SGGS pp 268-269, Gaurri Sukhmani Asttpadee 5

Note: Naam for the human being is guide for life, like the user’s manual for a machine. The Creator has provided everything for the mortals. But they do not acknowledge what they have, crave for more and complain if they do not get that. The guru says

ਸਲੋਕੁ ॥ਦੇਨਹਾਰੁ ਪ੍ਰਭ ਛੋਡਿ ਕੈ ਲਾਗਹਿ ਆਨ ਸੁਆਇ ॥ਨਾਨਕ ਕਹੂ ਨ ਸੀਝਈ ਬਿਨੁ ਨਾਵੈ ਪਤਿ ਜਾਇ ॥੧॥
Salok Ḏenhār parabẖ cẖẖod kai lāgėh ān su▫ā▫e Nānak kahū na sījẖ▫ī bin nāvai paṯ jā▫e ||1||

 

(Slok) prologue those who (chhodd-i kai) forsake (deynhaar-u = giver) the beneficent (prabh) Almighty (laagah-i) engage in (aan) other (suaad = taste) pursuits like worship of gods/goddesses or performance of rituals.
They do not (seejhaee) succeed in (kahoo) anywhere, i.e. not respected here in life or in the hereafter. One (jaaey = goes) loses (pat-i) honour (bin-u = without) by not conforming to (naaey) Naam/Divine commands, the directions for life. 1.

ਅਸਟਪਦੀ ॥ਦਸ ਬਸਤੂ ਲੇ ਪਾਛੈ ਪਾਵੈ ॥ਏਕ ਬਸਤੁ ਕਾਰਨਿ ਬਿਖੋਟਿ ਗਵਾਵੈ ॥
Asatpaḏī Ḏas basṯū le pācẖẖai pāvai Ėk basaṯ kāran bikẖot gavāvai

 

(Asttpadee) composition of eight stanzas the human being (ley) takes (das) ten (bastoo = things) benedictions and (paavai) puts them (paachhai) behind, i.e. takes them for granted.

But complains if s/he does not get (eyk) one (bast-u) one thing more; s/he (gavaavai) loses being considered (bi-khott = not counterfeit) as a genuinely submitting to Divine will.

 

ਏਕ ਭੀ ਨ ਦੇਇ ਦਸ ਭੀ ਹਿਰਿ ਲੇਇ ॥ਤਉ ਮੂੜਾ ਕਹੁ ਕਹਾ ਕਰੇਇ ॥
Ėk bẖī na ḏe▫e ḏas bẖī hir le▫e Ŧa▫o mūṛā kaho kahā kare▫i

 

If the Creator (na dey-i) does not give (bhi) even (eyk) the one thing and (bhi) also (hir-i ley-i) takes away the ten things
(kah-u) tell me (tau) then what can (moorra) the silly person (karey-i) do?

 

ਜਿਸੁ ਠਾਕੁਰ ਸਿਉ ਨਾਹੀ ਚਾਰਾ ॥ਤਾ ਕਉ ਕੀਜੈ ਸਦ ਨਮਸਕਾਰਾ ॥
Jis ṯẖākur si▫o nāhī cẖārā Ŧā ka▫o kījai saḏ namaskārā

 

(Tthaakur) the Master (jis) with whom one cannot have (chaara) way; one should (sad) ever (keejai) pay (namaskaara) obeisance, i.e. accept Divine will/commands.

 

ਜਾ ਕੈ ਮਨਿ ਲਾਗਾ ਪ੍ਰਭੁ ਮੀਠਾ ॥ਸਰਬ ਸੂਖ ਤਾਹੂ ਮਨਿ ਵੂਠਾ ॥
Jā kai man lāgā parabẖ mīṯẖā Sarab sūkẖ ṯāhū man vūṯẖā

 

One in (ja kai) whose (man-i) mind (laaga) finds (prabh) the Master (meetha = sweet) lovable i.e. one who accepts the Creator’s will lovingly.
(Sarab) all (sookh) comforts (voottha) abide in (taahoo) his/her (man) mind i.e. that person is happy under all circumstances.

 

ਜਿਸੁ ਜਨ ਅਪਨਾ ਹੁਕਮੁ ਮਨਾਇਆ ॥ਸਰਬ ਥੋਕ ਨਾਨਕ ਤਿਨਿ ਪਾਇਆ ॥੧॥
Jis jan apnā hukam manā▫i▫ā Sarab thok Nānak ṯin pā▫i▫ā ||1||

 

(Jan) the person (jis-u) whom the Creator (manaaia) causes to obey (apna = own) IT’s (hukam-u = command) directions on leading life.
(Tin-i) that person (paaia) obtains (sarab) all (thok) things, i.e. obtains fulfillment of all aspirations, says fifth Nanak. 1.

 

ਅਗਨਤ ਸਾਹੁ ਅਪਨੀ ਦੇ ਰਾਸਿ ॥ਖਾਤ ਪੀਤ ਬਰਤੈ ਅਨਦ ਉਲਾਸਿ ॥
Agnaṯ sāhu apnī ḏe rās Kẖāṯ pīṯ barṯai anaḏ ulās

 

(Saah = financier, master) the beneficent Master gives (aganat) unlimited amount of (apni = own) ITs (raasi = capital) resources to the humans.
One (bartai) uses them (khaat) eating (peet) drinking with (anand) with joy and (ulaas-i) fondness.

 

ਅਪੁਨੀ ਅਮਾਨ ਕਛੁ ਬਹੁਰਿ ਸਾਹੁ ਲੇਇ ॥ਅਗਿਆਨੀ ਮਨਿ ਰੋਸੁ ਕਰੇਇ॥
Apunī amān kacẖẖ bahur sāhu le▫e Agi▫ānī man ros kare▫i

 

The mortal should consider wealth and belongings as if given for safe custody; but the mortal becomes possessive
if the Master (kachh lei) takes (bahur-i) back away (apuni) IT’s (amaan) thing given for custody.
(agiaaani) the ignorant person (ros kraey-i = complains) blames the Creator.

 

ਅਪਨੀ ਪਰਤੀਤਿ ਆਪ ਹੀ ਖੋਵੈ ॥ਬਹੁਰਿ ਉਸ ਕਾ ਬਿਸ੍ਵਾਸੁ ਨ ਹੋਵੈ ॥
Apnī parṯīṯ āp hī kẖovai Bahur us kā bisvās na hovai

 

This way s/he (aap hi) him/her-self (khovai) loses (parteet-i) trust of the Master. 
And (bisvaas) trust is (na hovai) placed on him/her (bahur-i) again i.e. such a person cannot hope to receive Divine grace any more.

 

ਜਿਸ ਕੀ ਬਸਤੁ ਤਿਸੁ ਆਗੈ ਰਾਖੈ ॥ਪ੍ਰਭ ਕੀ ਆਗਿਆ ਮਾਨੈ ਮਾਥੈ ॥
Jis kī basaṯ ṯis āgai rākẖai Parabẖ kī āgi▫ā mānai māthai

 

If one should (raakhai) places (bast) the thing (aagai = in front) before (jis ki = whose) One whom it belongs; and (maanai) accept (prabh ki) the Mater’s (aagiaa) orders (maathai) on his/her forehead, i.e. use benedictions in dedication to the beneficent Almighty.

Message: We should willingly accept if it is lost. Two examples of the ‘thing’ mentioned above are family members and wealth.

 

ਉਸ ਤੇ ਚਉਗੁਨ ਕਰੈ ਨਿਹਾਲੁ ॥ਨਾਨਕ ਸਾਹਿਬੁ ਸਦਾ ਦਇਆਲੁ ॥੨॥
Us ṯe cẖa▫ugun karai nihāl Nānak sāhib saḏā ḏa▫i▫āl ||2||

 

The Master then (karey) makes that person (nihaal) happy (chaugun) four-fold i.e. grants mental satisfaction that keeps one ever happy. (Sahib-u) the Master is (sadaa) ever so (daiaal) gracious, says Nanak. 2.

 

ਅਨਿਕ ਭਾਤਿ ਮਾਇਆ ਕੇ ਹੇਤ ॥ਸਰਪਰ ਹੋਵਤ ਜਾਨੁ ਅਨੇਤ ॥
Anik bẖāṯ mā▫i▫ā ke heṯ Sarpar hovaṯ jān aneṯ

 

There are (heyt = love) lures of (maaiaa) in the world-play of (anik) numerous (bhaat-i) types (het = love) attachments to (maaia) the world-play – like relatives, status and wealth.
One should (jaan-u) know (sarpar) for certain that they (aneyt = not for ever) transitory. It is like –

 

ਬਿਰਖ ਕੀ ਛਾਇਆ ਸਿਉ ਰੰਗੁ ਲਾਵੈ ॥ਓਹ ਬਿਨਸੈ ਉਹੁ ਮਨਿ ਪਛੁਤਾਵੈ ॥
Birakẖ kī cẖẖā▫i▫ā si▫o rang lāvai Oh binsai uho man pacẖẖuṯāvai

 

If someone (rang-u laavai) gets attached with (chhaaia) shade (birakh ki) of a tree
(Oh = that) the shade (binsai = vanishes) moves away and (uh-u) that person (pachhutaavai = repents) feels sorry (man-i) in his/her mind – for relying on is comfort.

 

ਜੋ ਦੀਸੈ ਸੋ ਚਾਲਨਹਾਰੁ ॥ਲਪਟਿ ਰਹਿਓ ਤਹ ਅੰਧ ਅੰਧਾਰੁ ॥
Jo ḏīsai so cẖālanhār Lapat rahi▫o ṯah anḏẖ anḏẖār

 

We can see for ourselves that (Jo deesa = what is seen) what exists (so) that is (chaalanhaar-u = goes) is perishable i.e. all objects of attachment in life are transitory.
But the (andhaar = in darkness) the ignorant person gets (andh) blinded by attachment and (rahio) gets (lapatt-i = clinging) attached (tah) with them.

 

ਬਟਾਊ ਸਿਉ ਜੋ ਲਾਵੈ ਨੇਹ ॥ਤਾ ਕਉ ਹਾਥਿ ਨ ਆਵੈ ਕੇਹ ॥
Batā▫ū si▫o jo lāvai neh Ŧā ka▫o hāth na āvai keh

 

One (Jo) one who (laavai) develops (neyh) attachment (siau) with (bataaoo) a traveler.
(Na keyh) nothing (aavai) comes into (haath) hands (ta kau) of that person i.e. s/he gains nothing from this friendship because the traveler moves away on his journey.

 

ਮਨ ਹਰਿ ਕੇ ਨਾਮ ਕੀ ਪ੍ਰੀਤਿ ਸੁਖਦਾਈ ॥ਕਰਿ ਕਿਰਪਾ ਨਾਨਕ ਆਪਿ ਲਏ ਲਾਈ ॥੩॥
Man har ke nām kī parīṯ sukẖ▫ḏā▫ī Kar kirpā Nānak āp la▫e lā▫ī ||3||

 

O (man = mind) human being, (preet-i) love/obedience to Naam/commands (key) of (har-i) the Almighty (sukhdaaee) gives comfort, because all aspirations are fulfilled.
But only such a person develops this love whom the Creator (aapi) IT-self (laey laaee = attaches) causes to obey, says fifth Nanak. 3.

 

Note: The next stanza uses the word ਮਿਥਿਆ (mithia) which means false. It is the opposite of truth, which is eternal. Hence, mithia also means transitory or perishable. Attachment to, or pride in, transitory possessions or persons is false and has been used as such below.

 

ਮਿਥਿਆ ਤਨੁ ਧਨੁ ਕੁਟੰਬੁ ਸਬਾਇਆ ॥ਮਿਥਿਆ ਹਉਮੈ ਮਮਤਾ ਮਾਇਆ ॥
Mithi▫ā ṯan ḏẖan kutamb sabā▫i▫ā Mithi▫ā ha▫umai mamṯā mā▫i▫ā

 

(Sabaaia) all (tan-u = body) persons, (dhan-u) wealth and (kuttamb-u) family are (mithia) transitory.

(Haumai) ego, (mamta) attachment and (maaia) the world-play are all (mithiaa) transitory.

 

ਮਿਥਿਆ ਰਾਜ ਜੋਬਨ ਧਨ ਮਾਲ ॥ਮਿਥਿਆ ਕਾਮ ਕ੍ਰੋਧ ਬਿਕਰਾਲ ॥
Mithi▫ā rāj joban ḏẖan māl Mithi▫ā kām kroḏẖ bikrāl

 

Similarly, (raaj = kingdom) authority, (joban) youth, (dhan) wealth and (maal) property are (mithiaa) not forever.
It is (mithia) unethical to indulge in (kaam) lust or have (bikraal) the terrible vice of (krodh) anger.

 

ਮਿਥਿਆ ਰਥ ਹਸਤੀ ਅਸ੍ਵ ਬਸਤ੍ਰਾ ॥ਮਿਥਿਆ ਰੰਗ ਸੰਗਿ ਮਾਇਆ ਪੇਖਿ ਹਸਤਾ ॥
Mithi▫ā rath hasṯī asav basṯarā Mithi▫ā rang sang mā▫i▫ā pekẖ hasṯā

 

Status symbols like (rath) chariots, (hasti) elephants, (asv) horses and expensive (bastras) clothes are (mithiaa) false because they are left behind on death
(Rang) making merry (sang-i) with (maaia) with wealth and (hasta = laughing) being happy (peykh-i) to see all that is false because they provide short-term pleasures, not peace of mind.

 

ਮਿਥਿਆ ਧ੍ਰੋਹ ਮੋਹ ਅਭਿਮਾਨੁ ॥ਮਿਥਿਆ ਆਪਸ ਊਪਰਿ ਕਰਤ ਗੁਮਾਨੁ ॥
Mithi▫ā ḏẖaroh moh abẖimān Mithi▫ā āpas ūpar karaṯ gumān

 

(Dhroh) breach of trust, (moh) attachment to objects of transitory pleasures and (abhimaan-u) vanity are (mithia) evil as they harm others and create a feeling of guilt in the mind.
It is (mithiaa) wrong (karat gumaan) to be so proud (aapas oopar) of one-self that hurts others.

 

ਅਸਥਿਰੁ ਭਗਤਿ ਸਾਧ ਕੀ ਸਰਨ ॥ਨਾਨਕ ਜਪਿ ਜਪਿ ਜੀਵੈ ਹਰਿ ਕੇ ਚਰਨ ॥੪॥
Asthir bẖagaṯ sāḏẖ kī saran Nānak jap jap jīvai har ke cẖaran ||4||

 

On the other hand, (bhagat-i) devotion to the Almighty (saran = sanctuary) under guidance (ki) of (saadh) the guru is (asthir-u = stable) lasting, it helps here and in the hereafter.
One (jeevai) lives, i.e. does not fall prey to vices (jap-i jap-i) remembering (har ke charan) the Creator’s feet i.e. by submitting to Divine commands/obeying directions on role in life. 4.

 

Note: The next verse lists some of the unethical things we do. They are mithia i.e. false/wrong.

 

ਮਿਥਿਆ ਸ੍ਰਵਨ ਪਰ ਨਿੰਦਾ ਸੁਨਹਿ ॥ਮਿਥਿਆ ਹਸਤ ਪਰ ਦਰਬ ਕਉ ਹਿਰਹਿ ॥
Mithi▫ā sarvan par ninḏā sunėh Mithi▫ā hasaṯ par ḏarab ka▫o hirėh

 

It is (mithia = false) evil for (sravan) the ears to (sunah-i) listen to (ninda) slander of (par) others. Or for (hast) for the hands to (hirah-i = take away) to steal (par) others’ (darab) wealth/property.

 

Page 269

ਮਿਥਿਆ ਨੇਤ੍ਰ ਪੇਖਤ ਪਰ ਤ੍ਰਿਅ ਰੂਪਾਦ ॥ਮਿਥਿਆ ਰਸਨਾ ਭੋਜਨ ਅਨ ਸ੍ਵਾਦ ॥
Mithi▫ā neṯar pekẖaṯ par ṯari▫a rūpāḏ Mithi▫ā rasnā bẖojan an savāḏ

 

It is (mithiaa) evil for (netar) the yes to viciously (peykhat) look at (tria roop-aad = women’s beauty etc) others’ women and wealth.
It is (mithia) harmful for (rasna) the tongue to crave for (bhojan) food (an) other (savaad) tastes, i.e. only for the sake of taste rather than nutrition.

 

ਮਿਥਿਆ ਚਰਨ ਪਰ ਬਿਕਾਰ ਕਉ ਧਾਵਹਿ ॥ਮਿਥਿਆ ਮਨ ਪਰ ਲੋਭ ਲੁਭਾਵਹਿ ॥
Mithi▫ā cẖaran par bikār ka▫o ḏẖāvėh Mithi▫ā man par lobẖ lubẖāvėh

 

It is evil for (charan) for the feet (dhaavai) to run (kau) for doing (bikaar) vicious things (bikaar) to others.
It is evil for (man) the mind to (lobh) be greedy and think of (lubhaavah-i) coveting (par = others) what belongs to others.

 

ਮਿਥਿਆ ਤਨ ਨਹੀ ਪਰਉਪਕਾਰਾ ॥ਮਿਥਿਆ ਬਾਸੁ ਲੇਤ ਬਿਕਾਰਾ ॥
Mithi▫ā ṯan nahī par▫upkārā Mithi▫ā bās leṯ bikārā

 

(Tan) the body is (mithia) useless if it does not do (parupkaara) good for others.
It is evil for the nose to be (baas let = take the smell) tempted by scents and commit (bikaara) vice.

 

ਬਿਨੁ ਬੂਝੇ ਮਿਥਿਆ ਸਭ ਭਏ ॥ਸਫਲ ਦੇਹ ਨਾਨਕ ਹਰਿ ਹਰਿ ਨਾਮ ਲਏ ॥੫॥
Bin būjẖe mithi▫ā sabẖ bẖa▫e Safal ḏeh Nānak har har nām la▫e ||5||

 

(Sabh) everything (mithiaa) transitory/false/evil/useless (bhaey) happens (bin-u = without) by not (boojhey) understanding Naam/Divine virtues and commands.
The human (deyh) body is (saphal) fruitful, i.e. does right things (laey = taking) understanding/assimilating (naam) Divine virtues and commands. 5.

 

ਬਿਰਥੀ ਸਾਕਤ ਕੀ ਆਰਜਾ ॥ਸਾਚ ਬਿਨਾ ਕਹ ਹੋਵਤ ਸੂਚਾ ॥
Birthī sākaṯ kī ārjā Sācẖ binā kah hovaṯ sūcẖā

 

(Aarja = life) human birth of (saakat = worshipper of shakti/power) a materialistic (birthi) is wasted, i.e. s/he cannot do any good.
Because, (kah = what?) no (soochaa = clean) good act can (hovat) happen (binaa) without (saach) truthfully obeying Divine commands.

 

ਬਿਰਥਾ ਨਾਮ ਬਿਨਾ ਤਨੁ ਅੰਧ ॥ਮੁਖਿ ਆਵਤ ਤਾ ਕੈ ਦੁਰਗੰਧ ॥
Birthā nām binā ṯan anḏẖ Mukẖ āvaṯ ṯā kai ḏurganḏẖ

 

(Tan-u) the body acts (andh) blindly (binaa) without awareness of (naam) Divine virtues and commands, and human birth (birtha) is wasted.
(Durgandh) foul smell (aavai) comes (mukh-i) from mouth (kai) of (ta) that person, s/he speaks viciously.

 

ਬਿਨੁ ਸਿਮਰਨ ਦਿਨੁ ਰੈਨਿ ਬ੍ਰਿਥਾ ਬਿਹਾਇ ॥ਮੇਘ ਬਿਨਾ ਜਿਉ ਖੇਤੀ ਜਾਇ ॥
Bin simran ḏin rain baritha bihā▫e Megẖ binā ji▫o kẖeṯī jā▫e

 

(Din-u) day and (rain-i) night, i.e. whole life (bihaaey) passes (birtha) in vain (bin-u) without (simran) keeping in mind Naam/Divine virtues and commands.
(Jiau) just as (kheyti) a crop (jaaey = goes) withers/fails (bina) without (meygh = clouds, rain) irrigation.

 

ਗੋਬਿਦ ਭਜਨ ਬਿਨੁ ਬ੍ਰਿਥੇ ਸਭ ਕਾਮ ॥ਜਿਉ ਕਿਰਪਨ ਕੇ ਨਿਰਾਰਥ ਦਾਮ ॥
Gobiḏ bẖajan bin barithe sabẖ kām Ji▫o kirpan ke nirārath ḏām

 

(Sabh kaam) all actions of a person go (brithey) in vain (bin) without (bhajan) remembering/obeying (gobind) the Master of the world.

(Jiau) just as (daam) the money of (kirpan = miser) one who locks it up is (niraarath = of no use) is not productive.

 

ਧੰਨਿ ਧੰਨਿ ਤੇ ਜਨ ਜਿਹ ਘਟਿ ਬਸਿਓ ਹਰਿ ਨਾਉ ॥ਨਾਨਕ ਤਾ ਕੈ ਬਲਿ ਬਲਿ ਜਾਉ ॥੬॥
Ḏẖan ḏẖan ṯe jan jih gẖat basi▫o har nā▫o Nānak ṯā kai bal bal jā▫o ||6||

 

(Tey) those (Jan) person are (dhan-i dhan-i) are greatly blessed (jih) in whose (ghatt-i) mind (naau) Naam/virtues and commands of (har-i) the Almighty (basio) abide, is i.e. who conforms to Naam.

I (bal-i bal-i jaau = am sacrifice) adore (ta kai) that person, says fifth Nanak. 6.

 

ਰਹਤ ਅਵਰ ਕਛੁ ਅਵਰ ਕਮਾਵਤ ॥ਮਨਿ ਨਹੀ ਪ੍ਰੀਤਿ ਮੁਖਹੁ ਗੰਢ ਲਾਵਤ ॥
Rahaṯ avar kacẖẖ avar kamāvaṯMan nahī parīṯ mukẖahu gandẖ lāvaṯ

 

A person (raht) professes (avar = other) one thing and (kamaavat) practices (kachh-u) something (avar) else.
S/he does not have (preet-i) love for the Almighty (man-i) in mind; but only (ganddh laavat) impresses people (mukhah-u = by mouth) by mere talk.

 

ਜਾਨਨਹਾਰ ਪ੍ਰਭੂ ਪਰਬੀਨ ॥ ਬਾਹਰਿ ਭੇਖ ਨ ਕਾਹੂ ਭੀਨ ॥
Jānanhār parabẖū parbīn Bāhar bẖekẖ na kāhū bẖīn

 

(Jananhaar) the Omniscient (prabhoo) Almighty (parbeen = accomplished) knows everything, i.e. thoughts and actions of the creature.
IT is not (bheen) pleased by (bahar-i) outward (bheykh) guise/look.

 

ਅਵਰ ਉਪਦੇਸੈ ਆਪਿ ਨ ਕਰੈ ॥ਆਵਤ ਜਾਵਤ ਜਨਮੈ ਮਰੈ ॥
Avar upḏesai āp na karai Āvaṯ jāvaṯ janmai marai

 

One who (updesai) preaches (avar) others but does not (karai = does) practice (aap-i) him/her-self.
S/he (aavat jaavat = coming and going) remains in cycles of (janammai) births and (marai) deaths, – because she is not approved for union with the Almighty.

 

ਜਿਸ ਕੈ ਅੰਤਰਿ ਬਸੈ ਨਿਰੰਕਾਰੁ ॥ਤਿਸ ਕੀ ਸੀਖ ਤਰੈ ਸੰਸਾਰੁ ॥
Jis kai anṯar basai nirankār Ŧis kī sīkẖ ṯarai sansār

 

(Jis) one in whose (antar-i) mind (nirankaar) the formless Almighty (basai) abides i.e. one who conforms to Divine virtues and commands.
(Sansaar-u = world) others in his/her company (tarai = swim, ferried across) overcome vices in the world-play by (tis) his/her (seekh = teachings) guidance.

 

ਜੋ ਤੁਮ ਭਾਨੇ ਤਿਨ ਪ੍ਰਭੁ ਜਾਤਾ ॥ਨਾਨਕ ਉਨ ਜਨ ਚਰਨ ਪਰਾਤਾ ॥੭॥
Jo ṯum bẖāne ṯin parabẖ jāṯā Nānak un jan cẖaran parāṯā ||7||

 

(Jo) those whom (tum) you (bhaaney) approve – and lead to the guru, (tin) they (jaata) know/get awareness of Naam of (prabh = the Almighty) the Almighty and conform to it.
I shall (praata) fall (charan) at the feet of (nun) those (Jan) devotees, says fifth Nanak. 7.

 

ਕਰਉ ਬੇਨਤੀ ਪਾਰਬ੍ਰਹਮੁ ਸਭੁ ਜਾਨੈ ॥ਅਪਨਾ ਕੀਆ ਆਪਹਿ ਮਾਨੈ ॥
Kara▫o benṯī pārbarahm sabẖ jānai Apnā kī▫ā āpėh mānai

 

I (karau beynti) submit that (paarbrahm-u) the Supreme Being (jaanai) knows (sabh-u) everything.

IT (apah-i) by IT-self (maanai) obeys the orders (keea) given by (aapan) IT-self – being within every creature.

 

ਆਪਹਿ ਆਪ ਆਪਿ ਕਰਤ ਨਿਬੇਰਾ ॥ਕਿਸੈ ਦੂਰਿ ਜਨਾਵਤ ਕਿਸੈ ਬੁਝਾਵਤ ਨੇਰਾ ॥
Āpėh āp āp karaṯ niberā Kisai ḏūr janāvaṯ kisai bujẖāvaṯ nerā

 

The Creator is (aapeh aap = own-self) by IT-self and (karat nibera) decides everything (aap-i) by the Self without consulting anyone else.
IT makes (kisai) some (janaavat = know) perceive God (door-i) far away and (kisai) another (bujhaavat) gives the understanding of being near i.e. some people find God near and obey while others consider God far away, and ignore Divine commands.

 

ਉਪਾਵ ਸਿਆਨਪ ਸਗਲ ਤੇ ਰਹਤ ॥ਸਭੁ ਕਛੁ ਜਾਨੈ ਆਤਮ ਕੀ ਰਹਤ ॥
Upāv si▫ānap sagal ṯe rahaṯSabẖ kacẖẖ jānai āṯam kī rahaṯ

 

The Creator (rahat) is beyond, i.e. cannot be found by (sagal) all (upaau) efforts and (siaanap) cleverness/pretensions.
IT abides in all and (jaanat) knows (sabh-u kachh-u) everything about (rahat) the state of (aatam = inner-self) minds of the creatures

 

ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਲਏ ਲੜਿ ਲਾਇ ॥ਥਾਨ ਥਨੰਤਰਿ ਰਹਿਆ ਸਮਾਇ ॥
Jis bẖāvai ṯis la▫e laṛ lā▫e Thān thananṯar rahi▫ā samā▫e

 

(Jis-u) one whom IT (bhaavai) likes, the Master (larr-i laaey) attaches (tis) that person to IT-self, i.e. motivates to conform to Divine commands.
The Creator (rahia samaae) pervades (thaan) all places and (thanantar) gaps between places.

 

ਸੋ ਸੇਵਕੁ ਜਿਸੁ ਕਿਰਪਾ ਕਰੀ ॥ਨਿਮਖ ਨਿਮਖ ਜਪਿ ਨਾਨਕ ਹਰੀ ॥੮॥੫॥
So sevak jis kirpā karī Nimakẖ nimakẖ jap Nānak harī ||8||5

 

That person becomes (seyvak = servant) obedient to the Almighty (jis-u) on whom IT (kirpa kari) bestows grace.
In order to earn grace we should (jap-i) conform to commands of the Creator (nimakh nimakh) every moment and live by the virtues of (hari) the Creator, says fifth Nanak. 8. 5.