SGGS pp 293-295, Gaurri Sukhmani Asttpadee 23

 

Note: One of the themes in Gurbani is enlightenment of the mind or inner-self. The Creator is present but one cannot find it within because of what has been called “koorrai paal” or wall of false-hoods in Pauri 1 of Japji Sahib. Elsewhere this has been explained thus.

 

ਧਨ ਪਿਰ ਕਾ ਇਕ ਹੀ ਸੰਗਿ ਵਾਸਾ ਵਿਚਿ ਹਉਮੈ ਭੀਤਿ ਕਰਾਰੀ ॥ ਗੁਰਿ ਪੂਰੈ ਹਉਮੈ ਭੀਤਿ ਤੋਰੀ ਜਨ ਨਾਨਕ ਮਿਲੇ ਬਨਵਾਰੀ ॥੪॥੧॥

The soul-wife and Creator- husband live together but have a strong wall of ego between them;
when the perfect guru breaks the wall of ego, the Master is found within, says humble fourth Nanak. M: 4, p 1263.

 

Note: Ignorance of the mind is like inability of the physical eye to see due to some ailment. When that is treated, the vision becomes clear. Similarly, the guru’s teachings act as the medicine for the inner eye, i.e. removing the veil of ignorance/forgetting Divine commands. This Slok uses the expression Giaan = awareness of Divine commands, Anajan = eye medicine. The Slok and Asttpadee state that the Creator is present everywhere including in the body and one finds IT with the guru’s guidance.

 

ਸਲੋਕੁ ॥ ਗਿਆਨ ਅੰਜਨੁ ਗੁਰਿ ਦੀਆ ਅਗਿਆਨ ਅੰਧੇਰ ਬਿਨਾਸੁ ॥ ਹਰਿ ਕਿਰਪਾ ਤੇ ਸੰਤ ਭੇਟਿਆ ਨਾਨਕ ਮਨਿ ਪਰਗਾਸੁ ॥੧॥
Salok Gi▫ān anjan gur ḏī▫ā agi▫ān anḏẖer binās Har kirpā ṯe sanṯ bẖeti▫ā Nānak man pargās ||1||

 

(Slok-u) prologue One to whom (anjan-u = collyrium, medicine for the eye) the medicine of (giaan = knowledge) awareness (deeaa) is given (gur-i) by the guru, his/her (andheyr) darkness of (agiaan) ignorance (binaas = destroyed) ends. 
(Sant = saint) the guru (bheyttia = met) is found (tey) with (kirpa) kindness of (har-i) the Almighty, and (pargaas-u) enlightenments comes (man-i) in the mind, i.e. the veil of other ideas is removed and the Almighty seen/experienced within. 1.

 

ਅਸਟਪਦੀ ॥ ਸੰਤਸੰਗਿ ਅੰਤਰਿ ਪ੍ਰਭੁ ਡੀਠਾ ॥ ਨਾਮੁ ਪ੍ਰਭੂ ਕਾ ਲਾਗਾ ਮੀਠਾ ॥
Asatpaḏī Sanṯsang anṯar parabẖ dīṯẖā Nām parabẖū kā lāgā mīṯẖā

 

(Asttpadee) composition of eight stanzas (Prabh-u) the Almighty (deeettha) is seen (antar-i) within (sant = saint, sang-i = in the company of) with guidance of the guru – by understanding Divine virtues and commands.
And (laaga = feels) finds (naam-u) commands/laws/directions of (prabhoo) the Almighty (meettha = sweet) agreeable.

 

ਸਗਲ ਸਮਿਗ੍ਰੀ ਏਕਸੁ ਘਟ ਮਾਹਿ ॥ ਅਨਿਕ ਰੰਗ ਨਾਨਾ ਦ੍ਰਿਸਟਾਹਿ ॥
Sagal samagrī ekas gẖat māhi Anik rang nānā ḏaristāhi

 

(Sagal = all, samigri = things) power for creation rests (maah-i) in (eykas) the One (ghatt-i) body – the Creator.
The creation is of (aik) numerous (rang = colors) types and (naana) numerous (dristtah-i) manifestations/forms.

 

ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥
Na▫o niḏẖ amriṯ parabẖ kā nām Ḏehī mėh is kā bisrām

 

Awareness of (naam-u) commands (ka) of (prabh) the Almighty is (amrit) life giving (naunidh-i = nine treasures) sublime wealth – the guide for life.
(Is ka) its (bisraam-u = resting place) abode (is ka= its) of Naam is (ma hi) in (deyhi) the body, i.e. is present in human mind/conscience.

 

ਸੁੰਨ ਸਮਾਧਿ ਅਨਹਤ ਤਹ ਨਾਦ ॥ ਕਹਨੁ ਨ ਜਾਈ ਅਚਰਜ ਬਿਸਮਾਦ ॥
Sunn samāḏẖ anhaṯ ṯah nāḏ Kahan na jā▫ī acẖraj bismāḏ

 

The mind which gets awareness of Naam is (su’nn = numb) not affected by other ideas and naturally remains in natural (samaadh-i) focus within; (tah) there (anhat) un, struck (naad) celestial music plays, i.e. the mind remains conscious of the Almighty all the time.
This state (na jaai) cannot (kahan-u = be said) be described; it is so (acharaj, bismaad) wondrous and awesome.

 

ਤਿਨਿ ਦੇਖਿਆ ਜਿਸੁ ਆਪਿ ਦਿਖਾਏ ॥ ਨਾਨਕ ਤਿਸੁ ਜਨ ਸੋਝੀ ਪਾਏ ॥੧॥
Ŧin ḏekẖi▫ā jis āp ḏikẖā▫e Nānak ṯis jan sojẖī pā▫e ||1||

 

Butonly (tin-i) one whom the Creator (aap-i) IT-self (dikhaaey) shows, – by leading to and his/her following the guru – (tis-u) that (jan) person (deykhia = sees) finds Naam within.
The Master (paaey) puts/gives (sojhi) awareness – of Divine presence within – to (tis-u) that (jan) person, says fifth Nanak. 1.

 

ਸੋ ਅੰਤਰਿ ਸੋ ਬਾਹਰਿ ਅਨੰਤ ॥ ਘਟਿ ਘਟਿ ਬਿਆਪਿ ਰਹਿਆ ਭਗਵੰਤ ॥
So anṯar so bāhar ananṯ Gẖat gẖat bi▫āp rahi▫ā bẖagvanṯ

 

(So = that) the Almighty is (anant) Infinite and present (antar-i) within – in subtle form – and (baahar-i) outside the body – as gross form.
The Creator, (bhagvant = fortunate) the Master of fortune (biaap-i rahia) pervades (ghatt-i ghatt-i) everybody, i.e. the person who finds the Almighty within/conforms to Divine commands, is fortunate.

 

ਧਰਨਿ ਮਾਹਿ ਆਕਾਸ ਪਇਆਲ ॥ ਸਰਬ ਲੋਕ ਪੂਰਨ ਪ੍ਰਤਿਪਾਲ ॥
Ḏẖaran māhi ākās pa▫i▫āl Sarab lok pūran parṯipāl

 

The Creator as the Spirit of cosmic laws is present (maah-i) in/on (dharan-i) land, (aakaas) sky and (paiaal) lower regions.
IT is (poor an) pervades (sarab) all (lok) planets and (pratipaal = nurtures) looks after all.

 

Page 294

 

ਬਨਿ ਤਿਨਿ ਪਰਬਤਿ ਹੈ ਪਾਰਬ੍ਰਹਮੁ ॥ ਜੈਸੀ ਆਗਿਆ ਤੈਸਾ ਕਰਮੁ ॥
Ban ṯin parbaṯ hai pārbarahm Jaisī āgi▫ā ṯaisā karam

 

(Paarbrahm-u) the Supreme Spirit is present in (ban-i = forests) trees/plants, (tin/trin) grass and (parbat-i) mountains i.e. all types of existence.
(Jaisa) as is (aagiaa) command/direction on role in life, (taisa) so is one’s (karam-u = work) duty.

 

ਪਉਣ ਪਾਣੀ ਬੈਸੰਤਰ ਮਾਹਿ ॥ ਚਾਰਿ ਕੁੰਟ ਦਹ ਦਿਸੇ ਸਮਾਹਿ ॥
Pa▫uṇ pāṇī baisanṯar māhi Cẖār kunt ḏah ḏise samāhi

 

The Creator – as Divine laws is present (maah-i) in (paun) air, (paani) water and (baisantar) fire.

It (samaah-i = contained) is present, i.e. Divine laws/writ applies in (chaar-i) the four (kunt) quarters i.e. everywhere and (dah) ten (disey) directions – four sides, four corners, above, below – i.e. in all directions/all over.

 

ਤਿਸ ਤੇ ਭਿੰਨ ਨਹੀ ਕੋ ਠਾਉ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਸੁਖੁ ਪਾਉ ॥੨॥
Ŧis ṯe bẖinn nahī ko ṯẖā▫o Gur parsāḏ Nānak sukẖ pā▫o ||2||

 

There is (nahi) no (thaau) place (bhin = different, separated) without (this) IT – i.e. without Divine writ applicable.

One who obeys Divine writ (guru prasaad-i) with the guru’s grace/guidance experiences IT (paau) obtains/remains in (sukh-u) peace, says fifth Nanak. 2.

 

ਬੇਦ ਪੁਰਾਨ ਸਿੰਮ੍ਰਿਤਿ ਮਹਿ ਦੇਖੁ ॥ ਸਸੀਅਰ ਸੂਰ ਨਖ੍ਯ੍ਯਤ੍ਰ ਮਹਿ ਏਕੁ ॥
Beḏ purān simriṯ mėh ḏekẖ Sasī▫ar sūr nakẖ▫yaṯar mėh ek

 

(Deykh) see virtues and commands of the Creator in (bed = Vedas, Puraan and si’mmrit-i) the scriptures.
(Eyk-u) One writ is (ma hi) in, i.e. obeyed by (saseear) moon, (soor) sun and (nakhyatar) the stars i.e. they exist according to Divine laws.

 

ਬਾਣੀ ਪ੍ਰਭ ਕੀ ਸਭੁ ਕੋ ਬੋਲੈ ॥ ਆਪਿ ਅਡੋਲੁ ਨ ਕਬਹੂ ਡੋਲੈ ॥
Baṇī parabẖ kī sabẖ ko bolai Āp adol na kabhū dolai

 

(Baani) the word/writ of (prabh) the Creator (bolai) tells (sabh ko) everyone, i.e. Divine writ is to be obeyed by everyone.
The Creator (aap-i) IT-self is (addol-u) unshakable, i.e. unaffected by temptations; one who obeys Divine commands (na kabah-u) never (ddolai) wavers i.e. never wavers in face of temptations/overcomes desires.

 

ਸਰਬ ਕਲਾ ਕਰਿ ਖੇਲੈ ਖੇਲ ॥ ਮੋਲਿ ਨ ਪਾਈਐ ਗੁਣਹ ਅਮੋਲ ॥
Sarab kalā kar kẖelai kẖel Mol na pā▫ī▫ai guṇah amol

 

The Creator has (sarab) all (kalaa) powers and (kheylai) plays (kheyl) the game, i.e. every-one/thing happens according to Divine laws.
One cannot (paaeeai) put (mol-i) price i.e. none can evaluate (gunah) Divine virtues and powers; they are (amol) the priceless/beyond measure.

 

ਸਰਬ ਜੋਤਿ ਮਹਿ ਜਾ ਕੀ ਜੋਤਿ ॥ ਧਾਰਿ ਰਹਿਓ ਸੁਆਮੀ ਓਤਿ ਪੋਤਿ ॥
Sarab joṯ mėh jā kī joṯ Ḏẖār rahi▫o su▫āmī oṯ poṯ

 

It is the Creator (ja ki) whose (jot-i) Spirit is present (ma hi) in (sarab) all (jot-i) souls i.e. everything exists and functions according to Divine writ/laws.

(Suaami) the Master (dhaar-i rahio) supports, i.e. everything is held together by Divine laws like (ot) warp and (pot) weft are entwined to make a fabric.

 

ਗੁਰ ਪਰਸਾਦਿ ਭਰਮ ਕਾ ਨਾਸੁ ॥ ਨਾਨਕ ਤਿਨ ਮਹਿ ਏਹੁ ਬਿਸਾਸੁ ॥੩॥
Gur parsāḏ bẖaram kā nās Nānak ṯin mėh ehu bisās ||3||

 

The mortal generally thinks that some deity or s/he himself/herself is the doer of things. (Naas-u) destruction/end of this (bharam) delusion comes (parsaad-i) with grace/guidance of (guru) the guru.

Those who follow the guru have (eyh-u) this (bisaas/bisvaas) belief/faith in the Divine (ma hi) in (tin) them, says fifth Nanak. 3.

 

ਸੰਤ ਜਨਾ ਕਾ ਪੇਖਨੁ ਸਭੁ ਬ੍ਰਹਮ ॥ ਸੰਤ ਜਨਾ ਕੈ ਹਿਰਦੈ ਸਭਿ ਧਰਮ ॥

Sanṯ janā kā pekẖan sabẖ barahm Sanṯ janā kai hirḏai sabẖ ḏẖaram

In the (sant janaa) the devotees’ (peykhan-u) seeing i.e. the devotees see only (brahm) the Supreme Spirit (sabh = all) in everything and everyone everywhere.
In (hirdai) in consciousness of the devotees is (sabh-i = all) only (dharam) dutiful-ness, i.e. they are fully dedicated to obey Divine writ/laws.

 

ਸੰਤ ਜਨਾ ਸੁਨਹਿ ਸੁਭ ਬਚਨ ॥ ਸਰਬ ਬਿਆਪੀ ਰਾਮ ਸੰਗਿ ਰਚਨ ॥
Sanṯ janā sunėh subẖ bacẖan Sarab bi▫āpī rām sang racẖan

 

(Sant janaa) the devotees (sunah-i) listen to (subh) good words i.e. avoid company where foul or slanderous language is used.
They (rachan) remain absorbed (sang-i) with conformance to commands of (sarab) all (biaapi) pervasive (raam) the Creator of all.

 

ਜਿਨਿ ਜਾਤਾ ਤਿਸ ਕੀ ਇਹ ਰਹਤ ॥
Jin jāṯā ṯis kī ih rahaṯ

 

(Jin-i) one who understand the above, his/her (raht) way of life becomes (ih) like this – as described below:

 

ਸਤਿ ਬਚਨ ਸਾਧੂ ਸਭਿ ਕਹਤ ॥
Saṯ bacẖan sāḏẖū sabẖ kahaṯ.bia

 

To whatever (saadhoo) the guru (kahat) says, s/he replies that the guru’s (sat-i true/inevitable, bachan = words) directions will be followed.

 

ਜੋ ਜੋ ਹੋਇ ਸੋਈ ਸੁਖੁ ਮਾਨੈ ॥ ਕਰਨ ਕਰਾਵਨਹਾਰੁ ਪ੍ਰਭੁ ਜਾਨੈ ॥
Jo jo ho▫e so▫ī sukẖ mānai Karan karāvanhār parabẖ jānai

 

(Jo Jo) whatever (hoey) happens, s/he (maanai) accepts (soee) that as (sukh-u) comfort i.e. happily accepts Divine will.
S/he (jaanai = knows) acknowledges (prabh-u) the Almighty as (karan) the doer and (karaavan-haar-u) the cause for it.

 

ਅੰਤਰਿ ਬਸੇ ਬਾਹਰਿ ਭੀ ਓਹੀ ॥ ਨਾਨਕ ਦਰਸਨੁ ਦੇਖਿ ਸਭ ਮੋਹੀ ॥੪॥
Anṯar base bāhar bẖī ohī Nānak ḏarsan ḏekẖ sabẖ mohī ||4||

 

(Ohi) the same Creator (basey) abides (antar) within the body/mind in subtle form and (bhi) also (baahar-i) outside in gross/visible form.
(Sabh) everyone is (mohi) fascinated (dekh) seeing (darsan-u = vision) the manifestations of the Creator in diverse ways, says Nanak. 4.

 

ਆਪਿ ਸਤਿ ਕੀਆ ਸਭੁ ਸਤਿ ॥ ਤਿਸੁ ਪ੍ਰਭ ਤੇ ਸਗਲੀ ਉਤਪਤਿ ॥
Āp saṯ kī▫ā sabẖ saṯ Ŧis parabẖ ṯe saglī uṯpaṯ

 

The Creator is (aap-i) IT-self (sat-i = true) perfect and (sabh) all that IT has (keeaa = created) is (sat-i) perfect.
(Sagli) all (utpat-i) creation has come about (te) from (tis-u = that) the One (prabh) the Creator, – and functions according to Divine laws.

 

ਤਿਸੁ ਭਾਵੈ ਤਾ ਕਰੇ ਬਿਸਥਾਰੁ ॥ ਤਿਸੁ ਭਾਵੈ ਤਾ ਏਕੰਕਾਰੁ ॥
Ŧis bẖāvai ṯā kare bisthār Ŧis bẖāvai ṯā ekankār

 

When IT (bhaavai) pleases, (ta) then (karey = does, bisthaar-u = expansion) creates.
When IT (bhaavai) pleases, (ta) then there is only (eykankaar) the One Almighty remains, i.e. everything is transitory but the Creator is Eternal.

 

ਅਨਿਕ ਕਲਾ ਲਖੀ ਨਹ ਜਾਇ ॥ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਲਏ ਮਿਲਾਇ ॥
Anik kalā lakẖī nah jā▫e Jis bẖāvai ṯis la▫e milā▫e

 

(Anik) the innumerable powers of the Creator (na jaaey) cannot be (lakhi) described.
IT (laey milaaey) merges with IT-self (jis-u) that whom IT (bhaavai) is pleased, i.e. those who obey Divine commands merge with the Creator.

 

ਕਵਨ ਨਿਕਟਿ ਕਵਨ ਕਹੀਐ ਦੂਰਿ ॥ ਆਪੇ ਆਪਿ ਆਪ ਭਰਪੂਰਿ ॥
Kavan nikat kavan kahī▫ai ḏūr Āpe āp āp bẖarpūr

 

(Kavan = who?) No one (kaheeai) can be called (nikatt-i) near and (kavan = who?) no one (door-i) far from the Master.
Because the Creator is (aapi) by IT-self (bharpoor-i = filling) pervades everywhere and every one.

 

ਅੰਤਰਗਤਿ ਜਿਸੁ ਆਪਿ ਜਨਾਏ ॥ ਨਾਨਕ ਤਿਸੁ ਜਨ ਆਪਿ ਬੁਝਾਏ ॥੫॥
Anṯargaṯ jis āp janā▫e Nānak ṯis jan āp bujẖā▫e ||5||

 

(Jis-u) one whom the Creator (aap-i) IT-self (janaaey = makes known) gives awareness of his/her (antargat-i) inner-self.
IT (bujhaaey) gives the understanding of (aap-i) IT’s presence within to (tis-u) that person, – and that person experiences peace, says fifth Nanak. 5.

 

ਸਰਬ ਭੂਤ ਆਪਿ ਵਰਤਾਰਾ ॥ ਸਰਬ ਨੈਨ ਆਪਿ ਪੇਖਨਹਾਰਾ ॥
Sarab bẖūṯ āp varṯārā Sarab nain āp pekẖanhārā

 

The Creator (aap-i) IT-self (vartaara = pervades) acts in (sarab) all (bhoot) creatures.
(Aap-i) IT-self (peykhanhaara) sees through (sarab) all eyes i.e. from within every one.

 

ਸਗਲ ਸਮਗ੍ਰੀ ਜਾ ਕਾ ਤਨਾ ॥ ਆਪਨ ਜਸੁ ਆਪ ਹੀ ਸੁਨਾ ॥
Sagal samagrī jā kā ṯanā Āpan jas āp hī sunā

 

It is the Almighty (ja ka) whose (tanaa = body) manifestation (sagal) the whole (samagri = things) creation is.
And when someone praises IT, IT-self (sunaa) listens to (aapan) IT’s own (jas-u) praise.

 

ਆਵਨ ਜਾਨੁ ਇਕੁ ਖੇਲੁ ਬਨਾਇਆ ॥ ਆਗਿਆਕਾਰੀ ਕੀਨੀ ਮਾਇਆ ॥
Āvan jān ik kẖel banā▫i▫ā Āgi▫ākārī kīnī mā▫i▫ā

The Eternal Creator (banaaiaa) has made (ik-u) a (kheyl) play/phenomenon of (aavan) birth and (jaan-u) death.

IT (keeni) has made (maaiaa) the world-play (aagiaakaari = obedient) subject to Divine commands/laws.

 

ਸਭ ਕੈ ਮਧਿ ਅਲਿਪਤੋ ਰਹੈ ॥ ਜੋ ਕਿਛੁ ਕਹਣਾ ਸੁ ਆਪੇ ਕਹੈ ॥
Sabẖ kai maḏẖ alipaṯo rahai Jo kicẖẖ kahṇā so āpe kahai

 

The Creator is present (mad hi) in midst (kai) of (sabh) ever-one/thing, but (rahai) remains (alipto) untouched, i.e. transcends worldly phenomena.

(Jo kichh-u) whatever is (kahna) to be said, (kahai) says (s-u) that (aapey) IT-self, i.e. only Divine writ runs everywhere.

 

ਆਗਿਆ ਆਵੈ ਆਗਿਆ ਜਾਇ ॥ ਨਾਨਕ ਜਾ ਭਾਵੈ ਤਾ ਲਏ ਸਮਾਇ ॥੬॥
Āgi▫ā āvai āgi▫ā jā▫e Nānak jā bẖāvai ṯā la▫e samā▫e ||6||

 

Every creature (aavai = comes) is born and (jaaey = goes) dies (aagiaa) by ITs command.
(Jan) when IT (bhaavai) pleases, then (laey samaaey) merge with IT-self, i.e. those who obey Divine commands merge with the Almighty, says fifth Nanak. 6.

 

ਇਸ ਤੇ ਹੋਇ ਸੁ ਨਾਹੀ ਬੁਰਾ ॥ ਓਰੈ ਕਹਹੁ ਕਿਨੈ ਕਛੁ ਕਰਾ ॥
Is ṯe ho▫e so nāhī burā Orai kahhu kinai kacẖẖ karā

 

Whatever (hoey) is done (tey) by (is = this) the Creator (s-u) that cannot be (bura) bad/wrong.
(Kahahu) tell me (kinai) who else can (karaa) do (kachh-u) anything, i.e. no happening is beyond Divine commands.

 

ਆਪਿ ਭਲਾ ਕਰਤੂਤਿ ਅਤਿ ਨੀਕੀ ॥ ਆਪੇ ਜਾਨੈ ਅਪਨੇ ਜੀ ਕੀ ॥
Āp bẖalā karṯūṯ aṯ nīkī Āpe jānai apne jī kī

 

The Master is (aap-i) IT-self (bhalaa) good and (kartoot-i) whatever IT does is (at-i) very (neeki) good.
IT is not influenced by any one and (aapey) IT-self alone (jaanai) knows intentions of (apne = own) IT’s (jeea) mind i.e. Divine commands/laws cannot be influenced by anyone.

 

ਆਪਿ ਸਾਚੁ ਧਾਰੀ ਸਭ ਸਾਚੁ ॥ ਓਤਿ ਪੋਤਿ ਆਪਨ ਸੰਗਿ ਰਾਚੁ ॥
Āp sācẖ ḏẖārī sabẖ sācẖ Oṯ poṯ āpan sang rācẖ

 

The Creator is (aapi) IT-self (saach-u = truth) the Spirit behind Divine laws and has (dhaari) has kept (sabh) everything (saach-u) subject to Divine commands/laws.

IT is kept everything (raach-u) get used, i.e. conform (sang-i) with (aapan) IT-self, i.e. Divine commands, entwined like (ot) the warp and (pot) yarns of a fabric.

 

ਤਾ ਕੀ ਗਤਿ ਮਿਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਦੂਸਰ ਹੋਇ ਤ ਸੋਝੀ ਪਾਇ ॥
Ŧā kī gaṯ miṯ kahī na jā▫e Ḏūsar ho▫e ṯa sojẖī pā▫e

 

(Ta ki) IT’s (gat-i) state and (miti) measure (na jaaey) cannot be (kahi) told i.e. no one can tell how great the Master is and what all IT does.
If there (hoe) is (doosar) another with as great, (ta) then s/he can understand. (Japji Paurri 24 says”Eyvadd oochaa hovai koey, tis ochhey kau jaanai soey)

 

ਤਿਸ ਕਾ ਕੀਆ ਸਭੁ ਪਰਵਾਨੁ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਇਹੁ ਜਾਨੁ ॥੭॥
Ŧis kā kī▫ā sabẖ parvān Gur parsāḏ Nānak ih jān ||7||

 

Hence o mortals, let us (parvaan-) accept (sabh-u) all that (keea) is done by (this = that) IT, i.e. happens by natural/Divine laws.
This is (jaan-u) known (guru prasaad-i) with the guru’s grace/guidance, says fifth Nanak. 7.

 

ਜੋ ਜਾਨੈ ਤਿਸੁ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਆਪਿ ਮਿਲਾਇ ਲਏ ਪ੍ਰਭੁ ਸੋਇ ॥
Jo jānai ṯis saḏā sukẖ ho▫e Āp milā▫e la▫e parabẖ so▫e

 

(Jo) one who (jaanai = knows) understands this and is happy with Divine commands,   (tis-u) that person (hoey) has (sukh-u) peace (sadaa) forever.

(Prabh-u) the Creator (milaey laey) unites that person (aap-i) with IT-self.

 

ਓਹੁ ਧਨਵੰਤੁ ਕੁਲਵੰਤੁ ਪਤਿਵੰਤੁ ॥ ਜੀਵਨ ਮੁਕਤਿ ਜਿਸੁ ਰਿਦੈ ਭਗਵੰਤੁ ॥
Oh ḏẖanvanṯ kulvanṯ paṯivanṯ Jīvan mukaṯ jis riḏai bẖagvanṯ

 

(Oh-u) that person is (dhanvant-u = wealth) has wealth of awareness of/conforms to, Divine virtues and commands; s/he is like one of (kulvant-u) of high lineage; s/he (patvant-u = honorable) receives honor in the word and accepted for union with the Creator on death.

One (jis-u) who has commands of the Creator, (bhagvant-u) the Master of good fortune (ridai) in mind, s/he is (jeevan mukat-i) emancipated in (jeevan) life, i.e. is immune to temptations in life and from rebirth after death. 

 

ਧੰਨੁ ਧੰਨੁ ਧੰਨੁ ਜਨੁ ਆਇਆ ॥ ਜਿਸੁ ਪ੍ਰਸਾਦਿ ਸਭੁ ਜਗਤੁ ਤਰਾਇਆ ॥
Ḏẖan ḏẖan ḏẖan jan ā▫i▫ā Jis parsāḏ sabẖ jagaṯ ṯarā▫i▫ā

 

(Aaiaa = coming) birth of such (Jan) a person (dha’nn-u dha’nn-u dhan-u) is a blessing for him/her-self, the family and the world.

By (jis-u) by whose (prasaad-i = grace) guidance (sabh jagat = the whole world) everyone (taraaia = ferried) gets across the world ocean i.e. overcomes temptations and obeys the Creator.

 

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ਜਨ ਆਵਨ ਕਾ ਇਹੈ ਸੁਆਉ ॥ ਜਨ ਕੈ ਸੰਗਿ ਚਿਤਿ ਆਵੈ ਨਾਉ ॥
Jan āvan kā ihai su▫ā▫o Jan kai sang cẖiṯ āvai nā▫o

 

(Suaau) the purpose/benefit of such (Jan) a person (aavan = coming) being born – i.e. being sent by the Creator, 
is that (naau) Naam/Divine commands (aavai = comes) are kept in (chit-i) in consciousness (sang-i) in company of (Jan) that person- and one becomes immune to temptations.

 

ਆਪਿ ਮੁਕਤੁ ਮੁਕਤੁ ਕਰੈ ਸੰਸਾਰੁ ॥ ਨਾਨਕ ਤਿਸੁ ਜਨ ਕਉ ਸਦਾ ਨਮਸਕਾਰੁ ॥੮॥੨੩॥
Āp mukaṯ mukaṯ karai sansār Nānak ṯis jan ka▫o saḏā namaskār ||8||23||

 

S/he is (aap-i) him/her-self (mukat-i) free of temptations and (karai) makes (sansaar-u = world) others in his/her company (mukat-u) free of vices.
I (sadaa) ever (namaskaar-u) pay obeisance (kau) to, i.e. respect and follow the example of (tis-u) such (Jan) a person, says fifth Nanak. 8. 23.