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.

 

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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.