SGGS pp 283-285, Gaurri Sukhmani Asttpadee 16.

 

Note: This sixteenth Asttpadee of Sukhmani Sahib recounts some of the multifaceted Divine virtues and how they fascinate those who reflect on Divine nature. The fifth stanza which is on the subject of Naam, says how the whole creation exists supported by Naam and indicates that Naam is synonymous with the laws of nature or Hukam. The sixth and seventh stanzas which are on the subject of ‘sat’ meaning truth, eternal or righteous seem to introduce the subject discussed in Astpadi 17.

 

ਸਲੋਕੁ ॥ ਰੂਪੁ ਨ ਰੇਖ ਨ ਰੰਗੁ ਕਿਛੁ ਤ੍ਰਿਹੁ ਗੁਣ ਤੇ ਪ੍ਰਭ ਭਿੰਨ ॥ ਤਿਸਹਿ ਬੁਝਾਏ ਨਾਨਕਾ ਜਿਸੁ ਹੋਵੈ

ਸੁਪ੍ਰਸੰਨ ॥੧॥
Salok. Rūp na rekẖ na rang kicẖẖ ṯarihu guṇ ṯe parabẖ bẖinn. Ŧisėh bujẖā▫e nānkā jis hovai suparsan. ||1||

 

(Slok) prologue. (Prabh) the Almighty has (na kichh-u = not any) no identification like (roop-u) physical form, (reykh = lines) lines on hands and feet 0r (rang-u) colour; is (bhi’nn = separate from) beyond the (trih-u gun) the three modes of ego action namely Tamas, Rajas and Sattva.

It is therefore hard to know what IT is like; we can only praise IT’s virtues and, to (jis-u) one with whom the Master is (suprasann) well pleased, IT (bujhaaey) bestows understanding – gives experience of IT-self within about IT-self. (Note: The guru says elsewhere: Kah-u Nanak jin-i hukam pachhaata, prabh sahib ki tin bheyd jaata. M: 5, p 885). 1.

 

ਅਸਟਪਦੀ ॥ ਅਬਿਨਾਸੀ ਪ੍ਰਭੁ ਮਨ ਮਹਿ ਰਾਖੁ ॥ ਮਾਨੁਖ ਕੀ ਤੂ ਪ੍ਰੀਤਿ ਤਿਆਗੁ ॥
Asatpaḏī. Abẖināsī parabẖ man mėh rākẖ. Mānukẖ kī ṯū parīṯ ṯi▫āg.

 

(Asttpadee) composition of eight stanzas. O human being,, (raakh-u) keep (abinaasi = imperishable) the eternal (prabh) Master  (mah-i) in (man) mind, i.e. conform to Divine virtues and commands
(Too) you should (tiaag-u) give up (preet-i = love) attachment to (maanukh = human being) the mortals – because they are only temporary associates, whereas Divine virtues accompany even to the hereafter.

 

ਤਿਸ ਤੇ ਪਰੈ ਨਾਹੀ ਕਿਛੁ ਕੋਇ ॥ ਸਰਬ ਨਿਰੰਤਰਿ ਏਕੋ ਸੋਇ ॥
Ŧis ṯe parai nāhī kicẖẖ ko▫e. Sarab niranṯar eko so▫e.

 

There is (naahi kichh-u) nothing (tey parai) beyond (tis = that) God is Infinite and Omnipresent.
(Eyko soey = that alone) the One Creator pervades (sarab = all) in everything and everyone (nirantar-i) without any gap i.e. one can experience God within.

 

ਆਪੇ ਬੀਨਾ ਆਪੇ ਦਾਨਾ ॥ ਗਹਿਰ ਗੰਭੀਰੁ ਗਹੀਰੁ ਸੁਜਾਨਾ ॥
Āpe bīnā āpe ḏānā. Gahir gambẖīr gahīr sujānā.

 

IT (aapey) IT-self (beena) watches everything and (daanaa = wise) knows everything – including what is there in the minds of the creatures.
IT is (gahar gambhir-u) deeply profound and (gaheer-u = deep) greatly (sujaana) well informed, being the Supreme Spirit God is present in everyone/everything.

 

ਪਾਰਬ੍ਰਹਮ ਪਰਮੇਸੁਰ ਗੋਬਿੰਦ ॥ ਕ੍ਰਿਪਾ ਨਿਧਾਨ ਦਇਆਲ ਬਖਸੰਦ ॥
Pārbarahm parmesur gobinḏ. Kirpā niḏẖān ḏa▫i▫āl bakẖsanḏ.

 

IT is (paarbrahm) the Supreme Spirit, (parameysur) the Supreme Master of all and (gobind) the Master of the world
Is (nidhaan) the treasure of (kripa) kindness, (daiaal) compassionate and (bakhsand) forgiving/gracious, i.e. IT forgives the faults of those who seek IT” s sanctuary.

 

ਸਾਧ ਤੇਰੇ ਕੀ ਚਰਨੀ ਪਾਉ ॥ ਨਾਨਕ ਕੈ ਮਨਿ ਇਹੁ ਅਨਰਾਉ ॥੧॥
Sāḏẖ ṯere kī cẖarnī pā▫o. Nānak kai man ih anrā▫o. ||1||

 

(Ih) it is (anraau) the longing (kai man-i) of the mind of fifth Nanak,
to (paau) be (charni) at the feet of (teyrey) Your (saadh) seekers – i.e. to serve and follow those who seek to know the Creator. 1.

 

Page 284

ਮਨਸਾ ਪੂਰਨ ਸਰਨਾ ਜੋਗ ॥ ਜੋ ਕਰਿ ਪਾਇਆ ਸੋਈ ਹੋਗੁ ॥
Mansā pūran sarnā jog. Jo kar pā▫i▫ā so▫ī hog.

 

The Almighty is (pooran) fulfiller of (mansa) aspirations and (jog = capable) capable of providing (sarna) sanctuary i.e. for placing ourselves in IT’s care and obedience.
In fact we should not be worrying about anything because (jo) what is (paaia) obtained (kar-i) by actions to achieve, (soee) that (hog-u) happens/is obtained, i.e. one should act rather than hope for the best to happen.  

 

ਹਰਨ ਭਰਨ ਜਾ ਕਾ ਨੇਤ੍ਰ ਫੋਰੁ ॥ ਤਿਸ ਕਾ ਮੰਤ੍ਰੁ ਨ ਜਾਨੈ ਹੋਰੁ ॥
Haran bẖaran jā kā neṯar for. Ŧis kā manṯar na jānai hor.

 

It is in (ja ka = whose) the Almighty’s powers to (haran) take away/deprive or (bharan) provide in (phor-u) blink of (neytr) of the eye, i.e. when commanded.

(Na hor-u) no one else (jaanai) knows (mantr-u = intention) decision (ka) of (tis = that) the Almighty, i.e. no one knows what lies ahead.

 

ਅਨਦ ਰੂਪ ਮੰਗਲ ਸਦ ਜਾ ਕੈ ॥ ਸਰਬ ਥੋਕ ਸੁਨੀਅਹਿ ਘਰਿ ਤਾ ਕੈ ॥
Anaḏ rūp mangal saḏ jā kai. Sarab thok sunī▫ah gẖar ṯā kai.

 

The Master (ja kai) who is (roop) embodiment of (anand) bliss, it’s presence within us is a source of (mangal) joy.
(Suneeai) we hear (sarab thok) all things are present (ta kai) in IT’s (ghar-i) house i.e. IT is capable of granting everything.

 

ਰਾਜ ਮਹਿ ਰਾਜੁ ਜੋਗ ਮਹਿ ਜੋਗੀ ॥ ਤਪ ਮਹਿ ਤਪੀਸਰੁ ਗ੍ਰਿਹਸਤ ਮਹਿ ਭੋਗੀ ॥
Rāj mėh rāj jog mėh jogī. Ŧap mėh ṯapīsar garihsaṯ mėh bẖogī.

 

The Creator is (raaj-u) the king (raaj mah-i) in the kingdom i.e. is the force behind the physical king and is similarly (jogi) the Yogi (jog mah-i) in the practice of Yoga.
IT is (tapeesur-u) the great ascetic performing (tap) austerities as also the (bhogi) enjoyer of pleasures (mah-i) in (grihsat) the household.

 

ਧਿਆਇ ਧਿਆਇ ਭਗਤਹ ਸੁਖੁ ਪਾਇਆ ॥ ਨਾਨਕ ਤਿਸੁ ਪੁਰਖ ਕਾ ਕਿਨੈ ਅੰਤੁ ਨ ਪਾਇਆ ॥੨॥

Ḏẖi▫ā▫e ḏẖi▫ā▫e bẖagṯah sukẖ pā▫i▫ā. Nānak ṯis purakẖ kā kinai anṯ na pā▫i▫ā. ||2||

 

(Bhagtah) the devotees (dhiaaey dhiaaey) ever pay attention to/obey Divine commands and (paaia) experience (sukh) peace/happiness. 
They enjoy but no (kinai = any) one (paaia = obtained) can know (ant = limits) full capabilities of (tis purakh) that all pervasive Master, says fifth Nanak. 2.

 

ਜਾ ਕੀ ਲੀਲਾ ਕੀ ਮਿਤਿ ਨਾਹਿ ॥ ਸਗਲ ਦੇਵ ਹਾਰੇ ਅਵਗਾਹਿ ॥
Jā kī līlā kī miṯ nāhi. Sagal ḏev hāre avgāhi.

 

It is not possible to take (mit) measure (ja ki = whose) of God’s (leela) play i.e. no one knows extent of creation and all phenomena.

 (Sagal) all (deyv) gods (avgaahi) searched but (haarey = give up) have failed to know.

 

ਪਿਤਾ ਕਾ ਜਨਮੁ ਕਿ ਜਾਨੈ ਪੂਤੁ ॥ ਸਗਲ ਪਰੋਈ ਅਪੁਨੈ ਸੂਤਿ ॥
Piṯā kā janam kė jānai pūṯ. Sagal paro▫ī apunai sūṯ.

 

In fact, no one can know, just like (ki) how can (poot-u) the son (k-i = how?) cannot (jaanai) know about (pita ka) of the father’s (janam) birth, i.e. the creatures should not try to evaluate the Creator.
We can perceive is that the Master has everything under IT’s control; just like the beads of a rosary are controlled by (soot) the string (proee = strung) running through them, similarly the Creator keeps the (proee = strung) controlled by (apunai = own) IT’s (soot-i= string) cosmic laws.

 

ਸੁਮਤਿ ਗਿਆਨੁ ਧਿਆਨੁ ਜਿਨ ਦੇਇ ॥ ਜਨ ਦਾਸ ਨਾਮੁ ਧਿਆਵਹਿ ਸੇਇ ॥
Sumaṯ gi▫ān ḏẖi▫ān jin ḏe▫e. Jan ḏās nām ḏẖi▫āvahi se▫e.

 

(Jin) those to whom the Creator (dey-i) grants (giaan = knowledge) awareness and (dhiaan-u) focus on the Creator’s Naam/laws/commands.
(Soee) those (jan daas = servant) seekers (dhiaavah-i) pay attention to/obey (naam-u) Divine commands.

 

ਤਿਹੁ ਗੁਣ ਮਹਿ ਜਾ ਕਉ ਭਰਮਾਏ ॥ ਜਨਮਿ ਮਰੈ ਫਿਰਿ ਆਵੈ ਜਾਏ ॥
Ŧihu guṇ mėh jā ka▫o bẖarmā▫e. Janam marai fir āvai jā▫e.

 

On the other hand, (ja kau) one whom the Almighty (bharmaey) cause to stray (mah-i) in (tihu gun) the three modes of ego actions of Tamas – ignorance, inertia; Rajas – passion, action; and Sattva – rituals, charities etc.
That person commits vices, (marai) dies and (janami) takes births (phir-i) again (aavai) coming and (jaaey) going from the world.

 

ਊਚ ਨੀਚ ਤਿਸ ਕੇ ਅਸਥਾਨ ॥ ਜੈਸਾ ਜਨਾਵੈ ਤੈਸਾ ਨਾਨਕ ਜਾਨ ॥੩॥
Ūcẖ nīcẖ ṯis ke asthān. Jaisā janāvai ṯaisā Nānak jān. ||3||

 

(Asthaan = places) the states of (ooch = high) virtuous thinking/living and (neech = low) succumbing to vices (tis ke = IT’s) are both given by IT.
One (jaan= knows) understands and acts (taisa) that way (jaisa) as the Creator (janaavai) causes us to understand. 3.

 

Note: The next stanza describes the Creator’s play.

 

ਨਾਨਾ ਰੂਪ ਨਾਨਾ ਜਾ ਕੇ ਰੰਗ ॥ ਨਾਨਾ ਭੇਖ ਕਰਹਿ ਇਕ ਰੰਗ ॥
Nānā rūp nānā jā ke rang. Nānā bẖekẖ karahi ik rang.

 

The Creator, (ja key = whose) who has (naana) numerous (roop) forms and (rang = colors) looks. 
(Karah-i = adopts) shows in numerous (bheykh = garbs) ways, but IT’s (rang) nature stays (ik = one) unchanged.

 

ਨਾਨਾ ਬਿਧਿ ਕੀਨੋ ਬਿਸਥਾਰੁ ॥ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਏਕੰਕਾਰੁ ॥
Nānā biḏẖ kīno bisthār. Parabẖ abẖināsī ekankār.

 

IT has (keeno) done (bisthaar-u) expansion, i.e. made creation, of (naana) numerous (bidhi) types.

But (prabh) the Almighty stays (abinaasi) Eternal and (eykankaar-u) one all-pervasive Master.

 

ਨਾਨਾ ਚਲਿਤ ਕਰੇ ਖਿਨ ਮਾਹਿ ॥ ਪੂਰਿ ਰਹਿਓ ਪੂਰਨੁ ਸਭ ਠਾਇ ॥
Nānā cẖaliṯ kare kẖin māhi. Pūr rahi▫o pūran sabẖ ṯẖā▫e.

 

IT (karah-i = does) creates (naana) numerous (chalit) plays (khin maahi) momentarily.
(Pooran) the perfect Master (poor-i rahio) pervades (sabh) all (thaae = places) in every play, everything and every place.

 

ਨਾਨਾ ਬਿਧਿ ਕਰਿ ਬਨਤ ਬਨਾਈ ॥ ਅਪਨੀ ਕੀਮਤਿ ਆਪੇ ਪਾਈ ॥
Nānā biḏẖ kar banaṯ banā▫ī. Apnī kīmaṯ āpe pā▫ī.

 

The Creator (banaaee) made (banat) the visible existence of numerous (bidh-i) types – but none knows what all and what types.
IT (aape = IT-self) alone (paaee = puts) knows (apni = own) Divine (keemat-i = price) capabilities i.e. no one else can appraise the Master.

 

ਸਭ ਘਟ ਤਿਸ ਕੇ ਸਭ ਤਿਸ ਕੇ ਠਾਉ ॥ ਜਪਿ ਜਪਿ ਜੀਵੈ ਨਾਨਕ ਹਰਿ ਨਾਉ ॥੪॥
Sabẖ gẖat ṯis ke sabẖ ṯis ke ṯẖā▫o. Jap jap jīvai Nānak har nā▫o. ||4||

 

(Sabh) all (ghatt) bodies/minds and (sabh) all (tthaau) places are abode (key) of (tis = that) the Almighty.
One (jeevai) lives/not fall prey to vices (jap-i jap-i) by conforming to (har-i) Divine (naau) Naam/commands, says fifth Nanak. 4.

 

Note: The next stanza says conformance to Naam/cosmic or natural laws, is the mainstay for all existence.

 

ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲੇ ਜੰਤ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਖੰਡ ਬ੍ਰਹਮੰਡ ॥
Nām ke ḏẖāre sagle janṯ. Nām ke ḏẖāre kẖand barahmand.

 

(Sagley) all (jant) creatures (dhaarey) are created and supported by Naam/cosmic or natural laws, from conception, through birth, growth from birth to old age, methods of sustenance are all laid down
All (khandd) parts of the universes and (brahmandd) universes themselves were (dhaarey) created and are supported by Naam/cosmic laws.

 

ਨਾਮ ਕੇ ਧਾਰੇ ਸਿਮ੍ਰਿਤਿ ਬੇਦ ਪੁਰਾਨ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਸੁਨਨ ਗਿਆਨ ਧਿਆਨ ॥
Nām ke ḏẖāre simriṯ beḏ purān. Nām ke ḏẖāre sunan gi▫ān ḏẖi▫ān.

 

The (Smriti, Bed/Vedas, Puraan) scriptures are supported by Naam i.e. they have value because they describe the virtues of the Creator according to the understanding given by IT;
(sunan) listening, (giaan) learning and (dhiaan) concentration on the Divine all come by Naam – Divine grace.

 

ਨਾਮ ਕੇ ਧਾਰੇ ਆਗਾਸ ਪਾਤਾਲ ॥ ਨਾਮ ਕੇ ਧਾਰੇ ਸਗਲ ਆਕਾਰ ॥
Nām ke ḏẖāre āgās pāṯāl. Nām ke ḏẖāre sagal ākār.

 

(Aagaas) the sky and (paataal) lower regions are all supported by Naam – laws of nature;
as are (sagal) all (aakaar = physical existence) bodies.

 

ਨਾਮ ਕੇ ਧਾਰੇ ਪੁਰੀਆ ਸਭ ਭਵਨ ॥ ਨਾਮ ਕੈ ਸੰਗਿ ਉਧਰੇ ਸੁਨਿ ਸ੍ਰਵਨ ॥
Nām ke ḏẖāre purī▫ā sabẖ bẖavan. Nām kai sang uḏẖre sun sarvan.

 

All (pureea) planets and (bhavan = houses) places are supported by Naam – laws of nature.
Those who (sun-i) listen with (sravan) the ears and (Naam kai sang-i = in company of) conforming to Naam are (udhrey) saved from committing vices, and hence rebirth.

 

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਆਪਨੈ ਨਾਮਿ ਲਾਏ ॥ ਨਾਨਕ ਚਉਥੇ ਪਦ ਮਹਿ ਸੋ ਜਨੁ ਗਤਿ ਪਾਏ ॥੫॥
Kar kirpā jis āpnai nām lā▫e. Nānak cẖa▫uthe paḏ mėh so jan gaṯ pā▫e. ||5||

 

(Jis-u) one whom the Creator (kar-i kirpa) by IT’s grace (laaey) causes to conform to (apney = own) IT’s Naam.
(So jan-u) that devotee reaches (chauthey) the fourth (pad) state – transcends egoistic nature – and (mah-i) in that state obtains (gat-i) freedom from vices – in life and hence cycles of reincarnation, on death. 5.

 

Note: The next stanza uses the expression ਸਤਿ (sat) meaning true, eternal or reality and so on as applicable to the context.

 

ਰੂਪੁ ਸਤਿ ਜਾ ਕਾ ਸਤਿ ਅਸਥਾਨੁ ॥ ਪੁਰਖੁ ਸਤਿ ਕੇਵਲ ਪਰਧਾਨੁ ॥
Rūp saṯ jā kā saṯ asthān. Purakẖ saṯ keval parḏẖān.

 

The One (ja ka) whose (roop = form) existence is (sat-i) eternal and (asthaan-u = place) seat/authority (sat-i) unshakable i.e. unquestionable.
That Master (purakh-u) all-pervasive and (keyval = only) the lone (pardhaan-u = president) Master of the universe.

 

ਕਰਤੂਤਿ ਸਤਿ ਸਤਿ ਜਾ ਕੀ ਬਾਣੀ ॥ ਸਤਿ ਪੁਰਖ ਸਭ ਮਾਹਿ ਸਮਾਣੀ ॥
Karṯūṯ saṯ saṯ jā kī baṇī. Saṯ purakẖ sabẖ māhi samāṇī.

 

The One whose (kartoot-i) actions are (sat-i) irrevocable and (baani = word) commands inviolable
that (sat-i purakh) Eternal Master (samaani = pervades) is present (maah-i) in (sabh) all everywhere.

 

ਸਤਿ ਕਰਮੁ ਜਾ ਕੀ ਰਚਨਾ ਸਤਿ ॥ ਮੂਲੁ ਸਤਿ ਸਤਿ ਉਤਪਤਿ ॥
Saṯ karam jā kī racẖnā saṯ. Mūl saṯ saṯ uṯpaṯ.

 

The One whose (karam-u) grace (sat-i) perfect as is IT’s (rachna) creation (sat-i) real, i.e. for carrying out one’s duties in life. (Mool-u = root) the source of creation, the Creator and (utpat-i) creation are (sat-i) real.

 

ਸਤਿ ਕਰਣੀ ਨਿਰਮਲ ਨਿਰਮਲੀ ॥ ਜਿਸਹਿ ਬੁਝਾਏ ਤਿਸਹਿ ਸਭ ਭਲੀ ॥
Saṯ karṇī nirmal nirmalī. Jisahi bujẖā▫e ṯisėh sabẖ bẖalī.

 

(Karni) the creation is (sat-i) irrevocable and (nirmal) purer than (nirmali) the purest i.e. absolutely flaw-less, i.e. good for everyone – and the creatures should conform to the spirit of laws behind the creation.
(Jisah-i) one to whom the Master (bujhaaey) gives this understanding, s/he considers it as (bhali) good for (tisah-i) him/her i.e. happily accepts Divine will.

 

ਸਤਿ ਨਾਮੁ ਪ੍ਰਭ ਕਾ ਸੁਖਦਾਈ ॥ ਬਿਸ੍ਵਾਸੁ ਸਤਿ ਨਾਨਕ ਗੁਰ ਤੇ ਪਾਈ ॥੬॥
Saṯ nām parabẖ kā sukẖ▫ḏā▫ī. Bisvās saṯ Nānak gur ṯe pā▫ī. ||6||

 

Obedience to (sat-i) the eternal (naam-u) commands/laws of (prabh) the Almighty is (sukhdaaee) source comforting.
This (sat-i) firm (bisvaas-u) faith/belief (paaee) is obtained (gur tey) from the guru, says fifth Nanak. 6.

 

ਸਤਿ ਬਚਨ ਸਾਧੂ ਉਪਦੇਸ ॥ ਸਤਿ ਤੇ ਜਨ ਜਾ ਕੈ ਰਿਦੈ ਪ੍ਰਵੇਸ ॥
Saṯ bacẖan sāḏẖū upḏes. Saṯ ṯe jan jā kai riḏai parves.

 

(Bachan) the words of (updes) teachings of (saadhoo) the guru – to conform to Naam – are (sat-i) true, i.e. must be obeyed.
(Tey jan) those persons (ja kai) in whose (ridai) mind Naam (praveys = enter) abides, they are (sat-i) true i.e. truly obey Naam.

 

ਸਤਿ ਨਿਰਤਿ ਬੂਝੈ ਜੇ ਕੋਇ ॥ ਨਾਮੁ ਜਪਤ ਤਾ ਕੀ ਗਤਿ ਹੋਇ ॥
Saṯ niraṯ būjẖai je ko▫e. Nām japaṯ ṯā kī gaṯ ho▫e.

 

(Jey) if (koe) someone (boojhai) understands (sat-i) truly (nirat = justice) Divine commands.
That person (japat) conforms to (naam) Divine commands and (hoey) gets (gat-i) freedom – from vices in the world-play and from further births and deaths.

 

ਆਪਿ ਸਤਿ ਕੀਆ ਸਭੁ ਸਤਿ ॥ ਆਪੇ ਜਾਨੈ ਅਪਨੀ ਮਿਤਿ ਗਤਿ ॥
Āp saṯ kī▫ā sabẖ saṯ. Āpe jānai apnī miṯ gaṯ.

 

The Creator is (aap-i) IT-self (sat-i) perfect and so is (keeaa = doing) the creation real, i.e. the world is the place where to obey Naam and obtain emancipation.
The Almighty (aapey = self) alone (jaanai) knows (apni = own) IT’s (mit-i) measure and (gat-i) state i.e. what and how great IT is – we should just obey not try to take measure of God.

 

Page 285

ਜਿਸ ਕੀ ਸ੍ਰਿਸਟਿ ਸੁ ਕਰਣੈਹਾਰੁ ॥ ਅਵਰ ਨ ਬੂਝਿ ਕਰਤ ਬੀਚਾਰੁ ॥
Jis kī sarisat so karṇaihār. Avar na būjẖ karaṯ bīcẖār.

 

(Jis ki) One whose (sristt-i) the universe is, (s-u) that (karnaihaar) does everything in it, i.e. controls the universe according to IT’s laws.
(Avar) others (karat beechaar) reflect but (na boojh-i) cannot figure out.

 

ਕਰਤੇ ਕੀ ਮਿਤਿ ਨ ਜਾਨੈ ਕੀਆ ॥ ਨਾਨਕ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਵਰਤੀਆ ॥੭॥
Karṯe kī miṯ na jānai kī▫ā. Nānak jo ṯis bẖāvai so varṯī▫ā. ||7||

 

(Keea = the created ones) the creatures do not (jaanai) know (mit-i) the measure (ki) of (kartey) the Creator i.e. the creatures cannot appraise how the Creator functions and performs. (Jo) whatever (bhaavai) pleases (tis-u) IT (so) that (varteeaa) happens, i.e. everything happens by Divine laws. 7.

 

ਬਿਸਮਨ ਬਿਸਮ ਭਏ ਬਿਸਮਾਦ ॥ ਜਿਨਿ ਬੂਝਿਆ ਤਿਸੁ ਆਇਆ ਸ੍ਵਾਦ ॥
Bisman bisam bẖa▫e bismāḏ. Jin būjẖi▫ā ṯis ā▫i▫ā savāḏ.

 

All play of the Creator is (bisman bisam) so fascinating and awesome One (bhaey) is (bismaad) wonder-struck seeing (bisman bisam) the fascinating play of the Creator, i.e. how the Creator controls everything according to cosmic laws.
(Jin-i) one who (boojhia) understands – the play – (tis) that person (aaia = comes) obtains (svaad = taste) Divine experience/peace.

 

ਪ੍ਰਭ ਕੈ ਰੰਗਿ ਰਾਚਿ ਜਨ ਰਹੇ ॥ ਗੁਰ ਕੈ ਬਚਨਿ ਪਦਾਰਥ ਲਹੇ ॥
Parabẖ kai rang rācẖ jan rahe. Gur kai bacẖan paḏārath lahe.

 

That (jan = servant) devotees (raach-i) remain (rang-i) in the love (kai) of, i.e. conform to Naam of (prabh) the Almighty;
With (gur kai) the guru’s (bachani = words) guidance they (lahey) obtain (padaarath = substance) the real thing, i.e. obtain awareness of Naam.

 

ਓਇ ਦਾਤੇ ਦੁਖ ਕਾਟਨਹਾਰ ॥ ਜਾ ਕੈ ਸੰਗਿ ਤਰੈ ਸੰਸਾਰ ॥
Parabẖ kai rang rācẖ jan rahe. Gur kai bacẖan paḏārath lahe.

 

(Oey = they) such devotees (daatey = benefactors) disseminate awareness of Naam to others and (kaatanhaar = destroy) banish their (dukh) suffering – i.e. the latter obviate their own suffering by following the life examples of such devotees.
(Ja kai = whose) in their (sang-i) company (sansaar = world) all (tarai = swim) can get across the world ocean of vices.

 

ਜਨ ਕਾ ਸੇਵਕੁ ਸੋ ਵਡਭਾਗੀ ॥ ਜਨ ਕੈ ਸੰਗਿ ਏਕ ਲਿਵ ਲਾਗੀ ॥
Jan kā sevak so vadbẖāgī. Jan kai sang ek liv lāgī.

 

One who becomes (seyvak-u = servant) follower of (jan) the devotees (so) that person is (vaddbhaagi) fortunate,
Being (sangi) in the company of the devotees his/her (liv) attention/mind (laagi) is fixed on (eyk = one thing) with single-minded concentration – and live by commands of the One Master.

 

ਗੁਨ ਗੋਬਿਦ ਕੀਰਤਨੁ ਜਨੁ ਗਾਵੈ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਫਲੁ ਪਾਵੈ ॥੮॥੧੬॥
Gun gobiḏ kīrṯan jan gāvai. Gur parsāḏ Nānak fal pāvai. ||8||16||

 

(Jan-u) the devotee (gaavai = sings) praises and conforms to (keertan = praise) virtues of (gobind) the Master of the world.
(Gur prasaad-i) with the guru’s grace/guidance, s/he (paavai) receives (phal-u = fruit) fulfilment of wishes, i.e. obtains union with the Almighty, says fifth Nanak. 8. 16.

 

SGGS pp 282-283, Gaurri Sukhmani Asttpadee 15

 

ਸਲੋਕੁ ॥ ਸਰਬ ਕਲਾ ਭਰਪੂਰ ਪ੍ਰਭ ਬਿਰਥਾ ਜਾਨਨਹਾਰ ॥ ਜਾ ਕੈ ਸਿਮਰਨਿ ਉਧਰੀਐ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰ ॥੧॥
Salok Sarab kalā bẖarpūr parabẖ birthā jānanhār Jā kai simran uḏẖrī▫ai Nānak ṯis balihār ||1||

 

(Slok) prologue (Prabh) the Almighty (bharpoor = full of) has (sarab) all the (kalaa) skills; IT (jaananhaar) knows (birth a) the state of all creatures of thought, speech and action.
One is (udhreeai) saved from problems (simarn-i) by keeping in mind/conforming to (ja kai) whose commands; we should (balihaar = be sacrifice), submit to commands of (tis-u = that) the Almighty, says fifth Nanak. 1.

 

ਅਸਟਪਦੀ ॥ ਟੂਟੀ ਗਾਢਨਹਾਰ ਗੁਪਾਲ ॥ ਸਰਬ ਜੀਆ ਆਪੇ ਪ੍ਰਤਿਪਾਲ ॥
Asatpaḏī Tūtī gādẖanhār gopāl Sarab jī▫ā āpe parṯipāl

 

(Asttpadee) composition of eight stanzas (Gupaal) the nurturer/Sustain or of the world (gaadhanhaar = capable of uniting) can restore broken relations in the world and with IT-self
God (aapey) IT-self (pratipaal = nurturer) takes care of (sarab) all (jeeaa) creatures, i.e. conformance to Divine commands/applicable methods accomplishes everything.

 

ਸਗਲ ਕੀ ਚਿੰਤਾ ਜਿਸੁ ਮਨ ਮਾਹਿ ॥ ਤਿਸ ਤੇ ਬਿਰਥਾ ਕੋਈ ਨਾਹਿ ॥
Sagal kī cẖinṯā jis man māhi Ŧis ṯe birthā ko▫ī nāhi

 

And (jis man) in whose mind is (chinta = worry) the concern (ki) of (sagal) all i.e. the Creator takes care of all creation.
(Noee naah-i) none is (birtha) de void (tis tey) of ITs attention i.e. every one is the recipient of Divine benevolence.

 

ਰੇ ਮਨ ਮੇਰੇ ਸਦਾ ਹਰਿ ਜਾਪਿ ॥ ਅਬਿਨਾਸੀ ਪ੍ਰਭੁ ਆਪੇ ਆਪਿ ॥
Re man mere saḏā har jāp Abẖināsī parabẖ āpe āp

 

(Rey) o (meyrey) my (man) mind, (sadaa) ever (jaap-i) remember/conform to commands of (har-i) the Creator/obey Divine laws applicable.
(Abinaasi = imperishable) the Eternal (prabh) Master is (aapa aap-i = by IT-self) alone has powers.

 

ਆਪਨ ਕੀਆ ਕਛੂ ਨ ਹੋਇ ॥ ਜੇ ਸਉ ਪ੍ਰਾਨੀ ਲੋਚੈ ਕੋਇ ॥
Re man mere saḏā har jāp Abẖināsī parabẖ āpe āp

 

Everything has rules to do it; (kachhoo na) nothing (hoey) is accomplished by (keeaa) doing it by one’s (aapan) own way; (jey) even if (koey) some (praani) the mortal (lochai) longs/tries (sau) a hundred times.

ਤਿਸੁ ਬਿਨੁ ਨਾਹੀ ਤੇਰੈ ਕਿਛੁ ਕਾਮ ॥ ਗਤਿ ਨਾਨਕ ਜਪਿ ਏਕ ਹਰਿ ਨਾਮ ॥੧॥
Ŧis bin nāhī ṯerai kicẖẖ kām Gaṯ Nānak jap ek har nām ||1||

 

My mind, (nahi kichh-u) nothing (bin-u) except conformance to (tis-u) IT’s commands/laws is of (kaam) use (teyrey) for.
You can get (gat-i) freedom from of worries (jap-i) by remembering/conforming to and live by (naam) commands of (eyk) the one (har-i) Almighty, says fifth Nanak. 1.

 

ਰੂਪਵੰਤੁ ਹੋਇ ਨਾਹੀ ਮੋਹੈ ॥ ਪ੍ਰਭ ਕੀ ਜੋਤਿ ਸਗਲ ਘਟ ਸੋਹੈ ॥
Rūpvanṯ ho▫e nāhī mohai Parabẖ kī joṯ sagal gẖat sohai

 

A person who (hoey) is (roopvant) good-looking should not (mohai) be obsessed with it. The same (Jot) light/Spirit (prabh ki) of the Creator (sohai = looks good) provides looks (sagal) all (ghatt) bodies, i.e. s/he should thank God for the gift.

 

ਧਨਵੰਤਾ ਹੋਇ ਕਿਆ ਕੋ ਗਰਬੈ ॥ ਜਾ ਸਭੁ ਕਿਛੁ ਤਿਸ ਕਾ ਦੀਆ ਦਰਬੈ ॥
Ḏẖanvanṯā ho▫e ki▫ā ko garbai Jā sabẖ kicẖẖ ṯis kā ḏī▫ā ḏarbai

 

(Ko) someone (hoey) who is (dhanvanta) wealthy (kiaa = why?) should not (garbai) become proud/arrogant.
(Ja) when/because (sabh-u kichh-u) everything is (darbai = wealth) gift (deea) given by (tis) the Creator.

 

ਅਤਿ ਸੂਰਾ ਜੇ ਕੋਊ ਕਹਾਵੈ ॥ ਪ੍ਰਭ ਕੀ ਕਲਾ ਬਿਨਾ ਕਹ ਧਾਵੈ ॥
Aṯ sūrā je ko▫ū kahāvai Parabẖ kī kalā binā kah ḏẖāvai

 

(Jey) if (ko-oo) someone (kahavai) claims to be (at-i soora) a great warrior.
S/he should realize that s/he can (dhaavai) run to (kah = where?) nowhere (binaa) without (kalaa) strength given by, i.e. acknowledge the (prabh) the Almighty and not try to intimidate anyone.

 

ਜੇ ਕੋ ਹੋਇ ਬਹੈ ਦਾਤਾਰੁ ॥ ਤਿਸੁ ਦੇਨਹਾਰੁ ਜਾਨੈ ਗਾਵਾਰੁ ॥
Je ko ho▫e bahai ḏāṯār Ŧis ḏenhār jānai gāvār

 

(Jey) if someone (hoey bahai) claims to be a (dataar = giver) donor i.e. become proud.

That (gaavaar-u) foolish person should (jaanai = know) recognize/acknowledge (tis-u = that) the Almighty (deynhaar = giver) who gave the resources to him/her, i.e. thank the Almighty for giving resources to donate.

 

ਜਿਸੁ ਗੁਰ ਪ੍ਰਸਾਦਿ ਤੂਟੈ ਹਉ ਰੋਗੁ ॥ ਨਾਨਕ ਸੋ ਜਨੁ ਸਦਾ ਅਰੋਗੁ ॥੨॥
Jis gur parsāḏ ṯūtai ha▫o rog Nānak so jan saḏā arog ||2||

 

This ego is a serious affliction/vice; (Jis) one whose (rog-u) affliction of (haumai) ego/self-importance (ttoottai = broken) is removed (guru prasaad-i) by the guru’s grace/guidance.
(So Jan) that person is (sadaa) ever (rog) free of ailments i.e. s/he remains free of all vices, says fifth Nanak. 2.

 

Note: The next stanza makes use of allegories to show how the guru can help attain peace of mind.

 

ਜਿਉ ਮੰਦਰ ਕਉ ਥਾਮੈ ਥੰਮਨੁ ॥ ਤਿਉ ਗੁਰ ਕਾ ਸਬਦੁ ਮਨਹਿ ਅਸਥੰਮਨੁ ॥
Ji▫o manḏar ka▫o thāmai thamman Ŧi▫o gur kā sabaḏ manėh asthamman

 

(Jiau) like (thamman) pillars give (thaamai) support (kau) to (mandar) a house/building.
(Tiau) similarly (guru ka) the guru’s (sabad-u = word) guidance is (asthaman-u) the support (maneh) for the mind i.e. they help the mind to stop wavering from obeying/Divine commands.

 

ਜਿਉ ਪਾਖਾਣੁ ਨਾਵ ਚੜਿ ਤਰੈ ॥ ਪ੍ਰਾਣੀ ਗੁਰ ਚਰਣ ਲਗਤੁ ਨਿਸਤਰੈ ॥
Ji▫o pākẖāṇ nāv cẖaṛ ṯarai Parāṇī gur cẖaraṇ lagaṯ nisṯarai

 

Like (paakhaan-u) stone (tarai = floats) is ferried across a river/sea (charr-i) boarding a (naav) boat.
(Praani) the mortal (nistarai) is ferried across/overcomes the world-ocean of vices, (lagat-u = attached) by attaching to (charan) feet of (guru) the guru, i.e. being in care and guidance of the guru.

 

ਜਿਉ ਅੰਧਕਾਰ ਦੀਪਕ ਪਰਗਾਸੁ ॥ ਗੁਰ ਦਰਸਨੁ ਦੇਖਿ ਮਨਿ ਹੋਇ ਬਿਗਾਸੁ ॥
Ji▫o anḏẖkār ḏīpak pargās Gur ḏarsan ḏekẖ man ho▫e bigās

 

Like (deepak) a lamp provides (pargaas-u) light (andhkaar) in darkness
similarly (man) the mind (hoey) is (bigaas-u) enlightened (dekh-i) seeing (darsan-u = sight) example of (guru) the guru, i.e. one learns how to lead life by Naam/Divine virtues and commands.

 

ਜਿਉ ਮਹਾ ਉਦਿਆਨ ਮਹਿ ਮਾਰਗੁ ਪਾਵੈ ॥ ਤਿਉ ਸਾਧੂ ਸੰਗਿ ਮਿਲਿ ਜੋਤਿ ਪ੍ਰਗਟਾਵੈ ॥
Ji▫o mahā uḏi▫ān mėh mārag pāvai Ŧi▫o sāḏẖū sang mil joṯ paragtāvai

 

Like a person lost (meh) in a (maha) vast (udiaan) jungle (paavai) finds (maarag-u) the way – when shown by someone who knows the jungle.
Similarly, (mil-i = meeting) joining (sang-i) with company/congregation of (saadhoo) the saints, (jot-i) light (pragttaavai) appears, i.e. one learns how to be free from temptations.

 

ਤਿਨ ਸੰਤਨ ਕੀ ਬਾਛਉ ਧੂਰਿ ॥ ਨਾਨਕ ਕੀ ਹਰਿ ਲੋਚਾ ਪੂਰਿ ॥੩॥
Ŧin sanṯan kī bācẖẖa▫o ḏẖūr Nānak kī har locẖā pūr ||3||

 

I (baachhau) seek (dhoor-i) the dust of the feet (tin ki) of such (santan) saints.

O (har-i) Almighty, please (poor-i) fulfill this (lochaa) yearning of the seeker fifth Nanak. 3.

 

ਮਨ ਮੂਰਖ ਕਾਹੇ ਬਿਲਲਾਈਐ ॥ ਪੁਰਬ ਲਿਖੇ ਕਾ ਲਿਖਿਆ ਪਾਈਐ ॥
Man mūrakẖ kāhe billā▫ī▫ai Purab likẖe kā likẖi▫ā pā▫ī▫ai

 

O (moorakh) foolish (man = man) human being, (kaahey = why?) do not (kaahe) why do you – i.e. we should not – (bil-laaiai) wail – and blame anyone. 
One (paaeai) we get (likhey) writing/destiny (likhiaa) written in (purab) the past, i.e.is consequence of past deeds – this is natural justice.

 

ਦੂਖ ਸੂਖ ਪ੍ਰਭ ਦੇਵਨਹਾਰੁ ॥ ਅਵਰ ਤਿਆਗਿ ਤੂ ਤਿਸਹਿ ਚਿਤਾਰੁ ॥
Ḏūkẖ sūkẖ parabẖ ḏevanhār Avar ṯi▫āg ṯū ṯisėh cẖiṯār

 

(Prabh) the Creator is (deyvanhaar) gives (dookh) distress/restlessness or (sookh) comfort – based on our deeds.
(Tiaag-i = give up) forget about everything (avar) else, i.e. do not engage in rituals and worships, but (chiaatar-u) keep in mind/obey commands (tisah-i = that) of the Creator, i.e. do your duties diligently.

 

ਜੋ ਕਛੁ ਕਰੈ ਸੋਈ ਸੁਖੁ ਮਾਨੁ ॥ ਭੂਲਾ ਕਾਹੇ ਫਿਰਹਿ ਅਜਾਨ ॥
Jo kacẖẖ karai so▫ī sukẖ mān Bẖūlā kāhe firėh ajān

 

(Jo kachh-u) whatever God (karai) does, i.e. whatever happens because your deeds, (maan-u) accept (soee) that (sukh-u = comfort) good for you – it is natural justice.
(Kaahey = why?) Do not (phirah-i) wander (bhoola) do astray (ajaan) directionless – thinking anyone can change that.

 

ਕਉਨ ਬਸਤੁ ਆਈ ਤੇਰੈ ਸੰਗ ॥ ਲਪਟਿ ਰਹਿਓ ਰਸਿ ਲੋਭੀ ਪਤੰਗ ॥
Ka▫un basaṯ ā▫ī ṯerai sang Lapat rahi▫o ras lobẖī paṯang

 

(Kaun) which (basat) thing i.e. nothing (aaee) came (sang-i) with (teyrai) you on birth,
that you (lapatt-i rahio) cling to – relatives and wealth – like (patang-u) the moth (lobhi) is attracted to the lamp (ras-i) for pleasure and kills itself.

 

ਰਾਮ ਨਾਮ ਜਪਿ ਹਿਰਦੇ ਮਾਹਿ ॥ ਨਾਨਕ ਪਤਿ ਸੇਤੀ ਘਰਿ ਜਾਹਿ ॥੪॥
Rām nām jap hirḏe māhi Nānak paṯ seṯī gẖar jāhi ||4||

 

(Jap-i) remember/keep (naam) virtues and commands of (raam) the Almighty (maah-i) in (hirdai) mind, i.e. perform your duties in life.

You will then (jaah-i) go (ghar-i) home (seyti) with (pat-i) honor, i.e. have peace of mind, and your soul will unite with the Creator, says fifth Nanak. 4.

 

Page 283

 

Note: The soul is given birth in human form – which has superior intellect – to understand Divine commands and improve itself. This is the context of the verse below.

 

ਜਿਸੁ ਵਖਰ ਕਉ ਲੈਨਿ ਤੂ ਆਇਆ ॥ ਰਾਮ ਨਾਮੁ ਸੰਤਨ ਘਰਿ ਪਾਇਆ ॥
Jis vakẖar ka▫o lain ṯū ā▫i▫ā Rām nām sanṯan gẖar pā▫i▫ā

 

(Vakhar = merchandise) the attributes (lain) to acquire/imbibe (jis-u) which (too) you (aaia = came) took human birth.
That attribute is conformance to (naam-u) commands of (raam) the Creator, i.e. directions on role in life. It is present within you and (paaia) obtained (ghar-i) from the house of (santan) the devotees i.e. with guidance of those who practice.

 

ਤਜਿ ਅਭਿਮਾਨੁ ਲੇਹੁ ਮਨ ਮੋਲਿ ॥ ਰਾਮ ਨਾਮੁ ਹਿਰਦੇ ਮਹਿ ਤੋਲਿ ॥
Ŧaj abẖimān leho man mol Rām nām hirḏe mėh ṯol

 

(Taj-i) shed (abhimaan-u) vanity and (leyh-u) take it with (mol) by paying (man) your mind i.e. shedding your own ideas.
(Tol-i) weigh (raam naam) Divine virtues (hirdai mah-i) in the consciousness i.e. give up ego and keep the consciousness fixed on Naam (Note: Guru Nanak says elsewhere Ghatt hi bheetar-i so sah-u tolaa in bidh-i chit rahaava M: 1, p 730).

 

ਲਾਦਿ ਖੇਪ ਸੰਤਹ ਸੰਗਿ ਚਾਲੁ ॥ ਅਵਰ ਤਿਆਗਿ ਬਿਖਿਆ ਜੰਜਾਲ ॥
Lāḏ kẖep sanṯėh sang cẖāl Avar ṯi▫āg bikẖi▫ā janjāl

 

(Laad-i) load (kheyp) the merchandise – keep Divine virtues with you in mind – and (chaal-u) travel (sang-i) with (santah) the saints i.e. ever take part in holy congregation keeping Naam in mind;
(tiaag-i) give up (janjaal) entanglements with (avar) other things; they are like (bikhia) vices.

 

ਧੰਨਿ ਧੰਨਿ ਕਹੈ ਸਭੁ ਕੋਇ ॥ ਮੁਖ ਊਜਲ ਹਰਿ ਦਰਗਹ ਸੋਇ ॥
Ḏẖan ḏẖan kahai sabẖ ko▫e Mukẖ ūjal har ḏargėh so▫e

 

Then (sabh-u koey) every one shall (kahai = say) calls you (dhan dhan) great – here in the world
and (har-i gargah) in Divine court of (soey = that) the Creator you will have (ujal =bright) unblemished (Muk) face i.e. no faults will be found with you.

 

ਇਹੁ ਵਾਪਾਰੁ ਵਿਰਲਾ ਵਾਪਾਰੈ ॥ ਨਾਨਕ ਤਾ ਕੈ ਸਦ ਬਲਿਹਾਰੈ ॥੫॥
Ih vāpār virlā vāpārai Nānak ṯā kai saḏ balihārai ||5||

 

(Virla) some rare (vaapaarai) trader engages in (ih) this type of (vaapaar-u) trading in the merchandise, i.e. some rare persons have conduct free of vices.
I (sad) ever (balihaarai = sacrifice, ta kai = for them) I adore them, says fifth Nanak. 5.

 

ਚਰਨ ਸਾਧ ਕੇ ਧੋਇ ਧੋਇ ਪੀਉ ॥ ਅਰਪਿ ਸਾਧ ਕਉ ਅਪਨਾ ਜੀਉ ॥
Cẖaran sāḏẖ ke ḏẖo▫e ḏẖo▫e pī▫o Arap sāḏẖ ka▫o apnā jī▫o

 

(Dhoey dhoey) wash (charan) the feet of (saadh) the saints and (peeo) drink the foot-wash i.e. humbly learn from (saadh) the guru, assimilate the teachings and follow them.
(Arap-i = give) dedicate (apna) your (jeeo) mind/thoughts (kau) to (saadh) the guru.

 

ਸਾਧ ਕੀ ਧੂਰਿ ਕਰਹੁ ਇਸਨਾਨੁ ॥ ਸਾਧ ਊਪਰਿ ਜਾਈਐ ਕੁਰਬਾਨੁ ॥
Sāḏẖ kī ḏẖūr karahu isnān Sāḏẖ ūpar jā▫ī▫ai kurbān

 

(Karah-u isnaan-u) bathe (dhoor-i) in the dust of the feet (ki) of (saadh) the guru i.e. totally submit yourself to the guru’s guidance.
We should (jaaeeai kurbaan-u) sacrifice yourself (oopar-i) on the guru i.e. kill ego and follow the guru.

 

ਸਾਧ ਸੇਵਾ ਵਡਭਾਗੀ ਪਾਈਐ ॥ ਸਾਧਸੰਗਿ ਹਰਿ ਕੀਰਤਨੁ ਗਾਈਐ ॥
Sāḏẖ sevā vadbẖāgī pā▫ī▫ai Sāḏẖsang har kīrṯan gā▫ī▫ai

 

It is (vaddbhaagi) with good fortune that (seyva) service of (saadh) the guru (paaeeai) obtained, i.e. we find and follows the guru with Divine grace.
And (gaaeeai = sing) praise and emulate (keertan-u = praise) virtues of (har-i) the Almighty (saadhsang-i) with company/guidance of the guru.

 

ਅਨਿਕ ਬਿਘਨ ਤੇ ਸਾਧੂ ਰਾਖੈ ॥ ਹਰਿ ਗੁਨ ਗਾਇ ਅੰਮ੍ਰਿਤ ਰਸੁ ਚਾਖੈ ॥
Anik bigẖan ṯe sāḏẖū rākẖai Har gun gā▫e amriṯ ras cẖākẖai

 

(Saadhoo) the guru (raakhai) protects (tey) from (anik) numerous (bighan) obstacles i.e. the guru’s teachings enable one to overcome vices and the resultant impediments on the path to union with the Creator; 
with the guru’s guidance one (gaaey) one sings/emulates (har gun) Divine virtues (chaakhai = tastes) enjoys (amrit ras = the sweet nectar) Divine experience within.

 

ਓਟ ਗਹੀ ਸੰਤਹ ਦਰਿ ਆਇਆ ॥ ਸਰਬ ਸੂਖ ਨਾਨਕ ਤਿਹ ਪਾਇਆ ॥੬॥
Ot gahī sanṯėh ḏar ā▫i▫ā Sarab sūkẖ Nānak ṯih pā▫i▫ā ||6||

 

One who (aaia) comes to (dar-i) the gate of (santah= saints) the guru and (gahi = catches) takes (ott) protection i.e. places the self in the guru’s care and obedience.
(Tih) that person (paaia) obtains (sarab sookh) all comforts i.e. faces no problems here in life, and the soul merges with the Almighty on death. 6.

 

ਮਿਰਤਕ ਕਉ ਜੀਵਾਲਨਹਾਰ ॥ ਭੂਖੇ ਕਉ ਦੇਵਤ ਅਧਾਰ ॥
Mirṯak ka▫o jīvālanhār Bẖūkẖe ka▫o ḏevaṯ aḏẖār

 

Obedience of the Creator is (jeevaalanhar) revives (mirtak kau) the dead, i.e. lifts those fallen to vices.
And provides (adhaar = support) the food (kau) to (bhookhey) a hungry person i.e. fulfils yearning to find the Creator.

 

ਸਰਬ ਨਿਧਾਨ ਜਾ ਕੀ ਦ੍ਰਿਸਟੀ ਮਾਹਿ ॥ ਪੁਰਬ ਲਿਖੇ ਕਾ ਲਹਣਾ ਪਾਹਿ ॥
Sarab niḏẖān jā kī ḏaristī māhi Purab likẖe kā lahṇā pāhi

 

(Sarab) all (nidhaan) treasures lie (maah-i) in, i.e. are obtained with, (ja ki = whose) Divine (dristti) sight of grace/approval of one’s conduct by the Almighty.
One (paah-i) obtains (lahna) the due deserved based on deeds (likhey) written in (purab) the past. (likhey)

 

ਸਭੁ ਕਿਛੁ ਤਿਸ ਕਾ ਓਹੁ ਕਰਨੈ ਜੋਗੁ ॥ ਤਿਸੁ ਬਿਨੁ ਦੂਸਰ ਹੋਆ ਨ ਹੋਗੁ ॥
Sabẖ kicẖẖ ṯis kā oh karnai jog Ŧis bin ḏūsar ho▫ā na hog

 

(Sab) everything (tis ka = of that) given by the Creator and (oh-u) IT alone is (jog) capable of (ka) doing everything.
There (hoaa) is neither (dosar = second) another with this capability (bin-u) except (tis-u = that) the Almighty, (hog) nor shall ever be.

 

ਜਪਿ ਜਨ ਸਦਾ ਸਦਾ ਦਿਨੁ ਰੈਣੀ ॥ ਸਭ ਤੇ ਊਚ ਨਿਰਮਲ ਇਹ ਕਰਣੀ ॥
Jap jan saḏā saḏā ḏin raiṇīSabẖ ṯe ūcẖ nirmal ih karṇī

 

(Jan = servant) everyone seeker (jap-i) remember/conform to Divine commands (sadaa sadaa) forever (din-u) day and (raini) night.
(Ih) this is (karni =doing) practice (ooch= high) higher (tey) than (sabh) al – like rituals and dogmas.

 

ਕਰਿ ਕਿਰਪਾ ਜਿਸ ਕਉ ਨਾਮੁ ਦੀਆ ॥ ਨਾਨਕ ਸੋ ਜਨੁ ਨਿਰਮਲੁ ਥੀਆ ॥੭॥
Kar kirpā jis ka▫o nām ḏī▫ā Nānak so jan nirmal thī▫ā ||7||

 

One (kau) to whom the Creator (kari kirpa) is kind to (deeeaa = give) refresh awareness of (naam-u) Divine commands – by leading to the guru.

(So) that (jan-u) person (theeaa= becomes) is (nirmal) purified i.e. is freed of other ideas and sees the Almighty within, says fifth Nanak. 7.

 

ਜਾ ਕੈ ਮਨਿ ਗੁਰ ਕੀ ਪਰਤੀਤਿ ॥ ਤਿਸੁ ਜਨ ਆਵੈ ਹਰਿ ਪ੍ਰਭੁ ਚੀਤਿ ॥
Jā kai man gur kī parṯīṯ Ŧis jan āvai har parabẖ cẖīṯ

 

One (ja kai) whose (man-i) mind gets (parteet-i) awareness of teachings of (guru) the guru.

(Har-i) the Almighty (prabh-u) Master’s commands (aavai) come/are recalled (cheet-i) in consciousness of (tis-u) that (jan) person.

 

ਭਗਤੁ ਭਗਤੁ ਸੁਨੀਐ ਤਿਹੁ ਲੋਇ ॥ ਜਾ ਕੈ ਹਿਰਦੈ ਏਕੋ ਹੋਇ ॥
Bẖagaṯ bẖagaṯ sunī▫ai ṯihu lo▫e Jā kai hirḏai eko ho▫e

 

That person (suneeai = heard being called) recognized as (bhagat-u bhagat-u) an obedient devotee the (tih-u) three (loey) regions – space, land and water – i.e. everywhere.

(Ja kai) one in whose (hirdai) consciousness (eyko) the One Master (hoey = is) kept, i.e. who obeys Divine commands.

ਸਚੁ ਕਰਣੀ ਸਚੁ ਤਾ ਕੀ ਰਹਤ ॥ ਸਚੁ ਹਿਰਦੈ ਸਤਿ ਮੁਖਿ ਕਹਤ ॥
Sacẖ karṇī sacẖ ṯā kī rahaṯ Sacẖ hirḏai saṯ mukẖ kahaṯ

 

(Ta ki = of that) his/her (karni) deeds (sach-u = true) conform to Divine commands and (sach-u = true) accord with (rahat) display of precept. S/he has (sach-u = truth) Naam/Divine commands (hirdai) in consciousness and (kahat-i) says (sat-i) truth (mukh-i) from the mouth, i.e. s/he conforms to Naam in thought, word and deed. (Note: This contrasts with rahat avar kachh-u avar kamavat, i.e. displays one thing and does something else. M: 5, p 269).

 

ਸਾਚੀ ਦ੍ਰਿਸਟਿ ਸਾਚਾ ਆਕਾਰੁ ॥ ਸਚੁ ਵਰਤੈ ਸਾਚਾ ਪਾਸਾਰੁ ॥
Sācẖī ḏarisat sācẖā ākār Sacẖ varṯai sācẖā pāsār

 

His/her (dristt-i) sight is (saachi) truthful i.e. s/he sees the Creator, in (aakaar-u) physical creation of (saachaa) the Eternal.

(Paasaar-u = expanse) the creation is (saachaa) real, and (sach-u) the Almighty (vartai) pervades therein, i.e. the seeker sees the Creator everywhere and acts in accord with Divine commands.

 

ਪਾਰਬ੍ਰਹਮੁ ਜਿਨਿ ਸਚੁ ਕਰਿ ਜਾਤਾ ॥ ਨਾਨਕ ਸੋ ਜਨੁ ਸਚਿ ਸਮਾਤਾ ॥੮॥੧੫॥
Pārbarahm jin sacẖ kar jāṯā Nānak so jan sacẖ samāṯā ||8||15||

 

One (jin-i) one who (kar-i jaataa) accepts commands of (paarbrahm-u) the Supreme Being as the (sach-u = true) inevitable – s/he dispels other ideas from the mind, obeys Divine commands, and emulates Divine virtues as given in Mool Manatar s/he becomes become like the Almighty.
(So) that (jan-u = person) soul (samata) merges (sach-i) in the Eternal, says fifth Nanak. 8. 15.