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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?
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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.
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