SGGS pp 285-286, Gaurri Sukhmani Asttpadee 17.

 

Note: This seventeenth Astpadi of Sukhmani Sahib is about the Creator and the seekers/devotees. It emphasizes that it is with sincerity of purpose that the seeker can know the Master, the Truth. The final stanza encourages us to follow the true seeker.

 

ਸਲੋਕੁ ॥ ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭਿ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭਿ ਸਚੁ ॥੧॥
Salok. Āḏ sacẖ jugāḏ sacẖ. Hai bẖė sacẖ Nānak hosī bẖė sacẖ. ||1||

(Slok) prologue. The Creator was (sach-u = truth) a reality (aad-i = beginning) before the beginning of time i.e. time immemorial, (jugaad-i = beginning of ages) from the beginning of time and through time;
(hai) is (bh-i = also) now the reality and (hosi bh-i) shall also be the reality – i.e. the Creator is eternal and not subject to time. 1.

Note: It may be noticed that the wording of this Slok is almost the same as the prologue before Pauri 1 of Japji, which is given below. The only difference is thatਭੀwhich occurs twice in both has been changed to ਭਿ in Sukhmani Sahib, making no difference to the meaning.

 

ਆਦਿ ਸਚੁ ਜੁਗਾਦਿ ਸਚੁ ॥ ਹੈ ਭੀ ਸਚੁ ਨਾਨਕ ਹੋਸੀ ਭੀ ਸਚੁ ॥੧॥ (Japji).

ਅਸਟਪਦੀ ॥
Asatpaḏī.

(Asttpadi) composition of eight stanzas.

Note: The first stanza gives various aspects of the relationship between the Creator and the seeker. Taking (in the text below) the words at their face value the meaning of the first two lines would be

ਚਰਨ ਸਤਿ ਸਤਿ ਪਰਸਨਹਾਰ ॥ ਪੂਜਾ ਸਤਿ ਸਤਿ ਸੇਵਦਾਰ ॥
Cẖaran saṯ saṯ parsanhār. Pūjā saṯ saṯ sevḏār.

(Charan) the feet are (sat) true/eternal and so is (parsanhaar) one who touches them;
(pooja) worship is true and so is (sevdaar) the servant/devotee.

The word ਸਤਿ (sat) here means truth or eternal. These lines appear to convey that the devotee of the Eternal Master also becomes eternal. However, a look at the last two lines of the first stanza and all the other stanzas indicate otherwise. The first of the two lines says

ਬੁਝਨਹਾਰ ਕਉ ਸਤਿ ਸਭ ਹੋਇ ॥ Bujẖanhār ka▫o saṯ sabẖ ho▫e.

(Kau = to) for (bujhanhaar) one who understands the Creator’s powers, (sabh) everything done by IT is (sat) eternal/unquestionable.

Now on to the translation in the light of the above.

ਚਰਨ ਸਤਿ ਸਤਿ ਪਰਸਨਹਾਰ ॥ ਪੂਜਾ ਸਤਿ ਸਤਿ ਸੇਵਦਾਰ ॥
Cẖaran saṯ saṯ parsanhār. Pūjā saṯ saṯ sevḏār.

If (parsanhaar = who touches) one (sat-i) is sincerely dedicated, s/he finds touching (charan) the feet (sat-i) true/fulfilling – of wishes. If (seyvdaar = servant) the seeker obeys sincerely, (pooja) worship/dedication will (sat-i = true) fulfil his/her aspirations.

ਦਰਸਨੁ ਸਤਿ ਸਤਿ ਪੇਖਨਹਾਰ ॥ ਨਾਮੁ ਸਤਿ ਸਤਿ ਧਿਆਵਨਹਾਰ ॥
Ḏarsan saṯ saṯ pekẖanhār. Nām saṯ saṯ ḏẖi▫āvanhār.

If (peykhanhaar) one who seeks vision of the Master is (sat-i) sincere, s/he finds (darsan-u meeting/the Master (sat-i) true to expectations.
If (dhiaavanhaar) one who pays attention to/obeys finds obedience (sat-i) fulfilling, i.e. does not let any obedience to go in vain.

ਆਪਿ ਸਤਿ ਸਤਿ ਸਭ ਧਾਰੀ ॥ ਆਪੇ ਗੁਣ ਆਪੇ ਗੁਣਕਾਰੀ ॥
Āp saṯ saṯ sabẖ ḏẖārī. Āpe guṇ āpe guṇkārī.

The Master (aap-i) IT-self is (sat-i) a reality and so is (sabh) everything IT has (dhaari = established) created is (sat-i) true, i.e. it is obedience to Naam is fruitful.

The Almighty is (aap-i) IT-self the treasure of (gun) the virtues and (gunkaari) imparts awareness of virtues – so as to conform to them.

ਸਬਦੁ ਸਤਿ ਸਤਿ ਪ੍ਰਭੁ ਬਕਤਾ ॥ ਸੁਰਤਿ ਸਤਿ ਸਤਿ ਜਸੁ ਸੁਨਤਾ ॥
Sabaḏ saṯ saṯ parabẖ bakṯā. Suraṯ saṯ saṯ jas sunṯā.

(Prabh-u) the Almighty (bakta = speaker) who gives commands is (sat-i) Eternal, and IT’s (sabad-u = word) commands are (sat-inevitable.)
If one’s (surat-i) consciousness is (sat-i) truly attentive s/he (sat-i) truly understands (jas-u = glory) virtues of the Almighty and emulates – to become like the Almighty.

ਬੁਝਨਹਾਰ ਕਉ ਸਤਿ ਸਭ ਹੋਇ ॥ ਨਾਨਕ ਸਤਿ ਸਤਿ ਪ੍ਰਭੁ ਸੋਇ ॥੧॥
Bujẖanhār ka▫o saṯ sabẖ ho▫e. Nānak saṯ saṯ parabẖ so▫e. ||1||

(Kau = to) for (bujhanhaar) one who understands the Creator’s powers (sabh) everything done by IT is (sat-i) eternal/real.
If I am (sat-i) a true devotee, I will find that (prabh) the Almighty (sat-i) true to expectation, i.e., Omnipresent, Omniscient and Omnipotent, says fifth Nanak. 1.

ਸਤਿ ਸਰੂਪੁ ਰਿਦੈ ਜਿਨਿ ਮਾਨਿਆ ॥ ਕਰਨ ਕਰਾਵਨ ਤਿਨਿ ਮੂਲੁ ਪਛਾਨਿਆ ॥
Saṯ sarūp riḏai jin māni▫ā. Karan karāvan ṯin mūl pacẖẖāni▫ā.

(Jin-i) one who (maania = accepts) believes in the Creator being (saroop-u = form) the embodiment of (sat-i) truth in his/her (ridai) mind.
(Tin-i) that person (pachhaania = recognizes) understands that the Creator is the (mool-u = root) root cause of (karan) actions and (karaavan) causes the creatures to act i.e. according to their role in life.

ਜਾ ਕੈ ਰਿਦੈ ਬਿਸ੍ਵਾਸੁ ਪ੍ਰਭ ਆਇਆ ॥ ਤਤੁ ਗਿਆਨੁ ਤਿਸੁ ਮਨਿ ਪ੍ਰਗਟਾਇਆ ॥
Jā kai riḏai bisvās parabẖ ā▫i▫ā. Ŧaṯ gi▫ān ṯis man paragtā▫i▫ā.

(Ja kai) one in whose (ridai) mind (aaia) comes (bisvaas-u) belief i.e. one who has faith in (prabh) the Almighty,
(Tis-u) that person’s (man-i) mind (pragttaaiaa = manifests) gets (giaan-u) awareness of (tat-u = essence, reality) Naam/Divine virtues and commands.

ਭੈ ਤੇ ਨਿਰਭਉ ਹੋਇ ਬਸਾਨਾ ॥ ਜਿਸ ਤੇ ਉਪਜਿਆ ਤਿਸੁ ਮਾਹਿ ਸਮਾਨਾ ॥
Bẖai ṯe nirbẖa▫o ho▫e basānā. Jis ṯe upji▫ā ṯis māhi samānā.

That person – obeys Naam and – moves out (tey) from the state of (bhai) fear to (basaana = abide) become (nirbhau) fearless i.e. has no apprehension for any wrongdings.
This way, s/he (samaana) remains absorbed in (tis-u = that) the Creator (jis tey) from whom s/he (upjia = grew) came.

ਬਸਤੁ ਮਾਹਿ ਲੇ ਬਸਤੁ ਗਡਾਈ ॥ ਤਾ ਕਉ ਭਿੰਨ ਨ ਕਹਨਾ ਜਾਈ ॥
Basaṯ māhi le basaṯ gadā▫ī. Ŧā ka▫o bẖinn na kahnā jā▫ī.

Talking of the merger/absorption; when a (bast-u) substance (ley) is taken and (gadaaee) mixed with the same (bast-u) substance.
then one ( na jaaee) cannot (kahna) tell the (bhinn) difference between the two i.e. once the devotee understands and emulates Divine virtues s/he remains absorbed in the Master; the devotee then becomes like the Master.

ਬੂਝੈ ਬੂਝਨਹਾਰੁ ਬਿਬੇਕ ॥ ਨਾਰਾਇਨ ਮਿਲੇ ਨਾਨਕ ਏਕ ॥੨॥
Būjẖai būjẖanhār bibek. Nārā▫in mile Nānak ek. ||2||

But only (boojhanhaar = one capable of understanding) a devotee with (bibeyk) a discerning mind (boojhai) understands this.
S/he (miley = mixes) merges in (naraain) the Master to become (eyk) one with the Master, says Nanak. 2.

Note: The third stanza below describes merits of the devotee. The fourth describes how the Master looks after IT’s devotee.

ਠਾਕੁਰ ਕਾ ਸੇਵਕੁ ਆਗਿਆਕਾਰੀ ॥ ਠਾਕੁਰ ਕਾ ਸੇਵਕੁ ਸਦਾ ਪੂਜਾਰੀ ॥
Ŧẖākur kā sevak āgi▫ākārī. Ŧẖākur kā sevak saḏā pūjārī.

(Thaakur ka) the Master’s (seyvak-u) servant is (aagiaakaari) obedient i.e. a true devotee lives by Divine commands/laws of nature.
S/he is (poojaari) a worshipper (sadaa = ever) at all times i.e. living by Divine commands is worship.

ਠਾਕੁਰ ਕੇ ਸੇਵਕ ਕੈ ਮਨਿ ਪਰਤੀਤਿ ॥ ਠਾਕੁਰ ਕੇ ਸੇਵਕ ਕੀ ਨਿਰਮਲ ਰੀਤਿ ॥
Ŧẖākur ke sevak kai man parṯīṯ. Ŧẖākur ke sevak kī nirmal rīṯ.

The Master’s servant has (parteet-i = belief) faith (man-i) in mind i.e. accepts (tthaakur) the Master as Supreme.
and his/her (reet-i) way of life is (nirmal = free of dirt) vice-free.

ਠਾਕੁਰ ਕਉ ਸੇਵਕੁ ਜਾਨੈ ਸੰਗਿ ॥ ਪ੍ਰਭ ਕਾ ਸੇਵਕੁ ਨਾਮ ਕੈ ਰੰਗਿ ॥
Ŧẖākur ka▫o sevak jānai sang. Parabẖ kā sevak nām kai rang.

(Seyvak) the servant/devotee (jaanai = considers) perceives (tthaakur) the Master present (sang-i) with him/her i.e. s/he ever feels the master’s protection as well as watch on him/her. 
The servant is imbued (rang-i) love of (naam) Divine virtues i.e. displays the virtues of the Master.

ਸੇਵਕ ਕਉ ਪ੍ਰਭ ਪਾਲਨਹਾਰਾ ॥ ਸੇਵਕ ਕੀ ਰਾਖੈ ਨਿਰੰਕਾਰਾ ॥
Sevak ka▫o parabẖ pālanhārā. Sevak kī rākẖai nirankārā.

(Prabh) the Almighty Master (paalahaara) nurtures the servant/devotee i.e. looks after the all-round development of the devotee;
the Master (raakhai) protects the honor (ki) of the devotee even though (nirankaara = without form) unseen.

ਸੋ ਸੇਵਕੁ ਜਿਸੁ ਦਇਆ ਪ੍ਰਭੁ ਧਾਰੈ ॥ ਨਾਨਕ ਸੋ ਸੇਵਕੁ ਸਾਸਿ ਸਾਸਿ ਸਮਾਰੈ ॥੩॥
So sevak jis ḏa▫i▫ā parabẖ ḏẖārai. Nānak so sevak sās sās samārai. ||3||

But only (so) that person becomes (seyvak) a servant on (jis-u) whom the Almighty (dhaarai) bestows (daiaa) mercy/kindness i.e. it is by Divine grace that one engages in devotional service.
(So) such a devotee (smaarai) remembers the Master – and lives by Divine commands – (saas-i saas-i = with every breath) every moment, says fifth Nanak. 3.

ਅਪੁਨੇ ਜਨ ਕਾ ਪਰਦਾ ਢਾਕੈ ॥ ਅਪਨੇ ਸੇਵਕ ਕੀ ਸਰਪਰ ਰਾਖੈ ॥
Apune jan kā parḏā dẖākai. Apne sevak kī sarpar rākẖai.

The Creator (parda ddhaakai = covers) protects the privacy of (apuney = own) IT’s (jan) servant/devotee i.e. protects from vices.
The Master (raakhai) protects the honour (ki) of the servant (sarpar) for sure in life and accepts his/her soul for union after death.

ਅਪਨੇ ਦਾਸ ਕਉ ਦੇਇ ਵਡਾਈ ॥ ਅਪਨੇ ਸੇਵਕ ਕਉ ਨਾਮੁ ਜਪਾਈ ॥
Apne ḏās ka▫o ḏe▫e vadā▫ī. Apne sevak ka▫o nām japā▫ī.

The Creator (dey-i) imparts awareness of (vaddaaee) ITs own virtues (kau) to the devotee.
Also, (japaaee) causes to remember/conform to (naam-u) Divine commands.

ਅਪਨੇ ਸੇਵਕ ਕੀ ਆਪਿ ਪਤਿ ਰਾਖੈ ॥ ਤਾ ਕੀ ਗਤਿ ਮਿਤਿ ਕੋਇ ਨ ਲਾਖੈ ॥
Apne sevak kī āp paṯ rākẖai. Ŧā kī gaṯ miṯ ko▫e na lākẖai.

The Master (aap-i) IT-self (raakhai) protects (pat-i) the honour of IT’s servant i.e. the Master’s devotee is honorably accepted for union with the Creator.
(Koey na) no one (laakhai) knows (ta ki) his/her (gat-i) the state and (mit-i) measure i.e. it is hard to understand the exalted spiritual state of such a devotee.

ਪ੍ਰਭ ਕੇ ਸੇਵਕ ਕਉ ਕੋ ਨ ਪਹੂਚੈ ॥ ਪ੍ਰਭ ਕੇ ਸੇਵਕ ਊਚ ਤੇ ਊਚੇ ॥
Parabẖ ke sevak ka▫o ko na pahūcẖai. Parabẖ ke sevak ūcẖ ṯe ūcẖe.

(Ko na) no one can (pahoochai) reach the level of (seyvak) the devotee (prabh key) of the Almighty.
The Master’s servants are (oochey) higher (tey) than (ooch) the highest – in understanding and spiritual experience.

ਜੋ ਪ੍ਰਭਿ ਅਪਨੀ ਸੇਵਾ ਲਾਇਆ ॥ ਨਾਨਕ ਸੋ ਸੇਵਕੁ ਦਹ ਦਿਸਿ ਪ੍ਰਗਟਾਇਆ ॥੪॥
Jo parabẖ apnī sevā lā▫i▫ā. Nānak so sevak ḏah ḏis paragtā▫i▫ā. ||4||

(Jo) one whom (prabh-i) the Master (laaia) engages in (apni) ITs own (seyva) service/dedication.
(So) that devotee (pragttaaia = shows up) is recognized (dah) in ten (dis-i) directions i.e. all over, says fifth Nanak. 4.

Note: The power to end life lies with the Almighty. IT can end life/lives using means that would seem incapable to do that. On the other hand, when the Master does not approve some one’s death, IT protects even against the most powerful adversary. This is the subject of the next stanza.

ਨੀਕੀ ਕੀਰੀ ਮਹਿ ਕਲ ਰਾਖੈ ॥ ਭਸਮ ਕਰੈ ਲਸਕਰ ਕੋਟਿ ਲਾਖੈ ॥
Nīkī kīrī mėh kal rākẖai. Bẖasam karai laskar kot lākẖai.

If the Master (raakhai = puts) gives (kal) power to (neeki) the small (keeri) ant – the smallest of creatures.
It can (karai = make) reduce to (bhasam) ashes (laskar) armies of (kott-i = crore/ten million, laakhai = one hundred thousand) millions of soldiers.

ਜਿਸ ਕਾ ਸਾਸੁ ਨ ਕਾਢਤ ਆਪਿ ॥ ਤਾ ਕਉ ਰਾਖਤ ਦੇ ਕਰਿ ਹਾਥ ॥
Jis kā sās na kādẖaṯ āp. Ŧā ka▫o rākẖaṯ ḏe kar hāth.

(Jis) one whose (saas-u = breath) life the Almighty (aapi) IT-self does not (kaaddhat) take out i.e. a life that has not yet completed the ordained life-span, cannot be ended by any one.
The Master (raakhat) provides protection (ta kau) to that (dey kar-i) by giving (haath = hand) IT’s helping hand.

 

Page 286

 

ਮਾਨਸ ਜਤਨ ਕਰਤ ਬਹੁ ਭਾਤਿ ॥ ਤਿਸ ਕੇ ਕਰਤਬ ਬਿਰਥੇ ਜਾਤਿ ॥
Mānas jaṯan karaṯ baho bẖāṯ. Ŧis ke karṯab birthe jāṯ.

(Maanas = human being) a person may (karat) make (jatan) efforts of (bah-u) numerous (bhaat-i) types – to end that life,
but his/her (kartab) machinations (jaat-i) go (birthey) in vain.

ਮਾਰੈ ਨ ਰਾਖੈ ਅਵਰੁ ਨ ਕੋਇ ॥ ਸਰਬ ਜੀਆ ਕਾ ਰਾਖਾ ਸੋਇ ॥
Mārai na rākẖai avar na ko▫e. Sarab jī▫ā kā rākẖā so▫e.

(Na koey) no one (avar-u) else can (maarai) kill or (raakhai) protect.
(Soey = that) the Almighty (raakha = protector, ka = of)  watches (sarab) all (jeeaa) creatures.

ਕਾਹੇ ਸੋਚ ਕਰਹਿ ਰੇ ਪ੍ਰਾਣੀ ॥ ਜਪਿ ਨਾਨਕ ਪ੍ਰਭ ਅਲਖ ਵਿਡਾਣੀ ॥੫॥
Kāhe socẖ karahi re parāṇī. Jap Nānak parabẖ alakẖ vidāṇī. ||5||

(Kaahey) why do you (soch karah-i = think) make plans – to do things that are in the Master’s hands.
(Prabh) the Almighty is (alakh) unseen and (viddaani) wondrous i.e. no one knows IT’s mind, hence just (jap-i) remember/conform to IT’s commands, i.e. honestly play your role in life. 5.

ਬਾਰੰ ਬਾਰ ਬਾਰ ਪ੍ਰਭੁ ਜਪੀਐ ॥ ਪੀ ਅੰਮ੍ਰਿਤੁ ਇਹੁ ਮਨੁ ਤਨੁ ਧ੍ਰਪੀਐ ॥
Bāraʼn bār bār parabẖ japī▫ai. Pī amriṯ ih man ṯan ḏẖarpī▫ai.

We should (japeeaai) remember/conform to commands of  (prabh) the Almighty (baran baar) again and again, (baar) and again i.e. in all activities.
This is (amrit) the Divine elixir; (ih-u = this) one’s (man-u) mind and (tan-u) body (dhrapeeai) is satiated (pi) by drinking it, i.e. one is not influenced by other ideas in thoughts and deeds.

This is how:

ਨਾਮ ਰਤਨੁ ਜਿਨਿ ਗੁਰਮੁਖਿ ਪਾਇਆ ॥ ਤਿਸੁ ਕਿਛੁ ਅਵਰੁ ਨਾਹੀ ਦ੍ਰਿਸਟਾਇਆ ॥
Nām raṯan jin gurmukẖ pā▫i▫ā. Ŧis kicẖẖ avar nāhī ḏaristā▫i▫ā.

One (jin-i) who (paaiaa) obtains (ratan-u = jewel) the wealth of awareness of (naam) Divine virtues and commands (gurmukh-i) with the guru’s guidance – is happy conforming to Naam. (Tis-u) that person (naahi) does not (dristtaaia) look at (kichh-u) anything (avar-u) else – for satisfaction.

ਨਾਮੁ ਧਨੁ ਨਾਮੋ ਰੂਪੁ ਰੰਗੁ ॥ ਨਾਮੋ ਸੁਖੁ ਹਰਿ ਨਾਮ ਕਾ ਸੰਗੁ ॥
Nām ḏẖan nāmo rūp rang. Nāmo sukẖ har nām kā sang.

For him/her, awareness of (naam-u) Divine commands is (dhan-u) wealth, (roop-u) good looks and (rang-u) complexion
(Naamo) conformance to Naam is his/her (sukh-u) comfort; s/he (sang-i) keeps company with (har-i naam) Divine virtues i.e. ever remembers/conforms to Naam.

ਨਾਮ ਰਸਿ ਜੋ ਜਨ ਤ੍ਰਿਪਤਾਨੇ ॥ ਮਨ ਤਨ ਨਾਮਹਿ ਨਾਮਿ ਸਮਾਨੇ ॥
Nām ras jo jan ṯaripṯāne. Man ṯan nāmėh nām samāne.

(Jo) those (jan) person who (triptaaney) are contented (ras-i) the taste of Naam i.e. are happy to live according to Divine virtues and commands.
Their (man = mind) thoughts and (tan = body) actions (samaaney = absorbed) conform (naamah-i) to Divine virtues and commands (naam-i) of Naam/the Almighty.

ਊਠਤ ਬੈਠਤ ਸੋਵਤ ਨਾਮ ॥ ਕਹੁ ਨਾਨਕ ਜਨ ਕੈ ਸਦ ਕਾਮ ॥੬॥
Ūṯẖaṯ baiṯẖaṯ sovaṯ nām. Kaho Nānak jan kai saḏ kām. ||6||

They remain conscious of Naam/Divine virtues and commands (ootthat) standing, (baitthat) sitting and (sovat) sleeping i.e. in all states – of walking, working or resting.
This is (sad) forever (kaam = work) practice of (jan) the devotees, (kah-u) say, o fifth Nanak. 6.

ਬੋਲਹੁ ਜਸੁ ਜਿਹਬਾ ਦਿਨੁ ਰਾਤਿ ॥ ਪ੍ਰਭਿ ਅਪਨੈ ਜਨ ਕੀਨੀ ਦਾਤਿ ॥
Bolhu jas jihbā ḏin rāṯ. Parabẖ apnai jan kīnī ḏāṯ.

My (jihba) tongue, (bolh-u) utter/praise (jas-u = glory) praise of the virtues of the Creator (din-u) day and (raat-i) night.
Receiving awareness of Divine virtues is (data-i) benediction (keeni) bestowed by (apney = own) our (prabh-i) by the Almighty to (jan = servant) devotee i.e. consider it good fortune.

ਕਰਹਿ ਭਗਤਿ ਆਤਮ ਕੈ ਚਾਇ ॥ ਪ੍ਰਭ ਅਪਨੇ ਸਿਉ ਰਹਹਿ ਸਮਾਇ ॥
Karahi bẖagaṯ āṯam kai cẖā▫e. Parabẖ apne si▫o rahėh samā▫e.

A devotee (karah-i = does) practices (bhagat-i) devotion/obedience with (chaaey) fondness (kai) of (aatam = inner-self) the heart.
S/he (rahah-i) remains (samaaey) absorbed (siau) with (apney = own) our (prabh) Creator.

ਜੋ ਹੋਆ ਹੋਵਤ ਸੋ ਜਾਨੈ ॥ ਪ੍ਰਭ ਅਪਨੇ ਕਾ ਹੁਕਮੁ ਪਛਾਨੈ ॥
Jo ho▫ā hovaṯ so jānai. Parabẖ apne kā hukam pacẖẖānai.

S/he (jaanai = considers) accepts that (jo) whatever (hoaa) happens as (hovat) had to happen naturally.
And (pachhaanai = recognizes) accepts it as (hukam-u = command) the will of (apney = own) our Creator – which must be accepted.

ਤਿਸ ਕੀ ਮਹਿਮਾ ਕਉਨ ਬਖਾਨਉ ॥ ਤਿਸ ਕਾ ਗੁਨੁ ਕਹਿ ਏਕ ਨ ਜਾਨਉ ॥
Ŧis kī mahimā ka▫un bakẖāna▫o. Ŧis kā gun kahi ek na jān▫o.

(Kaun) which all (mahima = praises) virtues (ki) of (tis) that devotee can I (bakhaanau = mention) recount?
I do not (jaanau) know how to (kah = say) describe even (eyk) one (gun-u) virtue of that devotee.

ਆਠ ਪਹਰ ਪ੍ਰਭ ਬਸਹਿ ਹਜੂਰੇ ॥ ਕਹੁ ਨਾਨਕ ਸੇਈ ਜਨ ਪੂਰੇ ॥੭॥
Āṯẖ pahar parabẖ basėh hajūre. Kaho Nānak se▫ī jan pūre. ||7||

Those who (basah-i) live (hajoorey = in presence) perceiving presence (prabh) the Master present with them (aatth = eight x pahar = three hours) day and night i.e. they have the confidence of Divine protection and watch.
(seyee) such persons are (poorey) accomplished (jan) devotees, i.e. have found the almighty, says fifth Nanak. 7.

ਮਨ ਮੇਰੇ ਤਿਨ ਕੀ ਓਟ ਲੇਹਿ ॥ ਮਨੁ ਤਨੁ ਅਪਨਾ ਤਿਨ ਜਨ ਦੇਹਿ ॥
Man mere ṯin kī ot lehi. Man ṯan apnā ṯin jan ḏėh.

(Merey) my (man) mind, (leyh-i) take (tin ki) their (ott = protection) support i.e. follow them as role models.
And (deyh-i) offer/dedicate your (man, tan) mind and body, i.e. follow them in thought and action to (tin) those (jan) devotees i.e. let your thoughts and actions be guided by their examples.

ਜਿਨਿ ਜਨਿ ਅਪਨਾ ਪ੍ਰਭੂ ਪਛਾਤਾ ॥ ਸੋ ਜਨੁ ਸਰਬ ਥੋਕ ਕਾ ਦਾਤਾ ॥
Jin jan apnā parabẖū pacẖẖāṯā. So jan sarab thok kā ḏāṯā.

(Jan) devotee (jin-i) who (pachhaata) has recognized (apna = own) our (prabhoo) Almighty Master within.
(So) such a devotee is (daata) the giver of (sarab) all (thok) things i.e. guides in all fields of life.

ਤਿਸ ਕੀ ਸਰਨਿ ਸਰਬ ਸੁਖ ਪਾਵਹਿ ॥ ਤਿਸ ਕੈ ਦਰਸਿ ਸਭ ਪਾਪ ਮਿਟਾਵਹਿ ॥
Ŧis kī saran sarab sukẖ pāvahi. Ŧis kai ḏaras sabẖ pāp mitāvėh.

In (saran = sanctuary) care (ki) of i.e. by following (tis) that devotee you can (paavah-i) obtain (sarab) all (sukh) comforts and peace of mind.
Because (daras-i = with sight) seeing his/her example, you can (mitaavah-i = erase) rid yourself of (sabh) all (paap) wrongdoings – and have no apprehensions of retribution.

ਅਵਰ ਸਿਆਨਪ ਸਗਲੀ ਛਾਡੁ ॥ ਤਿਸੁ ਜਨ ਕੀ ਤੂ ਸੇਵਾ ਲਾਗੁ ॥
Avar si▫ānap saglī cẖẖād. Ŧis jan kī ṯū sevā lāg.

(Tiaag) give up (sagli) all (avar) other (siaanap = wisdom) personal ideas.
And (lag-i) engage in (syeva) service of (tis jan) that devotee i.e. follow his/her guidance.

ਆਵਨੁ ਜਾਨੁ ਨ ਹੋਵੀ ਤੇਰਾ ॥ ਨਾਨਕ ਤਿਸੁ ਜਨ ਕੇ ਪੂਜਹੁ ਸਦ ਪੈਰਾ ॥੮॥੧੭॥
Āvan jān na hovī ṯerā. Nānak ṯis jan ke pūjahu saḏ pairā. ||8||17||

Then your (aavan-u) coming and (jaan-u) going will not (hovi) occur i.e. you will be spared from cycles of births and deaths – by uniting with the Creator.
(Sad) ever (poojah-u) worship (paira) the feet of that devotee i.e. be a humble follower of such a devotee whose example can enable union with the Master, says fifth Nanak. 8. 17.

 

 

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.