helps overcome vices even by those (pasu = animal) with animal type instincts, (preyt = wandering spirits) with wandering minds, (mughad) those who are foolish and (paathar = stone) the stonehearted i.e. who are impervious to instruction.

 

ਸਰਬ ਰੋਗ ਕਾ ਅਉਖਦੁ ਨਾਮੁ ॥ਕਲਿਆਣ ਰੂਪ ਮੰਗਲ ਗੁਣ ਗਾਮ ॥
Sarab rog kā a▫ukẖaḏ nām Kali▫āṇ rūp mangal guṇ gām

 

Conformance to Naam is (aukhad = medicine) the cure for (sarab) all (rog) ailments, i.e. conformance to rules keeps troubles away.
(Gaam = singing) praising and emulating (gun) Divine virtues – and living by them – brings (roop = form) the state of (kalyaan) happiness and (mangal) joy.

 

ਕਾਹੂ ਜੁਗਤਿ ਕਿਤੈ ਨ ਪਾਈਐ ਧਰਮਿ ॥ਨਾਨਕ ਤਿਸੁ ਮਿਲੈ ਜਿਸੁ ਲਿਖਿਆ ਧੁਰਿ ਕਰਮਿ ॥੫॥
Kāhū jugaṯ kiṯai na pā▫ī▫ai ḏẖaram Nānak ṯis milai jis likẖi▫ā ḏẖur karam ||5||

 

One does not (paaeeai) obtain the above through (kaahoo) any (jugat-i) method, (kitai) at some particular place or (dharam-i) by rituals.
Only (tis-u) that person (milai) gets them (jis-u) who has it (likhia) written in his/her destiny (dhur-i) at the source (karam-i) based on deeds, says fifth Nanak. 5.

 

Note: The next stanza is about ਦਾਸ (daas) meaning a servant or devotee. The stanza defines a devotee and describes his/her qualities.

 

ਜਿਸ ਕੈ ਮਨਿ ਪਾਰਬ੍ਰਹਮ ਕਾ ਨਿਵਾਸੁ ॥ਤਿਸ ਕਾ ਨਾਮੁ ਸਤਿ ਰਾਮਦਾਸੁ ॥
Jis kai man pārbarahm kā nivās Ŧis kā nām saṯ Rāmḏās

 

(Jis kai) one in whose (man-i) mind is (nivaas) the abode of (paarbrahm) the Supreme Being i.e. who keeps has the Creator in mind – conforms to Naam.
(Naam) the name (tis ka) of that person i.e. such a person is called (sat-i) a true (raamdaas-u) devotee of the Almighty.

 

ਆਤਮ ਰਾਮੁ ਤਿਸੁ ਨਦਰੀ ਆਇਆ ॥ਦਾਸ ਦਸੰਤਣ ਭਾਇ ਤਿਨਿ ਪਾਇਆ ॥
Āṯam rām ṯis naḏrī ā▫i▫ā Ḏās ḏasanṯaṇ bẖā▫e ṯin pā▫i▫ā

 

(Raam-u) the all-pervasive Master (nadri aaia = is seen) is found by (ti-u) him/her (aatam) within the self.
(Tin-i) s/he (paaia) finds the Master within (bhaaey) with the love/devotion of a (daas dasantan) servant of servants i.e. through humbly living by Divine commands.

 

ਸਦਾ ਨਿਕਟਿ ਨਿਕਟਿ ਹਰਿ ਜਾਨੁ ॥ਸੋ ਦਾਸੁ ਦਰਗਹ ਪਰਵਾਨੁ ॥
Saḏā nikat nikat har jān So ḏās ḏargėh parvān

 

The Almighty is (sadaa) ever (nikatt-i) near/inside everyone, one who (jaan-u = knows) considers (har-i) the Almighty (jaan-u = knows) considers (har-i) the Creator (nikatt-i) to be near, – obeys Divine commands.

(So) that (daas-u) seeker is (parvaan-u) accepted (dargah) in Divine court i.e. attains union with the Creator.

 

ਅਪੁਨੇ ਦਾਸ ਕਉ ਆਪਿ ਕਿਰਪਾ ਕਰੈ ॥ਤਿਸੁ ਦਾਸ ਕਉ ਸਭ ਸੋਝੀ ਪਰੈ ॥
Apune ḏās ka▫o āp kirpā karai Ŧis ḏās ka▫o sabẖ sojẖī parai

 

(Aap-i = self) the Almighty (kirpa karai) bestows grace (kau) on (apney = own) ITs seeker.
And (this = that) the seeker (praise) gets (sojhi) understanding of (sabh) everything – knows his/her duties.

 

ਸਗਲ ਸੰਗਿ ਆਤਮ ਉਦਾਸੁ ॥ਐਸੀ ਜੁਗਤਿ ਨਾਨਕ ਰਾਮਦਾਸੁ ॥੬॥
Sagal sang āṯam uḏās Aisī jugaṯ Nānak Rāmḏās ||6||

 

A devotee lives (sang-i) with (sagal) everyone but still remains (udaas-u) unattached.
(Aisi = such) this is (jugat-i) the way of life of (raamdaas-u) a devotee of the Almighty, says fifth Nanak. 6.

 

Page 275

 

Note: There are two types of bondage – one is to rituals, wealth and relatives in life and the other is to temptations, which cause to forget the Almighty. The next stanza is about ਜੀਵਨ ਮੁਕਤਿ (jeevan mukt) emancipated in life, i.e. one who has achieved freedom from both while alive.

 

ਪ੍ਰਭ ਕੀ ਆਗਿਆ ਆਤਮ ਹਿਤਾਵੈ ॥ਜੀਵਨ ਮੁਕਤਿ ਸੋਊ ਕਹਾਵੈ ॥
Parabẖ kī āgi▫ā āṯam hiṯāvai Jīvan mukaṯ so▫ū kahāvai

 

One who (aatam = soul) in his/her heart (hitaavai) loves (aagia) commands of (prabh) the Creator i.e. who lovingly lives by Divine commands/laws of nature. (So-oo) that person is (kahaavai) known as (jeevan mukt-i) emancipated in life – like a dead person.

ਤੈਸਾ ਹਰਖੁ ਤੈਸਾ ਉਸੁ ਸੋਗੁ ॥ਸਦਾ ਅਨੰਦੁ ਤਹ ਨਹੀ ਬਿਓਗੁ ॥
Ŧaisā harakẖ ṯaisā us sog Saḏā anand ṯah nahī bi▫og

 

For (us-u = that) him/her, (taisa) as is (harakh-u) joy (taisa) so is (sog-u) sorrow.
(Tah) for him/her there is (sadaa) ever (anand) bliss of being with the Creator; (nahi) not (biog) sorrows due to separation from the Almighty

ਤੈਸਾ ਸੁਵਰਨੁ ਤੈਸੀ ਉਸੁ ਮਾਟੀ ॥ਤੈਸਾ ਅੰਮ੍ਰਿਤੁ ਤੈਸੀ ਬਿਖੁ ਖਾਟੀ ॥
Ŧaisā suvran ṯaisī us mātī Ŧaisā amriṯ ṯaisī bikẖ kẖātī

 

For him/her, as is (suvarn = gold-u) riches so is (maati = dust) poverty.
As is (amrit = sweet) comfort so is (bikh khaati = poison and sour) hardship.

 

ਤੈਸਾ ਮਾਨੁ ਤੈਸਾ ਅਭਿਮਾਨੁ ॥ਤੈਸਾ ਰੰਕੁ ਤੈਸਾ ਰਾਜਾਨੁ ॥
Ŧaisā mān ṯaisā abẖimān Ŧaisā rank ṯaisā rājān

 

As is (maan) honor so is (abhimaan, apmaan) dishonor.
As is being (rank) a pauper so is being (raajaan) a king – being wealthy.

 

ਜੋ ਵਰਤਾਏ ਸਾਈ ਜੁਗਤਿ॥ਨਾਨਕ ਓਹੁ ਪੁਰਖੁ ਕਹੀਐ ਜੀਵਨ ਮੁਕਤਿ ॥੭॥
Jo varṯā▫e sā▫ī jugaṯ Nānak oh purakẖ kahī▫ai jīvan mukaṯ ||7||

 

(Jo) whatever the Creator (vartaaey) makes to happen (saaee) that is (jugat-i) the way i.e. s/he goes with whatever happens by Divine will.
(Oh = that) such a person (kahiai) is called (jeevan mukt-i) emancipated in life like a dead person, says fifth Nanak. 7.

 

ਪਾਰਬ੍ਰਹਮ ਕੇ ਸਗਲੇ ਠਾਉ ॥ਜਿਤੁ ਜਿਤੁ ਘਰਿ ਰਾਖੈ ਤੈਸਾ ਤਿਨ ਨਾਉ ॥
Pārbarahm ke sagle ṯẖā▫o Jiṯ jiṯ gẖar rākẖai ṯaisā ṯin nā▫o

 

(Sagle thaau) all places are (ke) of (paarbrahm) the Supreme Being i.e. the Creator’s writ applies everywhere.
(Jit-u jit-u) under wherever (ghar-i = home) role Creator (raakhai) places, (tin) that is (tin) his/her (naau) name/identity.

 

ਆਪੇ ਕਰਨ ਕਰਾਵਨ ਜੋਗੁ ॥ਪ੍ਰਭ ਭਾਵੈ ਸੋਈ ਫੁਨਿ ਹੋਗੁ ॥
Āpe karan karāvan jog Parabẖ bẖāvai so▫ī fun hog

 

(Aapey = self) the Creator is IT-self (karan jog = capable of doing) the doer and (karaavan jog-u) the motivator to action i.e. to engage in what IT desires.
What (prabh) the Creator (bhaavai = likes) desires, (phun-i = then) ultimately that (hog) happens.

 

ਪਸਰਿਓ ਆਪਿ ਹੋਇ ਅਨਤ ਤਰੰਗ ॥ਲਖੇ ਨ ਜਾਹਿ ਪਾਰਬ੍ਰਹਮ ਕੇ ਰੰਗ ॥
Pasri▫o āp ho▫e anaṯ ṯarang Lakẖe na jāhi pārbarahm ke rang

 

The Creator (pasrio) pervades the universe (hoe = being) in (anat, anant) innumerable (tarang = waves) forms.
(Rang) plays of (paarbrahm) the Supreme Being (na jaah-i) cannot be (lakhey) described.

 

ਜੈਸੀ ਮਤਿ ਦੇਇ ਤੈਸਾ ਪਰਗਾਸ ॥ ਪਾਰਬ੍ਰਹਮੁ ਕਰਤਾ ਅਬਿਨਾਸ ॥
Jaisī maṯ ḏe▫e ṯaisā pargās Pārbarahm karṯā abinās

 

One gets (taisa) that (pargaas = light) awareness (jaisi) as (mat-i) the understanding IT (dey-i) gives i.e. every one acts as the Creator motivates from within.
(Paarbrahm-u) the Supreme Being IT-self is (karta) the doer who is (abinaas = imperishable) eternal and stays the same forever.

 

ਸਦਾ ਸਦਾ ਸਦਾ ਦਇਆਲ ॥ਸਿਮਰਿ ਸਿਮਰਿ ਨਾਨਕ ਭਏ ਨਿਹਾਲ ॥੮॥੯॥
Saḏā saḏā saḏā ḏa▫i▫āl Simar simar Nānak bẖa▫e nihāl ||8||9||

 

The Creator is (sadaa sadaa) forever (daiaal) compassionate.
Those who (simar-i simar-i) ever remember and comply with Divine commands – (bhaey) remain (nihaal) happy by uniting with IT – and not being reborn, says fifth Nanak. 8. 9.