SGGS pp 290-292, Gaurri Sukhmani M: 5, Asttpadee 21.

 

Note: This Asttpadee seems to describe the process of creation. It is based on the understanding that it first takes the subtle/attribute-less form of God before creating the universe, and taking the latter as the gross form, of the Formless Creator. However, an analytical study shows that it first shows the state when God alone is present in the mind of the creature. This is covered in the first six stanzas. The remaining two stanzas describe what happens when other ideas come in mind.

 

Note: The first six of the eight stanzas of this twenty first Asttpadee of Sukhmani Sahib describe the situation before the physical creation came into being and the Formless Creator alone was present. The last two stanzas describe the act of creation and thereafter. A careful study would show that the first six stanzas describe what happens when the Creator alone is present in mind. This means when faith is in only the One Creator and IT being present in all creatures, then conflicts based on religion can be obviated. This will be seen validated as we proceed. In this composition the Slok preceding the stanzas contains the essence of the stanzas. The Slok in this Asttpadee shows that it is about the Creator.

 

Note: The Slok uses the terms ਸਰਗੁਨ (sargun) meaning ‘with attributes’ or gross form, and ਨਿਰਗੁਨ (nirgun) meaning ‘without attributes’ or subtle form.

 

ਸਲੋਕੁ ॥   ਸਰਗੁਨ ਨਿਰਗੁਨ ਨਿਰੰਕਾਰ ਸੁੰਨ ਸਮਾਧੀ ਆਪਿ ॥  ਆਪਨ ਕੀਆ ਨਾਨਕਾ ਆਪੇ ਹੀ ਫਿਰਿ ਜਾਪਿ ॥੧॥

Salok   Sargun nirgun nirankār sunn samāḏẖī āp Āpan kī▫ā nānkā āpe hī fir jāp ||1||

 

(Slok) prologue The Creator is (nira’nkaar) without any physical form. IT is (nirgun) without attributes i.e. displays no material nature, but is also (sargun) with attributes because IT is present in everyone and everything, and they are what IT has made them; but (aap-i) IT-self stays in (su’nn) motionless (samaadhi) contemplation i.e. nothing was happening, everything was still.

IT (aapan) IT-self (keeaa) creates the creatures and (phir-i) then (aapey hi) IT-self (jaap-i) acts. 1.

 

 

ਅਸਟਪਦੀ ॥

Asatpaḏī

 

(Asttpadee) composition of eight stanzas

 

ਜਬ ਅਕਾਰੁ ਇਹੁ ਕਛੁ ਨ ਦ੍ਰਿਸਟੇਤਾ ॥   ਪਾਪ ਪੁੰਨ ਤਬ ਕਹ ਤੇ ਹੋਤਾ ॥

Jab akār ih kacẖẖ na ḏaristeṯā Pāp punn ṯab kah ṯe hoṯā

 

(Jab) when (kachh-u na) no (akaar) physical form of creatures (dristteyta) is seen.

(Tab) then (kah tey) by whom could (paap = sins) evil and (punn) virtuous deeds (hota = happen) be done, i.e. the soul by itself has the pristine form of the Supreme Spirit, the pristine Creator.

 

ਜਬ ਧਾਰੀ ਆਪਨ ਸੁੰਨ ਸਮਾਧਿ ॥   ਤਬ ਬੈਰ ਬਿਰੋਧ ਕਿਸੁ ਸੰਗਿ ਕਮਾਤਿ ॥

Jab ḏẖārī āpan sunn samāḏẖ   Ŧab bair biroḏẖ kis sang kamāṯ

 

(Jab) when the Creator (dhaari = adopted) is in the state of (su’nn) motionless (samaadh-i) contemplation/focus within (aapan) IT-self.

And so is the soul before entering a body/foetus, (tab) then (sang-i) with whom, does the soul (kamaat-i) bear (bair) enmity or (birodh) antagonism/opposition?

 

ਜਬ ਇਸ ਕਾ ਬਰਨੁ ਚਿਹਨੁ ਨ ਜਾਪਤ ॥   ਤਬ ਹਰਖ ਸੋਗ ਕਹੁ ਕਿਸਹਿ ਬਿਆਪਤ ॥

Jab is kā baran cẖihan na jāpaṯ   Ŧab harakẖ sog kaho kisėh bi▫āpaṯ

 

When no (baran-u) colour or (chihan-u) features (is ka = its) of the creation (jaapat) are seen, i.e. does not exist in physical form.

Then (kah-u) tell me (kisah-i) who (biaapat) experiences (harakh) joy or (sog) sorrow?

 

ਜਬ ਆਪਨ ਆਪ ਆਪਿ ਪਾਰਬ੍ਰਹਮ ॥   ਤਬ ਮੋਹ ਕਹਾ ਕਿਸੁ ਹੋਵਤ ਭਰਮ ॥

Jab āpan āp āp pārbarahm   Ŧab moh kahā kis hovaṯ bẖaram

 

When (paarbrahm) the Supreme Being is (aapan aap-i) by IT-self (aap-i) alone,

Then (kaha) where is (moh) lure – of Maaiaa/temptations and – (kis-u) who (hovat) has (bharam) delusion, i.e. can be tempted?

 

Page 291

 

ਆਪਨ ਖੇਲੁ ਆਪਿ ਵਰਤੀਜਾ ॥   ਨਾਨਕ ਕਰਨੈਹਾਰੁ ਨ ਦੂਜਾ ॥੧॥

Āpan kẖel āp varṯījā   Nānak karnaihār na ḏūjā ||1||

 

The Creator (aap-i) IT-self (varteeja) causes (aapan) IT’s (kheyl-u) the play and

There is (na dooja) none other (karnaihaar-u) who can do, i.e. everything happens according to natural laws, says fifth Nanak. 1.

 

ਜਬ ਹੋਵਤ ਪ੍ਰਭ ਕੇਵਲ ਧਨੀ ॥   ਤਬ ਬੰਧ ਮੁਕਤਿ ਕਹੁ ਕਿਸ ਕਉ ਗਨੀ ॥

Jab hovaṯ parabẖ keval ḏẖanī   Ŧab banḏẖ mukaṯ kaho kis ka▫o ganī

 

When (prabh) the Almighty (dhani) Master (keyval = only) alone (hovat) exists – and no temptations exist, before the soul enters a body.

Then (kis kau) whom does one (gani = count) consider (bandh) bound/fallen to temptations or (mukt-i) free from them?

 

ਜਬ ਏਕਹਿ ਹਰਿ ਅਗਮ ਅਪਾਰ ॥   ਤਬ ਨਰਕ ਸੁਰਗ ਕਹੁ ਕਉਨ ਅਉਤਾਰ ॥

Jab ekėh har agam apār   Ŧab narak surag kaho ka▫un a▫uṯār

 

When (eykah-i) the lone (agam) unreachable/incomprehensible and (apaar) Infinite (har-i) Creator.

Then (kah-u = say) tell me (kaun) who (autar = descends) goes to (narak) hell or (surag) heaven? 

 

ਜਬ ਨਿਰਗੁਨ ਪ੍ਰਭ ਸਹਜ ਸੁਭਾਇ ॥   ਤਬ ਸਿਵ ਸਕਤਿ ਕਹਹੁ ਕਿਤੁ ਠਾਇ ॥

Jab nirgun parabẖ sahj subẖā▫e   Ŧab siv sakaṯ kahhu kiṯ ṯẖā▫e

 

When (prabh) the Almighty who (nirgun) has no attributes/physical form, is (sahj subhaaey = intuitive) by IT-self.

Then (kahah-u) tell me, (kit = what, thaaey = place) in whose mind (siv) the spirit and (sakti) the material nature exist?

 

ਜਬ ਆਪਹਿ ਆਪਿ ਅਪਨੀ ਜੋਤਿ ਧਰੈ ॥   ਤਬ ਕਵਨ ਨਿਡਰੁ ਕਵਨ ਕਤ ਡਰੈ ॥

Jab āpėh āp apnī joṯ ḏẖarai   Ŧab kavan nidar kavan kaṯ darai

 

When the Creator (aapah-i aapi) is by IT-self and (dharai) has placed (apni = own) IT’s (jot-i = light) Spirit in IT-self.

Then (kavan) who is (niddar-u) fearless/beyond accountability and (kat) why would (kavan = who) someone (ddarai) be afraid/be accountable – for the deeds, i.e. the soul in pristine form is at peace.

 

ਆਪਨ ਚਲਿਤ ਆਪਿ ਕਰਨੈਹਾਰ ॥   ਨਾਨਕ ਠਾਕੁਰ ਅਗਮ ਅਪਾਰ ॥੨॥

Āpan cẖaliṯ āp karnaihār   Nānak ṯẖākur agam apār ||2||

 

The Creator is (aapan) itself the maker of (chalit) play and (aapi) IT-self (karnaihaar = doer) plays.

(Tthaakur) the Master is (agam) beyond reach/comprehension and (apaar) Infinite i.e. we cannot fathom what all IT does, says fifth Nanak. 2.

 

ਅਬਿਨਾਸੀ ਸੁਖ ਆਪਨ ਆਸਨ ॥   ਤਹ ਜਨਮ ਮਰਨ ਕਹੁ ਕਹਾ ਬਿਨਾਸਨ ॥

Abẖināsī sukẖ āpan āsan   Ŧah janam maran kaho kahā bināsan

 

When (abinaasi) Eternal the Creator (sukh = comfortably) restfully sits on (aapan) IT’s (aasan) seat, i.e. is by IT-self – the soul has not yet entered a body.

(Tah) then (kah-u) tell me (kaha) how would anyone (binaasan = destroyed) fall prey to temptations and be put in cycles of (janam) births and (maran) deaths?

 

ਜਬ ਪੂਰਨ ਕਰਤਾ ਪ੍ਰਭੁ ਸੋਇ ॥   ਤਬ ਜਮ ਕੀ ਤ੍ਰਾਸ ਕਹਹੁ ਕਿਸੁ ਹੋਇ ॥

Jab pūran karṯā parabẖ so▫e   Ŧab jam kī ṯarās kahhu kis ho▫e

 

(Jab) when (soey) the one (pooran) perfect (prabh-u) Creator alone is present, I .e the soul has not part of the body – and no one commits vices

(Tab) then (kahah-u) tell me (kis-u) who would (hoey) have (traas) fear (ki) of (jam) Divine justice?

 

ਜਬ ਅਬਿਗਤ ਅਗੋਚਰ ਪ੍ਰਭ ਏਕਾ ॥   ਤਬ ਚਿਤ੍ਰ ਗੁਪਤ ਕਿਸੁ ਪੂਛਤ ਲੇਖਾ ॥

Jab abigaṯ agocẖar parabẖ ekā   Ŧab cẖiṯar gupaṯ kis pūcẖẖaṯ lekẖā

 

When there is (eyka) only (abigat = not manifest) the Formless (prabh) Almighty who (agochar) cannot be perceived by sensory organs and cannot be tempted.

(Tab) then (kis-u) whom would the metaphoric (chitr gupt) hidden Divine recorders, (poochat) ask for (leykha) account deeds, i.e. the pristine soul is not accountable for deeds in Divine court.

 

ਜਬ ਨਾਥ ਨਿਰੰਜਨ ਅਗੋਚਰ ਅਗਾਧੇ ॥   ਤਬ ਕਉਨ ਛੁਟੇ ਕਉਨ ਬੰਧਨ ਬਾਧੇ ॥

Jab nāth niranjan agocẖar agāḏẖe   Ŧab ka▫un cẖẖute ka▫un banḏẖan bāḏẖe

 

When (naath) the Master who is (niranjan = un-stained) pristine, (agochar) beyond reach of the senses and (agaadhey = bottomless) unfathomable, is alone present, the soul is in pristine form.

Then (kaun) who would (chhuttey = released) be left free who (baadhey) bound in (bandhan) bondage to the world-play?

 

ਆਪਨ ਆਪ ਆਪ ਹੀ ਅਚਰਜਾ ॥   ਨਾਨਕ ਆਪਨ ਰੂਪ ਆਪ ਹੀ ਉਪਰਜਾ ॥੩॥

Āpan āp āp hī acẖarjā   Nānak āpan rūp āp hī uparjā ||3||

 

The (acharja) wondrous Master is (aapan aap) by IT-self (aap hi = self) alone.

The Creator has (aapan) ITs own unique (roop) form (uparajaa) created by (aap hi) also IT-self alone, says fifth Nanak. 3.

 

Note: The last verse above refers to the manifestation of the Creator i.e. after creation came into being.

 

ਜਹ ਨਿਰਮਲ ਪੁਰਖੁ ਪੁਰਖ ਪਤਿ ਹੋਤਾ ॥   ਤਹ ਬਿਨੁ ਮੈਲੁ ਕਹਹੁ ਕਿਆ ਧੋਤਾ ॥

Jah nirmal purakẖ purakẖ paṯ hoṯā   Ŧah bin mail kahhu ki▫ā ḏẖoṯā

 

(Jah) where (nirmal = unstained) the pristine (purakh) all-pervasive (purakh-u) Spirit, (pat-i) the Master (hota) is present, i.e. the soul is in its pristine form.

(Tah) then (kiaa) why does one need (dhota) to wash something (bin-u) without (mail-u) dirt, I .e no purification is needed.

 

ਜਹ ਨਿਰੰਜਨ ਨਿਰੰਕਾਰ ਨਿਰਬਾਨ ॥   ਤਹ ਕਉਨ ਕਉ ਮਾਨ ਕਉਨ ਅਭਿਮਾਨ ॥

Jah niranjan nirankār nirbān   Ŧah ka▫un ka▫o mān ka▫un abẖimān

 

(Jah) where (niranjan= unstained) the pristine, (nirankaar) formless and (nirbaan = liberated) bondage-free Creator is present i.e. the soul has not been lured by temptations.

Then (kaun kau) who would have (maan) of honour and (kaun) who (abhimaan) vanity?

 

ਜਹ ਸਰੂਪ ਕੇਵਲ ਜਗਦੀਸ ॥   ਤਹ ਛਲ ਛਿਦ੍ਰ ਲਗਤ ਕਹੁ ਕੀਸ ॥

Jah sarūp keval jagḏīs   Ŧah cẖẖal cẖẖiḏar lagaṯ kaho kīs

 

When (keyval) only (roop) form of (jagdees) the Almighty is present, i.e. the soul is in its pristine form and the world-play did not exist.

Then (kah-u) tell me (kees) whom (chhal = cheating) temptations touch to cause to commit (chhidr) faults?

 

Note: On the face of it, the above verses seems to refer to the situation when only the Creator was present, but IT being called (Jagdees) Master of the universe shows that it refers to the time after the universe had been created.

 

ਜਹ ਜੋਤਿ ਸਰੂਪੀ ਜੋਤਿ ਸੰਗਿ ਸਮਾਵੈ ॥   ਤਹ ਕਿਸਹਿ ਭੂਖ ਕਵਨੁ ਤ੍ਰਿਪਤਾਵੈ ॥

Jah joṯ sarūpī joṯ sang samāvai   Ŧah kisėh bẖūkẖ kavan ṯaripṯāvai

 

When (jot-i saroopi = embodiment of Divine light) soul (samaavai = is absorbed) is part of (jot-i = light) the Supreme Spirit, i.e. conforms to Divine commands.

(Tah) in that state (kisah-i) whom has (bhookh = hunger) craving, and (kavan-u) who (triptaavai) is satiated?

 

ਕਰਨ ਕਰਾਵਨ ਕਰਨੈਹਾਰੁ ॥   ਨਾਨਕ ਕਰਤੇ ਕਾ ਨਾਹਿ ਸੁਮਾਰੁ ॥੪॥

Karan karāvan karnaihār   Nānak karṯe kā nāhi sumār ||4||

 

(Karnaihaar-u) the Creator is (karan) the doer and (karaavan) causes the creatures to act.

(Sumaar-u) estimate of (kartey) the Creator’s capabilities is (naahi) not possible, says fifth Nanak. 4.

 

Note: Once again, reference to (karaavan) causing to act in the above verse shows that it refers to the state when creatures had come into being.

 

ਜਬ ਅਪਨੀ ਸੋਭਾ ਆਪਨ ਸੰਗਿ ਬਨਾਈ ॥   ਤਬ ਕਵਨ ਮਾਇ ਬਾਪ ਮਿਤ੍ਰ ਸੁਤ ਭਾਈ ॥

Jab apnī sobẖā āpan sang banā▫ī   Ŧab kavan mā▫e bāp miṯar suṯ bẖā▫ī

 

When the Creator (banaaee) has made (aapni = own) IT’s (sob ha = glory) identity (sang-i) by IT-self, i.e. is self-created and self-existent.

(Tab) then (kavan) who is IT’s (maaey) mother, (baap) father, (mitr) friend, (sut) son or (bhaaee) sibling, i.e. these relationships do not identify the Creator.

 

ਜਹ ਸਰਬ ਕਲਾ ਆਪਹਿ ਪਰਬੀਨ ॥   ਤਹ ਬੇਦ ਕਤੇਬ ਕਹਾ ਕੋਊ ਚੀਨ ॥

Jah sarab kalā āpėh parbīn   Ŧah beḏ kaṯeb kahā ko▫ū cẖīn

 

When the Creator who is (aapah-i) alone (parbeen = wise) the knower of (sarab) all (kala) skills, – is present in mind.

Then (kahaa) why would (kou) someone (cheen) study (beyd) the Vedas or (kateyb) Semitic scriptures i.e. one who obeys the Creator has no need to know from texts, as to what God is.

 

ਜਬ ਆਪਨ ਆਪੁ ਆਪਿ ਉਰਿ ਧਾਰੈ ॥   ਤਉ ਸਗਨ ਅਪਸਗਨ ਕਹਾ ਬੀਚਾਰੈ ॥

Jab āpan āp āp ur ḏẖārai   Ŧa▫o sagan apasgan kahā bīcẖārai

 

When the Master (aapan aap-u) by IT-self (dhaarai) places (aap-i) IT-self, i.e. is present, (ur-i) in mind

Then (kahaa) why would one (beechaarai) think of (sagan) good omens or avoid (apsagan) bad omens, i.e. one does not ask for good time to remember the Almighty.

 

ਜਹ ਆਪਨ ਊਚ ਆਪਨ ਆਪਿ ਨੇਰਾ ॥   ਤਹ ਕਉਨ ਠਾਕੁਰੁ ਕਉਨੁ ਕਹੀਐ ਚੇਰਾ ॥

Jah āpan ūcẖ āpan āp nerā   Ŧah ka▫un ṯẖākur ka▫un kahī▫ai cẖerā

 

When the Almighty is (aapan) IT-self (ooch) the high/beyond, and (aap-i) IT-self (neyra) near everyone, i.e. is equally present in all.

Then (kaun) who is (tthaakur-u) the Master and who (kaheeai) is called (cheyra = follower) the servant, i.e. the Divine sees no one high or low based on worldly considerations.

 

ਬਿਸਮਨ ਬਿਸਮ ਰਹੇ ਬਿਸਮਾਦ ॥   ਨਾਨਕ ਅਪਨੀ ਗਤਿ ਜਾਨਹੁ ਆਪਿ ॥੫॥

Bisman bisam rahe bismāḏ   Nānak apnī gaṯ jānhu āp ||5||

 

I (rahey) remain (bismaad) wonder-struck at the (bisman bisam) wondrous and awesome Master,

O Almighty, You (aapi = yourself) alone (jaanah-u) know (apni = own) Your (gat-i) state i.e. powers, says fifth Nanak. 5.

 

ਜਹ ਅਛਲ ਅਛੇਦ ਅਭੇਦ ਸਮਾਇਆ ॥   ਊਹਾ ਕਿਸਹਿ ਬਿਆਪਤ ਮਾਇਆ ॥

Jah acẖẖal acẖẖeḏ abẖeḏ samā▫i▫ā   Ūhā kisėh bi▫āpaṯ mā▫i▫ā

 

The Almighty is (achhal = not deceived) beyond temptations and (abheyd) in not knowable; (jah = where) the mind in which IT (smaaiaa) present.

(Kisah-i) whom (oohaa = there) with such a mind (kahaa = how?) can (maaia) the temptations in the world-play (biaapat = happen) affect, i.e. such a mind is not misled?

 

ਆਪਸ ਕਉ ਆਪਹਿ ਆਦੇਸੁ ॥   ਤਿਹੁ ਗੁਣ ਕਾ ਨਾਹੀ ਪਰਵੇਸੁ ॥

Āpas ka▫o āpėh āḏes   Ŧihu guṇ kā nāhī parves

 

When the Almighty alone is present in mind then one’s obeisance to the Almighty from the heart, is the Almighty (apah-i) IT-self paying (aadeys-u) obeisance (kau) to (aapas) IT-self.

(Parveys-u) entry of (tih-u) the three (gun) attributes is not possible to that mind, i.e. does not worship gods and goddesses who are identified by the three attributes – Brahma – Rajas, Vishnu – Sattva, and Shankar/Shiva – Tamas.

 

Note: The three attributes are: Tamas = darkness – acting in ignorance or base instincts. Rajas = passion – hard work to achieve objective. Sattva = goodness – doing good deeds to earn good name

 

ਜਹ ਏਕਹਿ ਏਕ ਏਕ ਭਗਵੰਤਾ ॥   ਤਹ ਕਉਨੁ ਅਚਿੰਤੁ ਕਿਸੁ ਲਾਗੈ ਚਿੰਤਾ ॥

Jah ekėh ek ek bẖagvanṯā   Ŧah ka▫un acẖinṯ kis lāgai cẖinṯā

 

(Jah) the mind which has present in it (eyk) one, (eykah-i eyk) the only One Creator, (bhagvanta) the Master of good fortune.

(Tah) there (kaun-u) who is (ahint-u) worriless and (kis-u) who (cinta) worry (laagai = touches) afflicts, i.e. with belief in the Almighty, there can be no apprehensions of things going wrong.

 

ਜਹ ਆਪਨ ਆਪੁ ਆਪਿ ਪਤੀਆਰਾ ॥   ਤਹ ਕਉਨੁ ਕਥੈ ਕਉਨੁ ਸੁਨਨੈਹਾਰਾ ॥

Jah āpan āp āp paṯī▫ārā   Ŧah ka▫un kathai ka▫un sunnaihārā

 

(Jah) when the Creator, (aapan aap-u) alone is present and (aap-i) is IT-self (patiaara) pleased/satisfied with what IT does.

Then (kaun-u) who (kathai = speaks) makes supplication and who (sunaanai-haara) listens to it?

 

ਬਹੁ ਬੇਅੰਤ ਊਚ ਤੇ ਊਚਾ ॥   ਨਾਨਕ ਆਪਸ ਕਉ ਆਪਹਿ ਪਹੂਚਾ ॥੬॥

Baho be▫anṯ ūcẖ ṯe ūcẖā   Nānak āpas ka▫o āpėh pahūcẖā ||6||

 

The Creator is (bah-u = big) great, (beyant) without any limitation and (ooch) higher (tey) than (oocha) the highest.

IT (aapah-i) IT-self alone can, (pahoocha) reach, (kau) to (aapas) IT-self i.e. no one can have the greatness of the Creator, fifth says Nanak. 6.

 

ਜਹ ਆਪਿ ਰਚਿਓ ਪਰਪੰਚੁ ਅਕਾਰੁ ॥   ਤਿਹੁ ਗੁਣ ਮਹਿ ਕੀਨੋ ਬਿਸਥਾਰੁ ॥

Jah āp racẖi▫o parpancẖ akār   Ŧihu guṇ mėh kīno bisthār

 

(Jah) when (aap-i = self) the Creator (rachio) made (aakaar) the physical form (parpanch) of creation made of the five elements, i.e. the soul entered a body.

It was (keeno) done (ma hi) in an environment of (tih-u gun) the three modes of ego/acting by self-will.  (The third Guru says in Anand Sahib: Ja tis bhaana ta jamiaa parvaar bhalaa bhaaiaa Liv chhurrki lagi trisna maaiaa amar vartaaiaa M: 3, p 921)

 

ਪਾਪੁ ਪੁੰਨੁ ਤਹ ਭਈ ਕਹਾਵਤ ॥   ਕੋਊ ਨਰਕ ਕੋਊ ਸੁਰਗ ਬੰਛਾਵਤ ॥

Pāp punn ṯah bẖa▫ī kahāvaṯ   Ko▫ū narak ko▫ū surag bancẖẖāvaṯ

 

With it – some actions started (bhaee) being (kahaavat) called (paap) sins and some (pu’nn) virtuous actions based on superstitions.

And based on these (ko-oo) some (banchhavat = seeking) deserving (narak) hell and some (surag) heaven.

 

Page 292

 

ਆਲ ਜਾਲ ਮਾਇਆ ਜੰਜਾਲ ॥   ਹਉਮੈ ਮੋਹ ਭਰਮ ਭੈ ਭਾਰ ॥

Āl jāl mā▫i▫ā janjāl  Ha▫umai moh bẖaram bẖai bẖār

 

People are caught in (jaal) the web of (aal = home) family, i.e. attachment to the family and (janjaal) entanglement to (maaia) happenings the world-play/around.

With Naam forgotten one (haumai = ego) acts by self-will, falls to (moh) lures of the world, (bharam) goes astray and has (bhai = fear, bhaar = load) the worries for doing wrong.

 

ਦੂਖ ਸੂਖ ਮਾਨ ਅਪਮਾਨ ॥   ਅਨਿਕ ਪ੍ਰਕਾਰ ਕੀਓ ਬਖ੍ਯ੍ਯਾਨ ॥

Ḏūkẖ sūkẖ mān apmān   Anik parkār kī▫o bakẖ▫yān

 

(Dookh) grief, (sookh) comfort/peace, (maan) honour and (apmaan) insult are felt.

And (keeo = does, bakhiaan = speaking) talks with (anik) numerous (prakaar = types) ideas – forgetting Naam.

 

ਆਪਨ ਖੇਲੁ ਆਪਿ ਕਰਿ ਦੇਖੈ ॥   ਖੇਲੁ ਸੰਕੋਚੈ ਤਉ ਨਾਨਕ ਏਕੈ ॥੭॥

Āpan kẖel āp kar ḏekẖai   Kẖel sankocẖai ṯa▫o Nānak ekai ||7||

 

(Aap-i = self) the Creator (kar-i) makes and (deykkhai) watches (aapan) own play, i.e. keeps an eye on everyone’s conduct – in light of allurements.  

And when IT (sankochai = folds up) death comes, (tau) then the Almighty (eykai) alone is present, says fifth Nanak. 7.

 

ਜਹ ਅਬਿਗਤੁ ਭਗਤੁ ਤਹ ਆਪਿ ॥   ਜਹ ਪਸਰੈ ਪਾਸਾਰੁ ਸੰਤ ਪਰਤਾਪਿ ॥

Jah abigaṯ bẖagaṯ ṯah āp   Jah pasrai pāsār sanṯ parṯāp

 

(Jah) where there is (bhagat) the devotee (abigat-u) untouched by the world-play, there the Creator IT-self abides.

(Jah) wherever (paasaar-u = expanse) the creation (pasrai) exists there is (partap-i) glory of (sant = saints) of those who obey the Almighty.

 

ਦੁਹੂ ਪਾਖ ਕਾ ਆਪਹਿ ਧਨੀ ॥   ਉਨ ਕੀ ਸੋਭਾ ਉਨਹੂ ਬਨੀ ॥

Ḏuhū pākẖ kā āpėh ḏẖanī   Un kī sobẖā unhū banī

 

Some people obey the Master and others go astray; the Creator is the Master of (duhoo) both these (paakh) sides.

(Un, ki) their (sob ha) reputation (bani) befits (unhoo) only them, i.e. the two are different.

 

ਆਪਹਿ ਕਉਤਕ ਕਰੈ ਅਨਦ ਚੋਜ ॥   ਆਪਹਿ ਰਸ ਭੋਗਨ ਨਿਰਜੋਗ ॥

Āpėh ka▫uṯak karai anaḏ cẖoj   Āpėh ras bẖogan nirjog

 

The Master (aapah-i) IT-self (karai) makes (kautak) plays (anad) and enjoys those (choj) plays, i.e. fondly watches the creation.

And (aapah-i) IT-self (bhog) enjoys (ras) the pleasures – through the creatures – but (nirjog) unattached to them.

 

ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਆਪਨ ਨਾਇ ਲਾਵੈ ॥   ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਖੇਲ ਖਿਲਾਵੈ ॥

Jis bẖāvai ṯis āpan nā▫e lāvai   Jis bẖāvai ṯis kẖel kẖilāvai

 

(Jis-u) one with whom the Creator (bhaavai) is pleased – who shows longing for union, IT (laavai = engages) causes to conform to (aapan = own) Divine (naaey = naam) virtues and commands – s/he merges with the Creator.

And one (jis-u) whom (bhaavai) wills, (khilaavai) makes him/her play (kheyl) games i.e. be tempted by the world-play – s/he remains in cycles of births and deaths.

 

ਬੇਸੁਮਾਰ ਅਥਾਹ ਅਗਨਤ ਅਤੋਲੈ ॥   ਜਿਉ ਬੁਲਾਵਹੁ ਤਿਉ ਨਾਨਕ ਦਾਸ ਬੋਲੈ ॥੮॥੨੧॥

Besumār athāh agnaṯ aṯolai   Ji▫o bulāvhu ṯi▫o Nānak ḏās bolai ||8||21||

 

O Creator, You are (beysumaar) beyond estimate, (athaah = bottomless) unfathomable, with virtues (aganat) beyond count and (atolai = beyond weighment) beyond appraisal.

(Jiau) as you (bulaavh-u) cause me to speak, (tiau) that (daas) servant fifth Nanak (bolai) speaks. 8. 21.

 

 

 

SGGS pp 289-290, Gaurri Sukhmani Asttpadee 20

 

Note: This twentieth Astttpadi of Sukhmani Sahib together with its preceding Slok describes the state of satisfaction of a person. S/he having searched for means of happiness realizes that real and lasting happiness lies in being able to live free of wrongdoings, and thus have no apprehensions. Freedom from vices removes impediments to union with the Creator and enjoying eternal peace. At the level of the soul it translates into its wandering in numerous life forms and in human birth seeing the prospect of being able to unite with the Creator.

 

ਸਲੋਕੁ ॥ ਫਿਰਤ ਫਿਰਤ ਪ੍ਰਭ ਆਇਆ ਪਰਿਆ ਤਉ ਸਰਨਾਇ ॥ ਨਾਨਕ ਕੀ ਪ੍ਰਭ ਬੇਨਤੀ ਅਪਨੀ ਭਗਤੀ ਲਾਇ ॥੧॥
Salok Firaṯ firaṯ parabẖ ā▫i▫ā pari▫ā ṯa▫o sarnā▫e Nānak kī parabẖ benṯī apnī bẖagṯī lā▫e ||1||

 

(Slok) prologue O (prabh) Almighty, I have (phirat phirat) wandered – in search of happiness in this life and in many lives before that but could not find You; now in this human birth, I (aaiaa) have come to (paria) place myself in (tau) your (sarnaaey = sanctuary) care and obedience.
I is my (beynti) supplication; please (laaey) engage me in (apni = own) your (bhagti) devotion/obedience, says fifth Nanak. 1.

 

ਅਸਟਪਦੀ ॥ ਜਾਚਕ ਜਨੁ ਜਾਚੈ ਪ੍ਰਭ ਦਾਨੁ ॥ ਕਰਿ ਕਿਰਪਾ ਦੇਵਹੁ ਹਰਿ ਨਾਮੁ ॥
Asatpaḏī Jācẖak jan jācẖai parabẖ ḏān Kar kirpā ḏevhu har nām

 

(Asttpadee) composition of eight stanzas (Prabh) O Master, this (jan-u = servant) humble person is a (jaachak) beggar who (jaachai) asks for (daan-u) alms – i.e. I request for this benediction.
(Kar-i kirpa) please be kind to (deyvh-u = give) awareness of (har-i) Divine (naam) commands i.e. the guide for life.

 

ਸਾਧ ਜਨਾ ਕੀ ਮਾਗਉ ਧੂਰਿ ॥ ਪਾਰਬ੍ਰਹਮ ਮੇਰੀ ਸਰਧਾ ਪੂਰਿ ॥
Sāḏẖ janā kī māga▫o ḏẖūr Pārbarahm merī sarḏẖā pūr

 

I (maagau) ask for (dhoor-i) the dust of the feet of (saadhjanaa = saints) your seekers i.e. learn from and follow them. Please (poor-i) fulfill (meyri) my (sardha) wish, O (paarbrahm) Supreme Being.

 

ਸਦਾ ਸਦਾ ਪ੍ਰਭ ਕੇ ਗੁਨ ਗਾਵਉ ॥ ਸਾਸਿ ਸਾਸਿ ਪ੍ਰਭ ਤੁਮਹਿ ਧਿਆਵਉ ॥
Saḏā saḏā parabẖ ke gun gāva▫o Sās sās parabẖ ṯumėh ḏẖi▫āva▫o

 

May I (sadaa sadaa) forever (gaavau = sing) praise/emulate (gun) virtues (key) of you (prabh) the Almighty.
And (dhiaavau) invoke (tumah-i) you i.e. to act in obedience to your commands (saas-i saas-i = with every breath) every moment, o (prabh) Almighty.

 

ਚਰਨ ਕਮਲ ਸਿਉ ਲਾਗੈ ਪ੍ਰੀਤਿ ॥ ਭਗਤਿ ਕਰਉ ਪ੍ਰਭ ਕੀ ਨਿਤ ਨੀਤਿ ॥
Cẖaran kamal si▫o lāgai parīṯ Bẖagaṯ kara▫o parabẖ kī niṯ nīṯ

 

May my (preet-i) love/longing (siau) for your (charan kamal) lotus feet (laagai) develop (preet) love (sio) for your (charan kamal) lotus feet i.e. long to be in your service.

 May I (nit neet-i) forever (bhagat-i karau) devotedly obey you, (prabh) the Almighty.

 

ਏਕ ਓਟ ਏਕੋ ਆਧਾਰੁ ॥ ਨਾਨਕੁ ਮਾਗੈ ਨਾਮੁ ਪ੍ਰਭ ਸਾਰੁ ॥੧॥
Ėk ot eko āḏẖār Nānak māgai nām parabẖ sār ||1||

 

I take you (eyk) alone as my (ott = protection) protector and (aadhaar) support.
I (maagai) ask for awareness of (saar-u) the most sublime (naam-u) commands of (prabh) the Almighty, submits fifth Nanak. 1.

ਪ੍ਰਭ ਕੀ ਦ੍ਰਿਸਟਿ ਮਹਾ ਸੁਖੁ ਹੋਇ ॥ ਹਰਿ ਰਸੁ ਪਾਵੈ ਬਿਰਲਾ ਕੋਇ ॥
Parabẖ kī ḏarisat mahā sukẖ ho▫e Har ras pāvai birlā ko▫e

 

There is (mahaa) great (sukh-u) peace by having (dristt-i) vision of (prabh) the Almighty i.e. discovering the Master within is greatly satisfying – being the very objective of human life;
but (koey) some (birla) rare person (paavai) gets this (ras-u = taste) experience.

 

ਜਿਨ ਚਾਖਿਆ ਸੇ ਜਨ ਤ੍ਰਿਪਤਾਨੇ ॥ ਪੂਰਨ ਪੁਰਖ ਨਹੀ ਡੋਲਾਨੇ ॥
Jin cẖākẖi▫ā se jan ṯaripṯāne Pūran purakẖ nahī dolāne

 

(Jin) those who (chaakhia) tasted this i.e. conform to Naam, (se) those (Jan) persons (triptaaney) are satiated – look nowhere else.
They become (pooran) perfect (purakh) persons and do not (ddolaaney) waver – i.e. do not want to lose this experience.

 

ਸੁਭਰ ਭਰੇ ਪ੍ਰੇਮ ਰਸ ਰੰਗਿ ॥ ਉਪਜੈ ਚਾਉ ਸਾਧ ਕੈ ਸੰਗਿ ॥
Subẖar bẖare parem ras rang Upjai cẖā▫o sāḏẖ kai sang

 

Such persons are (subhar = well filled) fully (bharey) filled with (ras) the experience of (rang) joy through (preym) love of the Creator, within.
This (chaau) fondness for Divine love (upjai) develops (kai sang-i) with company/guidance of (saadh) the guru.

 

ਪਰੇ ਸਰਨਿ ਆਨ ਸਭ ਤਿਆਗਿ ॥ ਅੰਤਰਿ ਪ੍ਰਗਾਸ ਅਨਦਿਨੁ ਲਿਵ ਲਾਗਿ ॥
Pare saran ān sabẖ ṯi▫āg Anṯar pargās an▫ḏin liv lāg

 

They (tiaag-i) give up (sabh) all (aan) other methods to enjoy such joy and (parey) place themselves (saran-i = in sanctuary) care and obedience of the Almighty.

They (lag-i) fix (live) attention on Naam, and obtain (pragaas = light) awareness of the Almighty (antar-i) within.

 

ਬਡਭਾਗੀ ਜਪਿਆ ਪ੍ਰਭੁ ਸੋਇ ॥ ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੁਖੁ ਹੋਇ ॥੨॥
Badbẖāgī japi▫ā parabẖ so▫e Nānak nām raṯe sukẖ ho▫e ||2||

 

(Baddbhaagi) fortunate, those who (japiaa) remember/obey (soey = that) the One (prabh-u) almighty are (baddbhaagi) fortunate. (japia) remember and live by the virtues of (prabh soe) the Almighty.
(Ratey) imbued with love for (naam-i) with Divine virtues and commands, they (hoey) get (sukh-u) peace of mind, says fifth Nanak. 2.

 

ਸੇਵਕ ਕੀ ਮਨਸਾ ਪੂਰੀ ਭਈ ॥ ਸਤਿਗੁਰ ਤੇ ਨਿਰਮਲ ਮਤਿ ਲਈ ॥
Sevak kī mansā pūrī bẖa▫ī Saṯgur ṯe nirmal maṯ la▫ī

 

(Mansa) aspirations of (seyvak = servant) the obedient seeker to find the Almighty (poori bhaee) are fulfilled,
by (laeey) receiving/following (nirmal) the purifying (mat-i) counsel (tey) from (sati guru) the true guru.

 

ਜਨ ਕਉ ਪ੍ਰਭੁ ਹੋਇਓ ਦਇਆਲੁ ॥ ਸੇਵਕੁ ਕੀਨੋ ਸਦਾ ਨਿਹਾਲੁ ॥
Jan ka▫o parabẖ ho▫i▫o ḏa▫i▫āl Sevak kīno saḏā nihāl

 

When the devotee follows the pure teachings of the guru, (prabh-u) the Almighty (hoeyo) is (daiaal-u) gracious (kau) to (Jan) the humble seeker.
And (sadaa) ever (keeno) keeps (seyvak-u = servant) the obedient seeker (nihaal) happy – by keeping him/her conscious of Divine virtues and commands.

 

ਬੰਧਨ ਕਾਟਿ ਮੁਕਤਿ ਜਨੁ ਭਇਆ ॥ ਜਨਮ ਮਰਨ ਦੂਖੁ ਭ੍ਰਮੁ ਗਇਆ ॥
Banḏẖan kāt mukaṯ jan bẖa▫i▫ā Janam maran ḏūkẖ bẖaram ga▫i▫ā

 

(Jan-u) the seeker thus (kaatt-i = cuts) breaks (bandhan) bondage to temptations (bhaia) becomes (mukat-i) free of vices.
His/her (dookh-u) pain of (bhram-u) wandering/remaining in (janam) births and (maran) deaths (gaiaa) ends.

 

ਇਛ ਪੁਨੀ ਸਰਧਾ ਸਭ ਪੂਰੀ ॥ ਰਵਿ ਰਹਿਆ ਸਦ ਸੰਗਿ ਹਜੂਰੀ ॥
Icẖẖ punī sarḏẖā sabẖ pūrī Rav rahi▫ā saḏ sang hajūrī

 

(Sabh) all his/her (sardha) wishes (poori) are fulfilled
and s/he experiences the Creator (sad) ever (rave rahia = pervading) present and (hajoori) present (sang-i) with him/her.

 

ਜਿਸ ਕਾ ਸਾ ਤਿਨਿ ਲੀਆ ਮਿਲਾਇ ॥ ਨਾਨਕ ਭਗਤੀ ਨਾਮਿ ਸਮਾਇ ॥੩॥
Jis kā sā ṯin lī▫ā milā▫e Nānak bẖagṯī nām samā▫e ||3||

 

The Master (jis ka) to whom every one (sa = is) belongs, (leeaa milaaey) unites (tin = that) him/her to IT-self.
S/he (bhagti) with devotedly (samaaey = absorbed) conforms (naam-i) Divine virtues and commands, says fifth Nanak. 3. 

 

ਸੋ ਕਿਉ ਬਿਸਰੈ ਜਿ ਘਾਲ ਨ ਭਾਨੈ ॥ ਸੋ ਕਿਉ ਬਿਸਰੈ ਜਿ ਕੀਆ ਜਾਨੈ ॥
So ki▫o bisrai jė gẖāl na bẖānai So ki▫o bisrai jė kī▫ā jānai

The Creator does not let any (ghaal-i = toil) effort on our part in obeying the Master (bhaanai = break) go waste; (kiau) how can (so) such a Master (bisrai) be forgotten? , i.e. we should obey the just Almighty.
We should not forget the Almighty (j-i) who (jaanai) knows (keeaa = doing) every action and thought.

 

ਸੋ ਕਿਉ ਬਿਸਰੈ ਜਿਨਿ ਸਭੁ ਕਿਛੁ ਦੀਆ ॥ ਸੋ ਕਿਉ ਬਿਸਰੈ ਜਿ ਜੀਵਨ ਜੀਆ ॥
So ki▫o bisrai jin sabẖ kicẖẖ ḏī▫ā So ki▫o bisrai jė jīvan jī▫ā

 

We (kiau = why?) should not forget the Master (Jin) who (deeaa) gave (sabh-u kichh-u) everything.
We should not forget the Creator who (deeaa) gave (jeevan) the life we (jeeaa) live.

 

ਸੋ ਕਿਉ ਬਿਸਰੈ ਜਿ ਅਗਨਿ ਮਹਿ ਰਾਖੈ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਕੋ ਬਿਰਲਾ ਲਾਖੈ ॥
So ki▫o bisrai jė agan mėh rākẖaiGur parsāḏ ko birlā lākẖai

 

We (kiau = why?) should not forget the Creator (j-i) who (raakhai) protects (mah) in (agan-i = fire) heat of the mother’s womb?
However, (ko) some (birla) rare person (laakhai = sees) understands this, (gurprasaad-i) with the guru’s grace/guidance. 

 

ਸੋ ਕਿਉ ਬਿਸਰੈ ਜਿ ਬਿਖੁ ਤੇ ਕਾਢੈ ॥ ਜਨਮ ਜਨਮ ਕਾ ਟੂਟਾ ਗਾਢੈ ॥
So ki▫o bisrai jė bikẖ ṯe kādẖai Janam janam kā tūtā gādẖai

 

We (kiau = why?) should not forget the Master (j-i) who (kaaddhai = takes out) rescues from (bikh-u) the vice of ego.

And (gaaddhai) joins/unites the soul (ttootta = broken) separated from the Creator for (janam janam) many births i.e. reunites the soul that has wandered in many life forms, without being able to unite with the Creator.

 

ਗੁਰਿ ਪੂਰੈ ਤਤੁ ਇਹੈ ਬੁਝਾਇਆ ॥ ਪ੍ਰਭੁ ਅਪਨਾ ਨਾਨਕ ਜਨ ਧਿਆਇਆ ॥੪॥
Gur pūrai ṯaṯ ihai bujẖā▫i▫ā Parabẖ apnā Nānak jan ḏẖi▫ā▫i▫ā ||4||

 

(Poorai) the perfect (gur-i) guru (bujhaaia) gives the understanding of (ihai) this (tat) fundamental truth,
and (Jan) the devotee (dhiaaiaa) pays attention/obeys (prabh) the Almighty Master (apna = own) of all, says fifth Nanak. 4.

 

Page 290

 

ਸਾਜਨ ਸੰਤ ਕਰਹੁ ਇਹੁ ਕਾਮੁ ॥ ਆਨ ਤਿਆਗਿ ਜਪਹੁ ਹਰਿ ਨਾਮੁ ॥
Sājan sanṯ karahu ih kām Ān ṯi▫āg japahu har nām

 

My (saajan = friends) fellow (sant) seekers, let us (karah-u) do (ih) this (kaam-u = work) thing.

(Tiaag-i) give up (aan) other pursuits to (japah-u) remember/conform to (har-i) Divine (naam-u) commands.

 

ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਸੁਖ ਪਾਵਹੁ ॥ ਆਪਿ ਜਪਹੁ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵਹੁ ॥
Simar simar simar sukẖ pāvhu Āp japahu avrah nām japāvhu

 

(Simar-i simar-i simar-i = remember – thrice) remember/conform to Divine to (paavah-u) obtain (sukh) the comfort of union with the Creator.
(Japahu) remember/conform to (naam-u) Divine commands (aapi) yourself, and (japaavah-u) motivate (avrah) others.

 

ਭਗਤਿ ਭਾਇ ਤਰੀਐ ਸੰਸਾਰੁ ॥ ਬਿਨੁ ਭਗਤੀ ਤਨੁ ਹੋਸੀ ਛਾਰੁ ॥
Bẖagaṯ bẖā▫e ṯarī▫ai sansār Bin bẖagṯī ṯan hosī cẖẖār

 

One (tareeai = swims) gets across (sansaar-u = world) the world-ocean, i.e. the soul merges with the Creator and not reborn, with (bhaaey) loving (bhagat-i) dedication/conformance to Divine commands.

(Tan-u) the body (hosi) will become (chhaar-u) dust, i.e. one does not succeed in attaining union with the Creator and remains in cycles of births and deaths.

 

ਸਰਬ ਕਲਿਆਣ ਸੂਖ ਨਿਧਿ ਨਾਮੁ ॥ ਬੂਡਤ ਜਾਤ ਪਾਏ ਬਿਸ੍ਰਾਮੁ ॥
Sarab kali▫āṇ sūkẖ niḏẖ nām Būdaṯ jāṯ pā▫e bisrām

 

(Nidh-i) the treasure wealth of awareness/conformance to (naam-u) Divine commands provides (sarab) all (kalian) happiness and (sookh) peace.

One (booddat jaaey) drowning/fallen to vices and becoming restless (paaey) obtains (bisraam-u = rest) comfort – of union with the Almighty.

 

ਸਗਲ ਦੂਖ ਕਾ ਹੋਵਤ ਨਾਸੁ ॥ ਨਾਨਕ ਨਾਮੁ ਜਪਹੁ ਗੁਨਤਾਸੁ ॥੫॥
Sagal ḏūkẖ kā hovaṯ nās Nānak nām japahu gunṯās ||5||

 

(Sagal) all (dookh) pain/grief (hovat = happens, naas-u = destruction) will be obviated.

(japah-u) remember/conform to (naam-u) commands of the (guntaas-u) treasure of virtues, says fifth Nanak. 5.

 

ਉਪਜੀ ਪ੍ਰੀਤਿ ਪ੍ਰੇਮ ਰਸੁ ਚਾਉ ॥ ਮਨ ਤਨ ਅੰਤਰਿ ਇਹੀ ਸੁਆਉ ॥
Upjī parīṯ parem ras cẖā▫o Man ṯan anṯar ihī su▫ā▫o

 

(Preet-i) affection (preym) love and (ras-u) joy of (chaau) yearning for union with the Creator (upji) develops with awareness of Divine virtues. (Note: this may be linked with “Sun-i sun-i naam-u tumaara preetam prabh peykhan ka chaau; M: 5, p 405)

One should have (ihee) this (suaau) wish (anatr-i) in (man) mind and (tan) body, i.e. dedicate thoughts and actions to obedience of the Almighty.

 

ਨੇਤ੍ਰਹੁ ਪੇਖਿ ਦਰਸੁ ਸੁਖੁ ਹੋਇ ॥ ਮਨੁ ਬਿਗਸੈ ਸਾਧ ਚਰਨ ਧੋਇ ॥
Neṯarahu pekẖ ḏaras sukẖ ho▫e Man bigsai sāḏẖ cẖaran ḏẖo▫e

 

Then the devotee seeks the guru, and (peykh-i) on seeing the guru (neytrah-u) with the eyes i.e. finding the guru and following his example, s/he (hoey) feels (sukh-u) happy.
(Man-u) the mind (bigsai) blossoms with (dhoey) washing (charan) the feet of (saadh) the guru i.e. by receiving the guru’s teachings and following them.

 

ਭਗਤ ਜਨਾ ਕੈ ਮਨਿ ਤਨਿ ਰੰਗੁ ॥ ਬਿਰਲਾ ਕੋਊ ਪਾਵੈ ਸੰਗੁ ॥
Bẖagaṯ janā kai man ṯan rang Birlā ko▫ū pāvai sang

 

The (man-i) minds/thoughts and (tan-i) bodies/actions of (bhagat janaa) the devotees (rang-u = love) are dedicated to the Master.
(Ko-oo) some (birla) rare person (paavai) gets their (sang-u) company/guidance.

 

ਏਕ ਬਸਤੁ ਦੀਜੈ ਕਰਿ ਮਇਆ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਮੁ ਜਪਿ ਲਇਆ ॥
Ėk basaṯ ḏījai kar ma▫i▫ā Gur parsāḏ nām jap la▫i▫ā

 

O Almighty, it is my supplication: please (kar-i maiaa) be kind and (deejai) grant me (eyk basat = one thing) this benediction – to lead me to the guru.
So that I (jap-i laiaa) remember/conform to (naam-u) divine commands (rasaad-i) with guidance of the guru

 

ਤਾ ਕੀ ਉਪਮਾ ਕਹੀ ਨ ਜਾਇ ॥ ਨਾਨਕ ਰਹਿਆ ਸਰਬ ਸਮਾਇ ॥੬॥
Ŧā kī upmā kahī na jā▫e Nānak rahi▫ā sarab samā▫e ||6||

 

It is (na jaaey) not possible to (kahi) tell (upma = praise) greatness of the Master – some of which are given in the next line and next stanza.
IT (rahia samaaey = pervades) is present (sarab) in everyone and everything – unseen, says fifth Nanak. 6.

 

ਪ੍ਰਭ ਬਖਸੰਦ ਦੀਨ ਦਇਆਲ ॥ ਭਗਤਿ ਵਛਲ ਸਦਾ ਕਿਰਪਾਲ ॥
Parabẖ bakẖsanḏ ḏīn ḏa▫i▫āl Bẖagaṯ vacẖẖal saḏā kirpāl

 

(Prabh) the Almighty is (bakhsand) gracious and (daiaal) compassionate towards (deen) the poor/weak.
God (vachhal) loves (bhagat-i) devotion/obedience and is (sadaa) ever (kirpaal) kind to those who obey.

 

ਅਨਾਥ ਨਾਥ ਗੋਬਿੰਦ ਗੁਪਾਲ ॥ ਸਰਬ ਘਟਾ ਕਰਤ ਪ੍ਰਤਿਪਾਲ ॥
Anāth nāth gobinḏ gupālSarab gẖatā karaṯ parṯipāl

 

(Gobind) the Master of the world and (gupaal) its nurturer is (naath) the Master/support of (anaath = orphan) the hapless, is i.e. provides for all.
(Karat pratipaal) takes care of (sarab) all (ghattaa = bodies) creatures.

 

ਆਦਿ ਪੁਰਖ ਕਾਰਣ ਕਰਤਾਰ ॥ ਭਗਤ ਜਨਾ ਕੇ ਪ੍ਰਾਨ ਅਧਾਰ ॥
Āḏ purakẖ kāraṇ karṯār Bẖagaṯ janā ke parān aḏẖār

 

(Kartar) the Creator is (aad-i) the primal (purakh) the being is (kaaran) the cause of everything that happens.

ITs commands are (adhaar) the mainstay for (praan) life (key) of (bhagat janaa) the devotees.

 

ਜੋ ਜੋ ਜਪੈ ਸੁ ਹੋਇ ਪੁਨੀਤ ॥ ਭਗਤਿ ਭਾਇ ਲਾਵੈ ਮਨ ਹੀਤ ॥
Jo jo japai so ho▫e punīṯ Bẖagaṯ bẖā▫e lāvai man hīṯ

 

(Jo Jo) everyone who (japai) remembers/conforms to commands of the Almighty, (s-u) that person (hoey) is (puneet) purified, i.e. dispels other ideas from the mind.
His/her (man) mind (laavai) bears (heet) love for the Almighty (bhaaey) with loving (bhagat-i) devotion.

 

ਹਮ ਨਿਰਗੁਨੀਆਰ ਨੀਚ ਅਜਾਨ ॥ ਨਾਨਕ ਤੁਮਰੀ ਸਰਨਿ ਪੁਰਖ ਭਗਵਾਨ ॥੭॥
Ham nirgunī▫ār nīcẖ ajān Nānak ṯumrī saran purakẖ bẖagvān ||7||

 

(Ham) we are (nirguneeaar) devoid of virtues, (neech) lowly/unbecoming in conduct and (ajaan) ignorant – of Divine virtues and commands
we place ourselves in (tumri) your (saran-i = sanctuary) care, o (purakh) all-pervasive (bhagvaan) Almighty, submits fifth Nanak. 7.

 

Note: The final stanza below indicates how a devotee looks at things that people like to have/attain.

Note: The next verse says that singing Divine praises even for a moment brings emancipation. It appears the guru is saying that we should engage in remembering and praising Divine virtues all the time – the mind wanders – but in that if we achieve concentration even for a little while the results would be rewarding.

 

ਸਰਬ ਬੈਕੁੰਠ ਮੁਕਤਿ ਮੋਖ ਪਾਏ ॥ ਏਕ ਨਿਮਖ ਹਰਿ ਕੇ ਗੁਨ ਗਾਏ ॥
Sarab baikunṯẖ mukaṯ mokẖ pā▫e Ėk nimakẖ har ke gun gā▫e

 

One (paaey) obtains the experience of (sarab) all (baikuntth) heaven and (mukat-i mokh) freedom from temptations, by (gaaey = singing) praising/emulating (gun) virtues (key) of (har-i) the Almighty.

 

ਅਨਿਕ ਰਾਜ ਭੋਗ ਬਡਿਆਈ ॥ ਹਰਿ ਕੇ ਨਾਮ ਕੀ ਕਥਾ ਮਨਿ ਭਾਈ ॥
Anik rāj bẖog badi▫ā▫ī Har ke nām kī kathā man bẖā▫ī

 

(Anik) many (raaj) kingdoms (bhog) objects of pleasures and (baddiaaee) glory is experienced when (kathaa = discourse) exposition of (naam) virtues and commands of (har-i) the Almighty (bhaaee) is found agreeable (man-i) to the mind, i.e. the experience of clearing the mind of other ideas and obeying the Almighty is uplifting.

 

ਬਹੁ ਭੋਜਨ ਕਾਪਰ ਸੰਗੀਤ ॥ ਰਸਨਾ ਜਪਤੀ ਹਰਿ ਹਰਿ ਨੀਤ ॥
Baho bẖojan kāpar sangīṯ Rasnā japṯī har har nīṯ

 

Pleasures for the body come by (bah-u) many types of (bhojan) food, (kaapar) garments and listening to music (sangeet) music. 
The soul feels happy when (rasna) the tongue (neet) ever (japti) remembers, and one conforms to (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Divine virtues and commands.

 

ਭਲੀ ਸੁ ਕਰਨੀ ਸੋਭਾ ਧਨਵੰਤ ॥ ਹਿਰਦੈ ਬਸੇ ਪੂਰਨ ਗੁਰ ਮੰਤ ॥
Bẖalī so karnī sobẖā ḏẖanvanṯ Hirḏai base pūran gur manṯ

 

(S-u) those (karni) actions are (bhali) virtuous, bring (sob ha) glory and one becomes (dhanvant) wealthy – with wealth of awareness of Naam/Divine virtues and commands, when (mant) guidance of (poor an) the perfect (guru) guru (basey) abides (hairadai) in mind.

 

ਸਾਧਸੰਗਿ ਪ੍ਰਭ ਦੇਹੁ ਨਿਵਾਸ ॥ ਸਰਬ ਸੂਖ ਨਾਨਕ ਪਰਗਾਸ ॥੮॥੨੦॥
Sāḏẖsang parabẖ ḏeh nivās Sarab sūkẖ Nānak pargās ||8||20||

 

O (prabh) Almighty, kindly (deyh-u) grant me (nivaas = abode) place in (saadhsang-i) company of the guru – to receive and follow his guidance.

So that (sarab) all (sookh) comforts/perfect peace (pargaas = manifest) are experienced – through union with you, the Almighty, supplicates fifth Nanak. 8. 20.