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SGGS pp 265-266, Gaaurri Sukhmani Asttpadee 3
Note: Seekers of the Almighty engage in numerous methods like rituals, control of senses, baths and so on. The idea is to clear the mind of influence of temptations from the mind and find the Almighty. This third Asttpadee or composition of eight stanzas, and its preceding Slok or prologue bring out that the mind cannot cleared by such methods. It is best done with reflection on Naam/Divine virtues and commands and conforming to them.
ਸਲੋਕੁ ॥ਬਹੁ ਸਾਸਤ੍ਰ ਬਹੁ ਸਿਮ੍ਰਿਤੀ ਪੇਖੇ ਸਰਬ ਢਢੋਲਿ ॥ਪੂਜਸਿ ਨਾਹੀ ਹਰਿ ਹਰੇ ਨਾਨਕ ਨਾਮ ਅਮੋਲ ॥੧॥
Salok Baho sāsṯar baho simriṯī pekẖe sarab dẖadẖol Pūjas nāhī har hare Nānak nām amol ||1||
(Slok) prologue. I have (dhadhol-i) searched (bah-u) many Shastras and Smritis, and (peykhey = seen) found/learnt.
That the methods of finding the Creator described therein do not (poojas-i = reach) come near (amol) the priceless (har-i = dispels vices) purifying and (harey = makes green) rejuvenating (naam) Divine virtues and commands they are. 1.
ਅਸਟਪਦੀ ॥ਜਾਪ ਤਾਪ ਗਿਆਨ ਸਭਿ ਧਿਆਨ ॥ਖਟ ਸਾਸਤ੍ਰ ਸਿਮ੍ਰਿਤਿ ਵਖਿਆਨ ॥
Asatpaḏī Jāp ṯāp gi▫ān sabẖ ḏẖi▫ān Kẖat sāsṯar simriṯ vakẖi▫ān
(Asttpadee) composition of eight stanzas People engage in (sabh-i) of all types of methods like (jaap) chanting of mantras, (taap) austerities/self-mortification, (giaan) scriptural knowledge, (dhiaan) meditation. (Vakhiaan) discourses on (khatt saastr) the six books Hindu philosophy and (smriti) books containing Hindu traditions.
ਜੋਗ ਅਭਿਆਸ ਕਰਮ ਧ੍ਰਮ ਕਿਰਿਆ ॥ਸਗਲ ਤਿਆਗਿ ਬਨ ਮਧੇ ਫਿਰਿਆ ॥
Jog abẖi▫ās karam ḏẖaram kiri▫ā Sagal ṯi▫āg ban maḏẖe firi▫ā
They engage in (abhiaas) practice (jog) yogic postures, (kiria) performing (karam dhram) religious rituals. Some (tiaag-i) give up (sagal) everything and (phiria) wander (madhey) in (ban) jungles.
ਅਨਿਕ ਪ੍ਰਕਾਰ ਕੀਏ ਬਹੁ ਜਤਨਾ ॥ਪੁੰਨ ਦਾਨ ਹੋਮੇ ਬਹੁ ਰਤਨਾ ॥
Anik parkār kī▫e baho jaṯnā Punn ḏān home baho raṯnā
People (keeay) make (bah-u) lots (jatna) efforts of (anik) many (prkaar) types, engaging in actions considered (pu’nn) virtuous like (daan) giving alms, (home) fire sacrifices by using (bahuratna) plenty of butter oil.
ਸਰੀਰੁ ਕਟਾਇ ਹੋਮੈ ਕਰਿ ਰਾਤੀ ॥ਵਰਤ ਨੇਮ ਕਰੈ ਬਹੁ ਭਾਤੀ ॥
Sarīr katā▫e homai kar rāṯī varaṯ nem karai baho bẖāṯī
Some have (sareer-u) the body (kattaaey) cut by saw; some have the body cut (raati) into small pieces and (homai kar-i) burn them in fire.
Some observe (neym) regular (varat) fasts and at (bah-u) many (bhaati = types) occasions.
ਨਹੀ ਤੁਲਿ ਰਾਮ ਨਾਮ ਬੀਚਾਰ ॥ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪੀਐ ਇਕ ਬਾਰ ॥੧॥
Nahī ṯul rām nām bīcẖār Nānak gurmukẖ nām japī▫ai ik bār ||1||
The above are not (tul-i) equal to (beechaar) reflection on (naam) virtues and commands of (raam) the Almighty – for inner cleansing.
We should (ik baar = once) start (japeeai) conforming to (naam-u) Divine commands (gurmukh-i) with the guru’s guidance and see the experience. 1.
ਨਉ ਖੰਡ ਪ੍ਰਿਥਮੀ ਫਿਰੈ ਚਿਰੁ ਜੀਵੈ ॥ਮਹਾ ਉਦਾਸੁ ਤਪੀਸਰੁ ਥੀਵੈ ॥
Na▫o kẖand parithmī firai cẖir jīvai Mahā uḏās ṯapīsar thīvai
One may (phirai) wander on the (nau khand = nine planets) whole (prithmi) earth in search of the Creator One may practice Praanaayaam/breath control to (jeevai) live for (chir-u) long.
Or (theevai) may become (maha udaas) a great renunciate and (tapeesar) great performer of austerities.
ਅਗਨਿ ਮਾਹਿ ਹੋਮਤ ਪਰਾਨ ॥ਕਨਿਕ ਅਸ੍ਵ ਹੈਵਰ ਭੂਮਿ ਦਾਨ ॥
Agan māhi homaṯ parān Kanik asav haivar bẖūm ḏān
One may get him/her-self (homat) burnt (praan = life) alive (maah-i) in (agan-i) fire.
One may give away (kanik) gold, (asv haivar) high breed horses and (bhoom-i) land in (daan) charity.
ਨਿਉਲੀ ਕਰਮ ਕਰੈ ਬਹੁ ਆਸਨ ॥ਜੈਨ ਮਾਰਗ ਸੰਜਮ ਅਤਿ ਸਾਧਨ ॥
Ni▫ulī karam karai baho āsan Jain mārag sanjam aṯ sāḏẖan
(Karai) perform (niauli karam) the procedure for cleansing the stomach and other (bah-u) numerous (aasan) yogic postures.
Or follow the Jain (maarag = path) practices like pulling out the hair rather than taking haircuts, avoid the use of water and so on; or follows (ati) very difficult (saadhan) methods for (sanjam) control of body organs.
ਨਿਮਖ ਨਿਮਖ ਕਰਿ ਸਰੀਰੁ ਕਟਾਵੈ ॥ਤਉ ਭੀ ਹਉਮੈ ਮੈਲੁ ਨ ਜਾਵੈ ॥
Nimakẖ nimakẖ kar sarīr katāvai Ŧa▫o bẖī ha▫umai mail na jāvai
One may have (sareer-u) the body (kattaavai) cut (kar-i) making (nimakh nimakh) small pieces. (Tau bhi) even then (mail-u) the dirt/vice of (haumai) ego does not (jaavai) leave the mind.
ਹਰਿ ਕੇ ਨਾਮ ਸਮਸਰਿ ਕਛੁ ਨਾਹਿ ॥ਨਾਨਕ ਗੁਰਮੁਖਿ ਨਾਮੁ ਜਪਤ ਗਤਿ ਪਾਹਿ ॥੨॥
Har ke nām samsar kacẖẖ nāhi Nānak gurmukẖ nām japaṯ gaṯ pāhi ||2||
(Kachh naahi) there is nothing (samsar) equal to conformance to Naam (key) of (har-i) the Almighty to be rid of ego. One (paah-i) obtains (gat-i) freedom from ego (japat) with conformance to (naam-u) Divine commands (gurmukh-i) with the guru’s guidance, says fifth Nanak. 2.
ਮਨ ਕਾਮਨਾ ਤੀਰਥ ਦੇਹ ਛੁਟੈ ॥ਗਰਬੁ ਗੁਮਾਨੁ ਨ ਮਨ ਤੇ ਹੁਟੈ ॥
Man kāmnā ṯirath ḏeh cẖẖutai Garab gumān na man ṯe hutai
Some people have (kaamna) the wish that the soul (chhuttai) leaves (deyh) the body when on a (teerath) pilgrimage.
But the main obstacles to union with the Master namely (garab-u) pride and (gumaan) arrogance do not (huttai) go away (tey) from (man) the mind this way. 2.
ਸੋਚ ਕਰੈ ਦਿਨਸੁ ਅਰੁ ਰਾਤਿ ॥ਮਨ ਕੀ ਮੈਲੁ ਨ ਤਨ ਤੇ ਜਾਤਿ ॥
Socẖ karai ḏinas ar rāṯ Man kī mail na ṯan ṯe jāṯ
One may (soch karai = purify) wash the body (dinas-u) day (ar-u) and (raat-i) night as a means to purify the self.
But (mail = filth) ego (man ki) of the mind (jaat-i = go) is not removed (tan tey) from the body i.e. the mind cannot be purified by external washing.
ਇਸੁ ਦੇਹੀ ਕਉ ਬਹੁ ਸਾਧਨਾ ਕਰੈ ॥ਮਨ ਤੇ ਕਬਹੂ ਨ ਬਿਖਿਆ ਟਰੈ ॥
Is ḏehī ka▫o baho sāḏẖnā karai Man ṯe kabhū na bikẖi▫ā tarai
One may (karai) make (bah-u) many (saadhnaa) efforts to clean (is-u) this human (deyhi) body. But (bikhia) vices (kabahoo na) never (ttarai) go away (tey) from (man) the mind this way.
ਜਲਿ ਧੋਵੈ ਬਹੁ ਦੇਹ ਅਨੀਤਿ ॥ਸੁਧ ਕਹਾ ਹੋਇ ਕਾਚੀ ਭੀਤਿ ॥
Jal ḏẖovai baho ḏeh anīṯ Suḏẖ kahā ho▫e kācẖī bẖīṯ
One may (dhovai) wash this (aneet-i = not forever) the perishable (deyh) body (jal-i) with water. It is like (
ਮਨ ਹਰਿ ਕੇ ਨਾਮ ਕੀ ਮਹਿਮਾ ਊਚ ॥ਨਾਨਕ ਨਾਮਿ ਉਧਰੇ ਪਤਿਤ ਬਹੁ ਮੂਚ ॥੩॥
Man har ke nām kī mahimā ūcẖ Nānak nām uḏẖre paṯiṯ baho mūcẖ ||3||
O (man = mind) human being, (mahimaa = praise) efficacy of conformance to Naam/virtues and commands of (har-i) the almighty is (ooch = high) great. (Mooch) plenty of people (patit) fallen to vices (udhrey) are saved from vices with conformance (naam-i) to Naam/Divine commands, says fifth Nanak. 3.
ਬਹੁਤੁ ਸਿਆਣਪ ਜਮ ਕਾ ਭਉ ਬਿਆਪੈ ॥ਅਨਿਕ ਜਤਨ ਕਰਿ ਤ੍ਰਿਸਨ ਨਾ ਧ੍ਰਾਪੈ ॥
Bahuṯ si▫āṇap jam kā bẖa▫o bi▫āpai Anik jaṯan kar ṯarisan nā ḏẖarāpai
People adopt (bahut) many types of (siaanap = cleverness) pretentions to display piety, but this (biaapai) causes (bhau) fear of (jam) Divine justice/retribution. It is like (trisan) thirst is not (dhraapai) satisfied by (anik) many (jatan) efforts – except by drinking water. Similarly peace is not attained
ਭੇਖ ਅਨੇਕ ਅਗਨਿ ਨਹੀ ਬੁਝੈ ॥ਕੋਟਿ ਉਪਾਵ ਦਰਗਹ ਨਹੀ ਸਿਝੈ ॥
Bẖekẖ anek agan nahī bujẖai Kot upāv ḏargėh nahī sijẖai
(Agan-i) the fire of craving and jealousy is not (bujhaai) quenched by (aneyk = many) any number of (bheykh) garbs to show piety. One takes (kott-i = crore) countless (upaav) measures but does not (sijhai) succeed (dargah) in Divine court, i.e. garbs/pretensions do not please the human conscience and the Almighty.
ਛੂਟਸਿ ਨਾਹੀ ਊਭ ਪਇਆਲਿ ॥ਮੋਹਿ ਬਿਆਪਹਿ ਮਾਇਆ ਜਾਲਿ ॥
Cẖẖūtas nāhī ūbẖ pa▫i▫āl Mohi bi▫āpahi mā▫i▫ā jāl
People may go (oobh = high) the mountains or hide (paiaal-i = in lower region) caves, they are not (chhoottas-i) free of temptations. (Moh-i) lure of (jaal-i) the web (maaiaa) temptations in the world-play (biaapah-i) is present everywhere.
ਅਵਰ ਕਰਤੂਤਿ ਸਗਲੀ ਜਮੁ ਡਾਨੈ ॥ਗੋਵਿੰਦ ਭਜਨ ਬਿਨੁ ਤਿਲੁ ਨਹੀ ਮਾਨੈ ॥
Avar karṯūṯ saglī jam dānai Govinḏ bẖajan bin ṯil nahī mānai
(Jam-u) Divine justice (ddaanai) punishes (sagli) all (avar) other (kartoot-i) actions. It does not (maanai) accept even (til-u = sesame seed) a bit of other things, (bin-u) except (bhajan) praise/obedience of commands of (govind) the Master of the world.
ਹਰਿ ਕਾ ਨਾਮੁ ਜਪਤ ਦੁਖੁ ਜਾਇ ॥ਨਾਨਕ ਬੋਲੈ ਸਹਜਿ ਸੁਭਾਇ ॥੪॥
Har kā nām japaṯ ḏukẖ jā▫e Nānak bolai sahj subẖā▫e ||4||
(Dukh-u) the grief of separation from the Almighty (jaaey = goes) ends by (japat) conformance to (naam-u) commands of (har-i) the Almighty. Fifth Nanak (bolai) says this (sahj-i subhaaey) instinctively, i.e. this is natural, says fifth Nanak. 4.
(Dukh) suffering at the hands of the messengers of death (jaai = goes) can be obviated (japat) by remembering and living by (naam) Divine virtues;
Nanak (bolai) says this (sahj subhaae) naturally i.e. this should be naturally understood by everyone. 4.
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Note: There are (chaar padaarath) four things which make human life a success i.e. Fulfill the purpose of human birth. They are (Dharam = dutifulness) doing what is right i.e. is ethical and what is prescribed by one’s religion; (Arth = economic well-being) being self-sufficient and contributing to economic development; (Kaam) fulfillment of desires and aspirations; and (mokh, mukti) not be possessed by pleasures of the above. This is the context of the verse below.
ਚਾਰਿ ਪਦਾਰਥ ਜੇ ਕੋ ਮਾਗੈ ॥ਸਾਧ ਜਨਾ ਕੀ ਸੇਵਾ ਲਾਗੈ ॥
Cẖār paḏārath je ko māgai Sāḏẖ janā kī sevā lāgai
(Jey) if (ko) someone (maagai = asks) aspires for the four things i.e. wishes to realize the four potentials granted by the Creator,
s/he should (laagai) engage in (seyva = service) following guidance of (saadh janaa) the seekers i.e. join holy congregation with humility and follow what s/he learns from there.
ਜੇ ਕੋ ਆਪੁਨਾ ਦੂਖੁ ਮਿਟਾਵੈ ॥ਹਰਿ ਹਰਿ ਨਾਮੁ ਰਿਦੈ ਸਦ ਗਾਵੈ ॥
Je ko āpunā ḏūkẖ mitāvai Har har nām riḏai saḏ gāvai
Hence (je) if (ko) someone wishes to (mittaavai) remove (dookh-u) the pain of separation from the Almighty. S/he should (sad) ever (gaavai = sing) praise/obey (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands (ridai) in mind – to keep vices at bay.
ਜੇ ਕੋ ਅਪੁਨੀ ਸੋਭਾ ਲੋਰੈ ॥ਸਾਧਸੰਗਿ ਇਹ ਹਉਮੈ ਛੋਰੈ ॥
Je ko apunī sobẖā lorai Sāḏẖsang ih ha▫umai cẖẖorai
(Jey) if (ko) someone (lorai = seeks) is looking for (apuni = own) his/her (sobha) fame. S/he should (chhorai) leave/be rid of (haumai) ego (ih = this) of the mind (saadhsang-i) with company/guidance of the guru.
ਜੇ ਕੋ ਜਨਮ ਮਰਣ ਤੇ ਡਰੈ ॥ਸਾਧ ਜਨਾ ਕੀ ਸਰਨੀ ਪਰੈ ॥
Je ko janam maraṇ ṯe darai Sāḏẖ janā kī sarnī parai
(Jey) if (ko) someone (ddarai = is afraid) wants to obviate cycles of (janam) births and (maran) deaths. S/he should (parai) place the self in (charni = feet) care and guidance of (saadh janaa) the seekers.
ਜਿਸੁ ਜਨ ਕਉ ਪ੍ਰਭ ਦਰਸ ਪਿਆਸਾ॥ਨਾਨਕ ਤਾ ਕੈ ਬਲਿ ਬਲਿ ਜਾਸਾ ॥੫॥
Jis jan ka▫o parabẖ ḏaras pi▫āsā Nānak ṯā kai bal bal jāsā ||5||
(Jan) the person (jis kau) who has (piaasa = thirst) longing for (dara) vision of (prabh) the Almighty. I (bal-i bal-i jaasa = am sacrifice, ta kai = to that) adore that person, i.e. shall follow his/her example, says fifth Nanak. 5.
Note: The next verse mentions factors, which help in attaining peace of mind. One of the most difficult things to do is to dissolve one’s ego and vanity. The guru says:
ਸਗਲ ਪੁਰਖ ਮਹਿ ਪੁਰਖੁ ਪ੍ਰਧਾਨੁ ॥ਸਾਧਸੰਗਿ ਜਾ ਕਾ ਮਿਟੈ ਅਭਿਮਾਨੁ ॥
Sagal purakẖ mėh purakẖ parḏẖān Sāḏẖsang jā kā mitai abẖimān
(Mahi) among (sagal purakh) all the people, that person is (pradhaan-u = leader) above others.
(Ja ka) whose (abhimaan-u) vanity (mittai = erased) has been dissolved (saadhsang-i) with company/guidance of the guru.
ਆਪਸ ਕਉ ਜੋ ਜਾਣੈ ਨੀਚਾ ॥ਸੋਊ ਗਨੀਐ ਸਭ ਤੇ ਊਚਾ ॥
Āpas ka▫o jo jāṇai nīcẖā So▫ū ganī▫ai sabẖ ṯe ūcẖā
In the same vein as above, one who (jaanai) considers (aapas kau) the self to be (neecha) lowly.
(Sooo) that person (ganeeai = counted) is considered (oocha) higher (sabh tey) than all.
Continuing –
ਜਾ ਕਾ ਮਨੁ ਹੋਇ ਸਗਲ ਕੀ ਰੀਨਾ ॥ਹਰਿ ਹਰਿ ਨਾਮੁ ਤਿਨਿ ਘਟਿ ਘਟਿ ਚੀਨਾ ॥
Jā kā man ho▫e sagal kī rīnā Har har nām ṯin gẖat gẖat cẖīnā
(Ja ka) one whose (man-u) mind (hoey) becomes (reena) the dust of the feet (sagal ki) of all, considers them better than the self.
(Tin-i) that person (cheena = recognizes) sees (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating (naam-u) Divine commands (ghatt-i ghatt-i) in every one i.e. everyone is good.
ਮਨ ਅਪੁਨੇ ਤੇ ਬੁਰਾ ਮਿਟਾਨਾ ॥ਪੇਖੈ ਸਗਲ ਸ੍ਰਿਸਟਿ ਸਾਜਨਾ ॥
Man apune ṯe burā mitānā Pekẖai sagal sarisat sājnā
S/he understands that in most cases one can trace the responsibility for a conflict situation to the self. One who (mittaana) removes (bura) evil (tey) from (apney) from one’s own (man) mind,
s/he (pekhai) sees (sagal) the whole (sristt-i = universe) all creatures as (saajna) friends.
ਸੂਖ ਦੂਖ ਜਨ ਸਮ ਦ੍ਰਿਸਟੇਤਾ ॥ਨਾਨਕ ਪਾਪ ਪੁੰਨ ਨਹੀ ਲੇਪਾ ॥੬॥
Sūkẖ ḏūkẖ jan sam ḏaristeṯā Nānak pāp punn nahī lepā ||6||
(Jan) a seeker of the Creator (dristteyta = sees) treats (sookh, dookh) comfort and discomfort (sam) the same. Thoughts of acting by ego/self-will which cause (paap) wrongdoings or (pu’nn) good deeds to earn good name, do not (leypa = touch) come near that person, says fifth Nanak. 6.
ਨਿਰਧਨ ਕਉ ਧਨੁ ਤੇਰੋ ਨਾਉ ॥ਨਿਥਾਵੇ ਕਉ ਨਾਉ ਤੇਰਾ ਥਾਉ ॥
Nirḏẖan ka▫o ḏẖan ṯero nā▫o Nithāve ka▫o nā▫o ṯerā thā▫o
O Creator, awareness of (teyro) your (naau) commands is (dhan-u) wealth (kau) for (nirdhan) the poor, i.e. a poor person who follows the rules can earn wealth. Your Naam is (thaau = place) sanctuary for (nithaavey = without place) homeless.
Message Ignorant persons learn to get Divine experience obtaining awareness of Naam from the guru.
ਨਿਮਾਨੇ ਕਉ ਪ੍ਰਭ ਤੇਰੋ ਮਾਨੁ ॥ਸਗਲ ਘਟਾ ਕਉ ਦੇਵਹੁ ਦਾਨੁ ॥
Nimāne ka▫o parabẖ ṯero mān Sagal gẖatā ka▫o ḏevhu ḏān
O (prabh) Almighty, (teyro) your Naam is (maan-u) honor for (nimaaney) the honor-less, i.e. ignorant persons are accepted for union with God by conforming to Naam. You (deyvh-u = give, daan-u = alms) impart Naam to (sagal) all (ghattaa) souls before birth, i.e. everyone has Naam present in mind and becomes aware with the guru’s guidance.
ਕਰਨ ਕਰਾਵਨਹਾਰ ਸੁਆਮੀ ॥ਸਗਲ ਘਟਾ ਕੇ ਅੰਤਰਜਾਮੀ ॥
Karan karāvanhār su▫āmī Sagal gẖatā ke anṯarjāmī
O (suaami) Master (karaavanhaar) cause to do (karan) what is to be done, i.e. every soul is allotted a role to perform on taking birth in a body. You therefore (antarjaami) know minds of (sagal) ghattaa) persons.
ਅਪਨੀ ਗਤਿ ਮਿਤਿ ਜਾਨਹੁ ਆਪੇ ॥ਆਪਨ ਸੰਗਿ ਆਪਿ ਪ੍ਰਭ ਰਾਤੇ ॥
Apnī gaṯ miṯ jānhu āpe Āpan sang āp parabẖ rāṯe
(Aape) You alone (jaanah-u) know (apni = own) your (gat-i) state and (mit-i) measure i.e. no one knows about the Divine of Divine capabilities.
You remain (raatey = dyed) imbued (sang-i) with (aapan) with yourself, i.e. obedience to Naam is motivated from within.
ਤੁਮ੍ਹ੍ਹਰੀ ਉਸਤਤਿ ਤੁਮ ਤੇ ਹੋਇ ॥ਨਾਨਕ ਅਵਰੁ ਨ ਜਾਨਸਿ ਕੋਇ ॥੭॥
Ŧumĥrī usṯaṯ ṯum ṯe ho▫e Nānak avar na jānas ko▫e ||7||
Your (ustat) praise (hoey) can be done, (tey) by, i.e. your being and powers are known to, (tum) you alone.
(Na koey) no one (avar-u) else (jaanas–i) knows, says fifth Nanak. 7.
ਸਰਬ ਧਰਮ ਮਹਿ ਸ੍ਰੇਸਟ ਧਰਮੁ ॥ਹਰਿ ਕੋ ਨਾਮੁ ਜਪਿ ਨਿਰਮਲ ਕਰਮੁ ॥
Sarab ḏẖaram mėh saresat ḏẖaram Har ko nām jap nirmal karam
(Mah-i = in) of (sarab) all the (dharam-u = religions) ways of life. (Jap-i = keeping in mind) conformance to (naam-u) Divine commands of (har-i) the Almighty and to lead (nirmal = clean, karam = deeds life free of vices), (sreystt) sublime.
ਸਗਲ ਕ੍ਰਿਆ ਮਹਿ ਊਤਮ ਕਿਰਿਆ ॥ਸਾਧਸੰਗਿ ਦੁਰਮਤਿ ਮਲੁ ਹਿਰਿਆ ॥
Sagal kir▫ā mėh ūṯam kiri▫ā Sāḏẖsang ḏurmaṯ mal hiri▫ā
Of all (kriaa = procedures) pursuits (ootam) the most sublime (kiriaa) pursuit is, to (hiriaa) banish (mal-u) the dirt of (durmat-i) evil sense (saadhsang-i) with company/guidance of the guru.
ਸਗਲ ਉਦਮ ਮਹਿ ਉਦਮੁ ਭਲਾ ॥ਹਰਿ ਕਾ ਨਾਮੁ ਜਪਹੁ ਜੀਅ ਸਦਾ ॥
Sagal uḏam mėh uḏam bẖalā Har kā nām japahu jī▫a saḏā
Of (sagal) all types of (udam) efforts the (bhalaa) best (udam-u) effort is, (jeea) for the mind
to (sadaa) ever (japah-u) conform to Naam of (har-i) the Almighty.
ਸਗਲ ਬਾਨੀ ਮਹਿ ਅੰਮ੍ਰਿਤ ਬਾਨੀ ॥ਹਰਿ ਕੋ ਜਸੁ ਸੁਨਿ ਰਸਨ ਬਖਾਨੀ ॥
Sagal bānī mėh amriṯ bānī Har ko jas sun rasan bakẖānī
Of all (baani = form) the practices (a’mmrit) nectar/life-giving (baani) practice – which keeps vices at bay, is to (sun-i) listen to (jas-u = glory) virtues of (har-i) the Almighty and (bakhaani = uttered) praise with (rasan) the tongue, and emulate.
ਸਗਲ ਥਾਨ ਤੇ ਓਹੁ ਊਤਮ ਥਾਨੁ ॥ਨਾਨਕ ਜਿਹ ਘਟਿ ਵਸੈ ਹਰਿ ਨਾਮੁ ॥੮॥੩॥
Sagal thān ṯe oh ūṯam thān Nānak jih gẖat vasai har nām ||8||3||
(Ootam) the most sublime/clean (thaan-u = place) mind (tey) of (sagal) all (thaan) minds is, that in (jih) which (ghatt-i) mind Naam of (har-i) the Almighty (vasai = abides) remembered, says fifth Nanak. 8. 3.
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