Pauri 16 had stated:

ਜੇ ਕੋ ਕਹੈ ਕਰੈ ਵੀਚਾਰੁ ॥ ਕਰਤੇ ਕੈ ਕਰਣੈ ਨਾਹੀ ਸੁਮਾਰੁ ॥

Some one who tries to describe or contemplate,

would find that it is not possible to count or measure what the Creator does.

Similarly in Pauris 17 to 19 had mentioned the countless phenomena in the universe. Pauris 24 to 26 elaborate on them. Pauri 24 describes the infinite nature of the Creator’s virtues, the phenomena and the number of people who try to understand all this:

ਅੰਤੁ ਨ ਸਿਫਤੀ ਕਹਣਿ ਨ ਅੰਤੁ ॥ ਅੰਤੁ ਨ ਕਰਣੈ ਦੇਣਿ ਨ ਅੰਤੁ ॥

ਅੰਤੁ ਨ ਵੇਖਣਿ ਸੁਣਣਿ ਨ ਅੰਤੁ ॥

Divine virtues are infinite and there is no end to those who praise them;

There are no limits to the creation and the benedictions provided therein;

There is no end to people watching and listening to Divine virtues

A question is often asked as to why the Creator chose to create all that exists. Guru Nanak says no one knows what the Creator had in mind.

ਅੰਤੁ ਨ ਜਾਪੈ ਕਿਆ ਮਨਿ ਮੰਤੁ ॥ ਅੰਤੁ ਨ ਜਾਪੈ ਕੀਤਾ ਆਕਾਰੁ ॥

ਅੰਤੁ ਨ ਜਾਪੈ ਪਾਰਾਵਾਰੁ ॥

It is not possible to fathom what the Creator had in mind while creating the universe;

The creation has no limits and no boundaries.

A similar statement was made in Pauri 2 thus:

Hukmi hovan aakaar Hukam na kahiaa jaaee.

All creation is by Hukam, the Creator’s command;

But no one knows about the Hukam.

Continuing with Pauri 24:

ਅੰਤ ਕਾਰਣਿ ਕੇਤੇ ਬਿਲਲਾਹਿ ॥ ਤਾ ਕੇ ਅੰਤ ਨ ਪਾਏ ਜਾਹਿ ॥

ਏਹੁ ਅੰਤੁ ਨ ਜਾਣੈ ਕੋਇ ॥ ਬਹੁਤਾ ਕਹੀਐ ਬਹੁਤਾ ਹੋਇ ॥

ਵਡਾ ਸਾਹਿਬੁ ਊਚਾ ਥਾਉ ॥ ਊਚੇ ਉਪਰਿ ਊਚਾ ਨਾਉ ॥

ਏਵਡੁ ਊਚਾ ਹੋਵੈ ਕੋਇ ॥ ਤਿਸੁ ਊਚੇ ਕਉ ਜਾਣੈ ਸੋਇ ॥

Countless people are restless to know the expanse of the universe;

But they cannot find any boundaries.

No one can know these limits;

The more they say they find still more to be said;

The great Master’s abode is beyond reach;

Still more unfathomable are the IT’s virtues;

One has to be as great to know the great Master.

ਜੇਵਡੁ ਆਪਿ ਜਾਣੈ ਆਪਿ ਆਪਿ ॥ ਨਾਨਕ ਨਦਰੀ ਕਰਮੀ ਦਾਤਿ ॥੨੪॥

The Master alone knows how great IT is;

The benediction of this knowledge is received through Divine grace. 24.

Pauri 25 praises the Creator’s benevolence and points out that IT expects nothing in return. The expression “Vaddaa daata til na tamaaey” in the first line literally means the great benefactor does not have even a bit of greed. There is a lesson in this for those who try to make deals with God (Sukhna Sukhnaa) whereby they promise to offer so much worth of money, Karaah Parshaad or any material donation or do so many recitations (Paatth) of some Gurbani compositions. The Guru says that Akal Purakh is above such things. So we should not expect our prayers to be heard simply because we are promising some thing as – well bribe. As will be seen below the Master knows what is needed and deserved by whom.

ਬਹੁਤਾ ਕਰਮੁ ਲਿਖਿਆ ਨਾ ਜਾਇ ॥ ਵਡਾ ਦਾਤਾ ਤਿਲੁ ਨ ਤਮਾਇ ॥

ਕੇਤੇ ਮੰਗਹਿ ਜੋਧ ਅਪਾਰ ॥ ਕੇਤਿਆ ਗਣਤ ਨਹੀ ਵੀਚਾਰੁ ॥

ਕੇਤੇ ਖਪਿ ਤੁਟਹਿ ਵੇਕਾਰ ॥

ਕੇਤੇ ਲੈ ਲੈ ਮੁਕਰੁ ਪਾਹਿ ॥ ਕੇਤੇ ਮੂਰਖ ਖਾਹੀ ਖਾਹਿ ॥

Divine benedictions cannot be written/described.

The great benefactor keeps giving and expects nothing in return;

Countless people including the great warriors ask;

It is impossible to count or even imagine how many people ask;

There are many who receive benedictions, then indulge in vice and perish;

There are numerous who receive but do not acknowledge;

Numerous foolish people just keep taking benedictions.

There are however people who are satisfied with what they have. Such people do not complain even in case of suffering as they are happy with whatever the Divine will is:

ਕੇਤਿਆ ਦੂਖ ਭੂਖ ਸਦ ਮਾਰ ॥ ਏਹਿ ਭਿ ਦਾਤਿ ਤੇਰੀ ਦਾਤਾਰ ॥

Numerous people suffer pain and hunger for long;

For them even these are benedictions.

Those who believe in the Almighty accept every thing happily. They have a positive attitude to life and consider suffering as a reminder that they have gone wrong somewhere, say they forgot the Creator. This also helps in conditioning the mind in accepting and living by Divine will.

Asking for benedictions of material nature shows one being in bondage with objects of transitory pleasures.freedom from such bondage is obtained if the Almighty is pleased with our conduct, . This is Divine grace and is not something that one can take for granted; it is received at Divine pleasure:

ਬੰਦਿ ਖਲਾਸੀ ਭਾਣੈ ਹੋਇ ॥ ਹੋਰੁ ਆਖਿ ਨ ਸਕੈ ਕੋਇ ॥

ਜੇ ਕੋ ਖਾਇਕੁ ਆਖਣਿ ਪਾਇ ॥ ਓਹੁ ਜਾਣੈ ਜੇਤੀਆ ਮੁਹਿ ਖਾਇ ॥

Remaining in bondage or release from it is by Divine will;

No one else can decide this;

A person, who indulging in loose talk says he or she knows, will suffer.

The Creator who created the universe made arrangements for every thing needed and has provided for it:

ਆਪੇ ਜਾਣੈ ਆਪੇ ਦੇਇ ॥ ਆਖਹਿ ਸਿ ਭਿ ਕੇਈ ਕੇਇ ॥

The Almighty knows what is needed by whom, and gives;

But people who say/acknowledge this are rare.

The only benediction that gives satisfaction is to praise and emulate Divine virtues, and then there is no craving:

ਜਿਸ ਨੋ ਬਖਸੇ ਸਿਫਤਿ ਸਾਲਾਹ ॥ ਨਾਨਕ ਪਾਤਿਸਾਹੀ ਪਾਤਿਸਾਹੁ ॥੨੫॥

Those whom the Lord grants the understanding to praise Divine virtues,

is the king of kings (craves no more). 25.

Pauris 24 and 25 described the infinite nature of the Creator and IT’s benedictions. Pauri 26 now discusses how every thing connected with the Divine is invaluable. The term used is “Amul” meaning priceless. This term is applied to a number of things in this Paurri which starts with  the frequently used concept in Gurbani that the creatures are like merchants who receive financil capital from the Almighty for doing business . This capital is Naam or awareness of virtues by which to live. In order to be acceptable to the Almighty the creatures need to gather more virtues by learning and take them to the Master. There they are judged. The word Amul is used at each stage of this process. Let us see how.

Pauri 26 may be divided in two parts. The first part describes the concept of what all is priceless:

ਅਮੁਲ ਗੁਣ ਅਮੁਲ ਵਾਪਾਰ ॥ ਅਮੁਲ ਵਾਪਾਰੀਏ ਅਮੁਲ ਭੰਡਾਰ ॥

ਅਮੁਲ ਆਵਹਿ ਅਮੁਲ ਲੈ ਜਾਹਿ ॥ ਅਮੁਲ ਭਾਇ ਅਮੁਲਾ ਸਮਾਹਿ ॥

Amul or Priceless are (gun) the Divine virtues and priceless their (vaapaar) trading;

Priceless are the traders – human life – and priceless the stockpile of virtues to be gathered;

Every one (aavah-i) is born with priceless virtues and (lai jaah-i) takes back  such virtues;

Those who (bhaa-e) love Divine (amul) virtues ultimately merge in the Priceless , i.e. the Almighty.

Merger with God is not automatic as the soul needs to come out successful when it is examined for its deeds. This is what is meant by loving and emulating virtues. This introduces the concept of the metaphorical ‘Dharam Rai’ who takes  account of our deeds and presents to the Divine court called  ‘Deebaan’ below. ‘Dharam’ also means Law hence Dharam Rai acts according to the Laws of the /nature, made by the Creator. The Paurri also uses the concept of the suspended or hand-held weighing scale which uses the weighing measures called ‘parvaan’ literally meaning stone. The weighing measure is the metaphor for instructions given by the Creator and all deeds are tested against them.

ਅਮੁਲੁ ਧਰਮੁ ਅਮੁਲੁ ਦੀਬਾਣੁ ॥ ਅਮੁਲੁ ਤੁਲੁ ਅਮੁਲੁ ਪਰਵਾਣੁ ॥

Priceless is the Dharam Rai and priceless (deebaan-u) the Divine court;

Priceless is (tul) the weighing scale and priceless (parvaan = stone) the weighing measures.

A soul that is successful is blessed and branded with a mark of acceptance for merger with God.

ਅਮੁਲੁ ਬਖਸੀਸ ਅਮੁਲੁ ਨੀਸਾਣੁ ॥ ਅਮੁਲੁ ਕਰਮੁ ਅਮੁਲੁ ਫੁਰਮਾਣੁ ॥

Priceless is (bakhsees) Divine grace and priceless (neesaan) the mark of acceptance;

Priceless is (karam) the grace and (phurmaan = order) Divine decision.

We can talk of other things but it is not possible to describe the Master, try as one may:

ਅਮੁਲੋ ਅਮੁਲੁ ਆਖਿਆ ਨ ਜਾਇ ॥ ਆਖਿ ਆਖਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥

(Amulo) God is (amul) beyond measure and cannot (aakhiaa) be described;

Many have engaged in (aakh-i = saying) praising (liv laa-e) focusing devotedly but not succeeded.

The second part of Pauri 26 mentions the numerous ways in which attempts are made to describe Divine virtues. Some people read the scriptures and give discourses. Some do it through worshipping gods and goddesses but not realizing that even the latter praise the Divine. No description is however complete:

ਆਖਹਿ ਵੇਦ ਪਾਠ ਪੁਰਾਣ ॥ ਆਖਹਿ ਪੜੇ ਕਰਹਿ ਵਖਿਆਣ ॥

ਆਖਹਿ ਬਰਮੇ ਆਖਹਿ ਇੰਦ ॥ ਆਖਹਿ ਗੋਪੀ ਤੈ ਗੋਵਿੰਦ ॥

ਆਖਹਿ ਈਸਰ ਆਖਹਿ ਸਿਧ ॥ ਆਖਹਿ ਕੇਤੇ ਕੀਤੇ ਬੁਧ ॥

ਆਖਹਿ ਦਾਨਵ ਆਖਹਿ ਦੇਵ ॥ ਆਖਹਿ ਸੁਰਿ ਨਰ ਮੁਨਿ ਜਨ ਸੇਵ ॥

Some praise through (paatth) reading (Ved, Puraan) the scriptures, others (parrah) study and (karah-i) give (vakhiaan) discourses;

Brahmas and Indras the Hindu gods praise as do Krishna and (gopi) the milkmaids of the Mahabharata.

So do (eesar) Shankars (called Shiva by some) and the accomplished saints (Sidhas) and the many Buddhas.

(Daanav)  demons and (d-ev) gods praise Divine virtues as do the angels, humans, hermits and devotees.

ਕੇਤੇ ਆਖਹਿ ਆਖਣਿ ਪਾਹਿ ॥ ਕੇਤੇ ਕਹਿ ਕਹਿ ਉਠਿ ਉਠਿ ਜਾਹਿ ॥
ਏਤੇ ਕੀਤੇ ਹੋਰਿ ਕਰੇਹਿ ॥ ਤਾ ਆਖਿ ਨ ਸਕਹਿ ਕੇਈ ਕੇਇ ॥

ਜੇਵਡੁ ਭਾਵੈ ਤੇਵਡੁ ਹੋਇ ॥ ਨਾਨਕ ਜਾਣੈ ਸਾਚਾ ਸੋਇ

ਜੇ ਕੋ ਆਖੈ ਬੋਲੁਵਿਗਾੜੁ ॥ ਤਾ ਲਿਖੀਐ ਸਿਰਿ ਗਾਵਾਰਾ ਗਾਵਾਰੁ ॥੨੬॥

Countless others (aakhah-i) engage in praising the Divine and numerous (utth-i jaah-i = depart) perish while still (kah kah) doing that;

The Creator (keet-e) created (et-e) so many and if as many (hor) more were (kar-eh-i) created, they would not be able to (aakh = say) describe Divine virtues fully;

The Almighty can be as large – in virtues and powers – as IT likes; the extent of which IT alone knows;

One who (aakhai) says by (vigaarr) twisting the facts (likheeai) is written down, i.e. is, (gaavaara gaavaar) the most foolish among the fools. 26.

As brought out in Pauris 24 to 26 the Creator is infinite as are Its virtues and beuond full description by us mortals.

Japji has 38 Pauris and the second half starts with Pauri 20. In this Guru Nanak elaborates the subjects discussed in the first half. The theme of an unlimited and diverse universe with the human’s place in it continues.

Pauri 2 said:

ਇਕਨਾ ਹੁਕਮੀ ਬਖਸੀਸ ਇਕਿ ਹੁਕਮੀ ਸਦਾ ਭਵਾਈਅਹਿ ॥

In accordance with the laws of nature (and based on deeds) some receive grace while others keep going in cycles of reincarnation.

Grace here is getting free of reincarnation and is called Mukti or release. This happens when the soul is able to merge in God, an opportunityfor which is provided to it in human birth. The laws of nature are universally applicable and no one can escape them:

ਹੁਕਮੈ ਅੰਦਰਿ ਸਭੁ ਕੋ ਬਾਹਰਿ ਹੁਕਮ ਨ ਕੋਇ ॥

ਨਾਨਕ ਹੁਕਮੈ ਜੇ ਬੁਝੈ ਤ ਹਉਮੈ ਕਹੈ ਨ ਕੋਇ ॥੨॥

Every one is subject to the laws of nature, none is beyond them.

One who understands that he or she is to obey the laws of nature does not talk in ego i.e. does not boast of doing any thing by the self, outside these laws. 2.

Some receive Divine grace and merge in God while others keep reincarnating. However this is not arbitrary but based on our deeds. In life we are subjected to temptations. Succumbing to them defiles the mind. Since the mind controls the body the latter acts accordingly. The mind therefore needs to be kept clean to obviate the soul going into reincarnation. Pauri 20 elaborates this:

ਭਰੀਐ ਹਥੁ ਪੈਰੁ ਤਨੁ ਦੇਹ ॥ ਪਾਣੀ ਧੋਤੈ ਉਤਰਸੁ ਖੇਹ ॥

ਮੂਤ ਪਲੀਤੀ ਕਪੜੁ ਹੋਇ ॥ ਦੇ ਸਾਬੂਣੁ ਲਈਐ ਓਹੁ ਧੋਇ ॥

ਭਰੀਐ ਮਤਿ ਪਾਪਾ ਕੈ ਸੰਗਿ ॥ ਓਹੁ ਧੋਪੈ ਨਾਵੈ ਕੈ ਰੰਗਿ ॥

ਪੁੰਨੀ ਪਾਪੀ ਆਖਣੁ ਨਾਹਿ ॥ ਕਰਿ ਕਰਿ ਕਰਣਾ ਲਿਖਿ ਲੈ ਜਾਹੁ ॥

ਆਪੇ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹੁ ॥ ਨਾਨਕ ਹੁਕਮੀ ਆਵਹੁ ਜਾਹੁ ॥੨੦॥

When a body part gets dirty; it is washed with water to remove the dirt;

If a garment gets filthy with urine we wash it with soap;

Similarly the mind soiled by evil can be cleansed by awareness and emulation of Naam or  Divine virtues;

Virtue and vice are not academic concepts; they represent our deeds;

Whatever we do becomes our habit; it gets recorded in the mind and goes with the soul on death which acts under their influence. Also when account of our deeds is taken our doings are evaluated;

We reap what we sow (we have to face the consequences of our deeds).

Reincarnation or otherwise is decided according to Hukam/Divine commands/laws of nature. 20.

It would be seen that Hukam which literally means orders or commands has been equated with laws of nature because Divine commands are not arbitrary.

Paurri 20 told us that we smear ourselves with the dirt of transgressions (paap) and these can be washed off with Naam – practice of Naam i.e. emulation of Divine virtues and obedience to Divine commands.. In Gurbani the emphasis is on deeds as rituals are of no help in this regard.  Practice of  Naam  involves listening, accepting and emulating virtues; these were  mentioned in Pauri 5 and are reiterated in Pauri 21.

ਤੀਰਥੁ ਤਪੁ ਦਇਆ ਦਤੁ ਦਾਨੁ ॥ ਜੇ ਕੋ ਪਾਵੈ ਤਿਲ ਕਾ ਮਾਨੁ ॥

ਸੁਣਿਆ ਮੰਨਿਆ ਮਨਿ ਕੀਤਾ ਭਾਉ ॥ ਅੰਤਰਗਤਿ ਤੀਰਥਿ ਮਲਿ ਨਾਉ ॥

Pilgrimages, austerities/penances and giving in charity may bring recognition for a short while,i.e. in life;

But by listening, accepting and emulating Divine virtues;

One experiences the pilgrimage of inner bath and cleansing.

Paurri 17 defined a Bhagat or devotee as one who Gun giaan veechaar i.e. one who contempaltes and understands virtues of the Almighty. Paurri 21 emphasizes that by saying that devotion does not come without awareness of Gun or Divine virtues.

ਸਭਿ ਗੁਣ ਤੇਰੇ ਮੈ ਨਾਹੀ ਕੋਇ ॥ ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥

You have all the virtues O Almighty, I have none;

Without virtues I am unable to devote in Your service;

ਸੁਅਸਤਿ ਆਥਿ ਬਾਣੀ ਬਰਮਾਉ ॥ ਸਤਿ ਸੁਹਾਣੁ ਸਦਾ ਮਨਿ ਚਾਉ ॥

I adore You for my economic well being and comforting Divine messages;

I for ever love the eternal beauty of Your creation.

It may be seen that ‘Baani birmaau’ has been translated as comforting Divine messages. Many translations have taken Birmaau as Brahma, but it does not seem to fit . Birmaaeeai means to be fascinated of be satisfied with something. It has been used as such on SGGS p 848 and as Birmaavau on page 858. In the latter case the wording is “Praan jo thaak-e thir nahi kais-e birmaavau” Bhagat Sadna p 858,. It means in essence how can I have solace when life has become weary.

Having described the diversity and beauty of the creation the Guru wonders when the creation came into being and avers that no one except the Creator can answer this. This is done using the terminology usually employed by the respective people. He asks:

ਕਵਣੁ ਸੁ ਵੇਲਾ ਵਖਤੁ ਕਵਣੁ ਕਵਣ ਥਿਤਿ ਕਵਣੁ ਵਾਰੁ ॥

ਕਵਣਿ ਸਿ ਰੁਤੀ ਮਾਹੁ ਕਵਣੁ ਜਿਤੁ ਹੋਆ ਆਕਾਰੁ ॥

What time, part of the day, what phase in the lunar cycle what day of the week;

Or the season, the month of the year it was when existence came into being?

And answers:

ਵੇਲ ਨ ਪਾਈਆ ਪੰਡਤੀ ਜਿ ਹੋਵੈ ਲੇਖੁ ਪੁਰਾਣੁ ॥

ਵਖਤੁ ਨ ਪਾਇਓ ਕਾਦੀਆ ਜਿ ਲਿਖਨਿ ਲੇਖੁ ਕੁਰਾਣੁ ॥

ਥਿਤਿ ਵਾਰੁ ਨਾ ਜੋਗੀ ਜਾਣੈ ਰੁਤਿ ਮਾਹੁ ਨਾ ਕੋਈ ॥

ਜਾ ਕਰਤਾ ਸਿਰਠੀ ਕਉ ਸਾਜੇ ਆਪੇ ਜਾਣੈ ਸੋਈ ॥

The Hindu Pundits did not know the time so as to write in the Vedas

The Muslim Qazis also did not know so they could write in the Quran;

The Yogis do not know the period of the lunar cycle or the day; no one knows the season or the month;

The Creator who made the universe alone knows.

It may be seen that the terms Vayla and vakht (vaqt) used by the Hindus and Muslims respectively have been employed for ‘time’. Similarly the lunar phases are given significance by the Yogis and hence that association has been shown. Seasons and months are used by all

The Guru continues:

ਕਿਵ ਕਰਿ ਆਖਾ ਕਿਵ ਸਾਲਾਹੀ ਕਿਉ ਵਰਨੀ ਕਿਵ ਜਾਣਾ ॥

ਨਾਨਕ ਆਖਣਿ ਸਭੁ ਕੋ ਆਖੈ ਇਕ ਦੂ ਇਕੁ ਸਿਆਣਾ ॥

How can any one know or describe the origin of creation and praise the Creator?

Every one however claims to know the answer; one trying to outdo the other in display of wisdom.

But it is futile:

ਵਡਾ ਸਾਹਿਬੁ ਵਡੀ ਨਾਈ ਕੀਤਾ ਜਾ ਕਾ ਹੋਵੈ ॥

ਨਾਨਕ ਜੇ ਕੋ ਆਪੌ ਜਾਣੈ ਅਗੈ ਗਇਆ ਨ ਸੋਹੈ ॥੨੧॥

The Master is great as are Its virtues and the creation;

One who claims to know ultimately cuts a sorry figure. 21.

——————————————-

One sometimes hears people saying Gurbani says there are lakhs (many hundred thousand) Paataal (nether regions) and Akaas (skies). Yes this is what the first line of Paurri 22 says but only to to say it is a misconception. In this Paurri Guru Nanak refers to the Hindu and Semitic estimates of the composition of the universe. He says the universe is infinite and beyond measure:

ਪਾਤਾਲਾ ਪਾਤਾਲ ਲਖ ਆਗਾਸਾ ਆਗਾਸ ॥ ਓੜਕ ਓੜਕ ਭਾਲਿ ਥਕੇ ਵੇਦ ਕਹਨਿ ਇਕ ਵਾਤ ॥

There are millions of planets with their skies and the lower regions;

Repeated efforts to find them do not succeed say the Hindu Vedas with one voice;

ਸਹਸ ਅਠਾਰਹ ਕਹਨਿ ਕਤੇਬਾ ਅਸੁਲੂ ਇਕੁ ਧਾਤੁ ॥

The Semitic scriptures say there are 18000 planets but their source is one Creator;

ਲੇਖਾ ਹੋਇ ਤ ਲਿਖੀਐ ਲੇਖੈ ਹੋਇ ਵਿਣਾਸੁ ॥ ਨਾਨਕ ਵਡਾ ਆਖੀਐ ਆਪੇ ਜਾਣੈ ਆਪੁ ॥ ੨੨॥

However we can count only if the number is finite; so counting efforts fail;

The Great Creator alone knows about the whole universe. 22.

Reference to 18000 planets is not found in either of the Semitic scriptures i.e. the Bible or the Quran. It however exists in the Talmud, a record of oral discussions pertaining to the Jewish Law between the Rabbis, the Jewish clergy, and is considered authoritative. It says God flies through 18000 worlds or planets (Talmud – Aveda Zara 3b). Guru Nanak’s knowledge of this shows he had interacted with the Jews, although there is no historical record available.

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In Paurri 23 Guru next says the Creator is like a bottomless ocean. We should not try to find out how big or great IT is, but just remain  absorbed in praising and emulating IT’s virtues. We shall then merge in IT like the rivers and streams flow to the sea and get lost in it.  Water always seeks a lower level, so be in rememberance of the Almighty in humility.

ਸਾਲਾਹੀ ਸਾਲਾਹਿ ਏਤੀ ਸੁਰਤਿ ਨ ਪਾਈਆ ॥

ਨਦੀਆ ਅਤੈ ਵਾਹ ਪਵਹਿ ਸਮੁੰਦਿ ਨ ਜਾਣੀਅਹਿ ॥

One should praise virtues of the Almighty the such that s/he does not even realize that that s/he is doing it,

Get absorbed the way the rivers and streams lose their identity when they enter the sea.

The grace so obtained is more precious than any thing of material nature:

ਸਮੁੰਦ ਸਾਹ ਸੁਲਤਾਨ ਗਿਰਹਾ ਸੇਤੀ ਮਾਲੁ ਧਨੁ ॥

ਕੀੜੀ ਤੁਲਿ ਨ ਹੋਵਨੀ ਜੇ ਤਿਸੁ ਮਨਹੁ ਨ ਵੀਸਰਹਿ ॥੨੩॥