SGGS pp 278-279, Gaurri Sukhmani Asttpadee 12

Note: The twelfth Asttpadee of Sukhmani Sahib deals with various causes for Haumai or ego and pride. These cause one to ignore Divine commands/rules and act by self-will committing vices.

ਸਲੋਕੁ ॥ ਸੁਖੀ ਬਸੈ ਮਸਕੀਨੀਆ ਆਪੁ ਨਿਵਾਰਿ ਤਲੇ ॥ ਬਡੇ ਬਡੇ ਅਹੰਕਾਰੀਆ ਨਾਨਕ ਗਰਬਿ ਗਲੇ ॥੧॥
Salok Sukẖī basai maskīnī▫ā āp nivār ṯale Bade bade ahaʼnkārī▫ā Nānak garab gale ||1||

(Slok) prologue (Maskeeneea) a humble person, (nivaar) gives up (aap = self) ego, acts as a (tale) lowly, i.e. humbly obey Divine commands, and (basai) lives (sukhi) in peace.
On the other hand (baddey baddey) the highly (aha’nkaareeaa) proud people, ignore Divine commands, and (galey = rot) suffer (garab-i) due to their vanity – here in life and in the hereafter. 1.

ਅਸਟਪਦੀ ॥
Asatpaḏī

(Asttpadee) composition of eight stanzas

Note: The mortal shows pride because of strengths like wealth, authority, physical beauty/strength, line age and so on. Religious rituals are another cause for ego. All these result in the soul not being accepted for union with the Creator and remaining in cycles of reincarnation. Humility brings solace here and in the hereafter.

ਜਿਸ ਕੈ ਅੰਤਰਿ ਰਾਜ ਅਭਿਮਾਨੁ ॥ ਸੋ ਨਰਕਪਾਤੀ ਹੋਵਤ ਸੁਆਨੁ ॥
Jis kai anṯar rāj abẖimān So narakpāṯī hovaṯ su▫ān

(Jis) one (kai antar-i = in whom) who has (abhimaan-u) pride of (raaj = being a ruler) authority.
(So) that person dies uncared like (suaan-u) the dog (hovat) remains (narak-paati = being put in hell) in suffering, i.e. faces ignominy everywhere.

ਜੋ ਜਾਨੈ ਮੈ ਜੋਬਨਵੰਤੁ ॥ ਸੋ ਹੋਵਤ ਬਿਸਟਾ ਕਾ ਜੰਤੁ ॥
Jo jānai mai jobanvanṯ So hovaṯ bistā kā janṯ

(Jo) one who (jaanai = knows) considers (mai = self) him/herself (jobanvant) youthful i.e. is proud of his/her looks and physique.
(So) s/he (hovat = becomes) is treated like a (jant = creature) worm (bistta) of the excrement, i.e. treated as the lowest creature before the Creator.

ਆਪਸ ਕਉ ਕਰਮਵੰਤੁ ਕਹਾਵੈ ॥ ਜਨਮਿ ਮਰੈ ਬਹੁ ਜੋਨਿ ਭ੍ਰਮਾਵੈ ॥
Āpas ka▫o karamvanṯ kahāvai Janam marai baho jon bẖarmāvai

One who wants (aapas kau) him/her-self (kahaavai) to be called to be (karamvant) one of good deeds – that proud person cannot unite with the Creator.
S/he keeps (janam-i) taking births and (marai) dying (bhramaavai = wandering) going through (bah-u) numerous (jon-i) life forms.

ਧਨ ਭੂਮਿ ਕਾ ਜੋ ਕਰੈ ਗੁਮਾਨੁ ॥ ਸੋ ਮੂਰਖੁ ਅੰਧਾ ਅਗਿਆਨੁ ॥
Ḏẖan bẖūm kā jo karai gumān So mūrakẖ anḏẖā agi▫ān

One who (karai gumaan-u) is proud (ka) of (dhan) wealth and (bhoom-i) land property.
(So) that person is (andha agiaan) a blindly ignorant (moorakh) fool – for not realizing that they will be left behind on death.

ਕਰਿ ਕਿਰਪਾ ਜਿਸ ਕੈ ਹਿਰਦੈ ਗਰੀਬੀ ਬਸਾਵੈ ॥ ਨਾਨਕ ਈਹਾ ਮੁਕਤੁ ਆਗੈ ਸੁਖੁ ਪਾਵੈ ॥੧॥
Kar kirpā jis kai hirḏai garībī basāvai Nānak īhā mukaṯ āgai sukẖ pāvai ||1||

(Jis kai) one on whom the Creator (kar-i kirpa) bestows grace and (basaavai) puts (gareebi = poverty) humility in his/her (hirdai) mind, s/he obeys Divine commands.
That person (paavai) obtains (mukt-i) freedom from vices – and remains at peace (eeha = here) in life and (sukh) comfort of union with the Almighty (aagai) in the hereafter, says fifth Nanak. 1.

ਧਨਵੰਤਾ ਹੋਇ ਕਰਿ ਗਰਬਾਵੈ ॥ ਤ੍ਰਿਣ ਸਮਾਨਿ ਕਛੁ ਸੰਗਿ ਨ ਜਾਵੈ ॥
Ḏẖanvanṯā ho▫e kar garbāvai Ŧariṇ samān kacẖẖ sang na jāvai

When the mortal (hoey kar-i) becomes (dhanvanta) wealthy; s/he (garbaavai) becomes proud.
S/he should realize that (kachh-u na = nothing) nothing even (samaan-i) equal to (trin) a blade of grass (jaavai = goes) accompanies on death.

ਬਹੁ ਲਸਕਰ ਮਾਨੁਖ ਊਪਰਿ ਕਰੇ ਆਸ ॥ ਪਲ ਭੀਤਰਿ ਤਾ ਕਾ ਹੋਇ ਬਿਨਾਸ ॥
Baho laskar mānukẖ ūpar kare ās Pal bẖīṯar ṯā kā ho▫e binās

A ruler may (karey aas) place hope (oopar-i) on (bah-u) large (laskar) army of (maanukh) men for protection
But when death comes (ta ka) his/her (binaas) destruction/death (ta ka) of that (hoe) takes place (pal bheetar-i) in (pal) a moment – and nothing can stop it.

ਸਭ ਤੇ ਆਪ ਜਾਨੈ ਬਲਵੰਤੁ ॥ ਖਿਨ ਮਹਿ ਹੋਇ ਜਾਇ ਭਸਮੰਤੁ ॥
Sabẖ ṯe āp jānai balvanṯ Kẖin mėh ho▫e jā▫e bẖasmanṯ

A person may consider (aap) him/her-self more (balvant) powerful (tey) than (sabh) all.
But when death comes s/he (hoey jaaey = becomes) is reduced to (bhasmant-u = ash) dust (meh) in (khin) a moment.

ਕਿਸੈ ਨ ਬਦੈ ਆਪਿ ਅਹੰਕਾਰੀ ॥ ਧਰਮ ਰਾਇ ਤਿਸੁ ਕਰੇ ਖੁਆਰੀ ॥
Kisai na baḏai āp ahaʼnkārī Ḏẖaram rā▫e ṯis kare kẖu▫ārī

If a person is as (ahankaari) proud as not to (badai) acknowledge the worth of (kisai) anyone else
Dharam Rai the metaphoric judge in Divine court, (karey = does) makes (tis-u) that person face (khuaari) ignominy, i.e. according to natural justice.  

ਗੁਰ ਪ੍ਰਸਾਦਿ ਜਾ ਕਾ ਮਿਟੈ ਅਭਿਮਾਨੁ ॥ ਸੋ ਜਨੁ ਨਾਨਕ ਦਰਗਹ ਪਰਵਾਨੁ ॥੨॥
Gur parsāḏ jā kā mitai abẖimān So jan Nānak ḏargėh parvān ||2||

One (ja ka) whose (abhimaan-u) vanity (mittai = erased) is dissolved (prasaad-i) with grace/guidance of (guru) the guru.
(So) that person is (parvaan-u) approved (dargah) in Divine court – for union with the Creator, says fifth Nanak. 2.

ਕੋਟਿ ਕਰਮ ਕਰੈ ਹਉ ਧਾਰੇ ॥ ਸ੍ਰਮੁ ਪਾਵੈ ਸਗਲੇ ਬਿਰਥਾਰੇ ॥
Kot karam karai ha▫o ḏẖāre Saram pāvai sagle birthāre

A person who (karai) performs (kott-i = crore, ten million) countless (karam) rituals and (dhaarai) develops (hau) ego/pride.
S/he only (paavai) gets (sram-u) fatigue, for (sagle) all his/her rituals (birthaarey) are done in vain.

ਅਨਿਕ ਤਪਸਿਆ ਕਰੇ ਅਹੰਕਾਰ ॥ ਨਰਕ ਸੁਰਗ ਫਿਰਿ ਫਿਰਿ ਅਵਤਾਰ ॥
Anik ṯapasi▫ā kare ahaʼnkār Narak surag fir fir avṯār

One who (karey) performs (anik) countless (tapasia) austerities – hard rituals – (ahankaar) feels proud. S/he keeps (avatar) taking birth in (surag = heaven) comfortable and (narak = hell) uncomfortable life forms (phir-i phir-i) repeatedly, i.e. in not united with the Creator.

ਅਨਿਕ ਜਤਨ ਕਰਿ ਆਤਮ ਨਹੀ ਦ੍ਰਵੈ ॥ ਹਰਿ ਦਰਗਹ ਕਹੁ ਕੈਸੇ ਗਵੈ ॥
Anik jaṯan kar āṯam nahī ḏarvai Har ḏargėh kaho kaise gavai

When one’s (aatam) inner-self is not (dravai) softened i.e. rid of ego, then (kah-u) say, (kaisey) how can s/he, (gavai) get to (har-i dargah) Divine court, i.e. cannot unite with the Almighty.

ਆਪਸ ਕਉ ਜੋ ਭਲਾ ਕਹਾਵੈ ॥ ਤਿਸਹਿ ਭਲਾਈ ਨਿਕਟਿ ਨ ਆਵੈ ॥
Āpas ka▫o jo bẖalā kahāvai Ŧisėh bẖalā▫ī nikat na āvai

One (Jo) who acts so as (kahaavai) to be called (bhalaa) good,
(Bhalaaee) goodness does not (aavai) come even (nikatt-i) near (tisah-i) such a person.

ਸਰਬ ਕੀ ਰੇਨ ਜਾ ਕਾ ਮਨੁ ਹੋਇ ॥ ਕਹੁ ਨਾਨਕ ਤਾ ਕੀ ਨਿਰਮਲ ਸੋਇ ॥੩॥ |
Sarab kī ren jā kā man ho▫e Kaho Nānak ṯā kī nirmal so▫e ||3|

On the other hand, (ja ka) one whose (man) mind (hoey) is (reyn) the dust of the feet of (sarab) all i.e. who is humble at heart.
(Soe) the reputation (ta ki) of that person is (nirmal) unblemished, i.e. s/he gets a good name (kah-u) says Nanak. 3.

ਜਬ ਲਗੁ ਜਾਨੈ ਮੁਝ ਤੇ ਕਛੁ ਹੋਇ ॥ ਤਬ ਇਸ ਕਉ ਸੁਖੁ ਨਾਹੀ ਕੋਇ ॥
Jab lag jānai mujẖ ṯe kacẖẖ ho▫e Ŧab is ka▫o sukẖ nāhī ko▫e

(Jab lag-u) as long as one (jaanai = considers) thinks that (kachh-u) something (hoey) can be done (tey) by (mujh) by me i.e. believes that s/he can do what s/he likes.

(Tab) then there is (naahi) no (sukh-u) peace of mind (is kau) for him/her.

ਜਬ ਇਹ ਜਾਨੈ ਮੈ ਕਿਛੁ ਕਰਤਾ ॥ ਤਬ ਲਗੁ ਗਰਭ ਜੋਨਿ ਮਹਿ ਫਿਰਤਾ ॥
Jab ih jānai mai kicẖẖ karṯā Ŧab lag garabẖ jon mėh firṯā

(Jab) when (ih = this) a person – ignores Divine commands/rules and (jaani) thinks (mai) I (karta = do) have done this or shall do (kichh-u) something, i.e. thinks what s/he does is right.
(Tab lag-u) until then s/he cannot achieve union with the Creator and keeps (phirta) wandering in/going through numerous (jon-i) life forms by (garabh = mothers’ wombs) taking births again and again.

ਜਬ ਧਾਰੈ ਕੋਊ ਬੈਰੀ ਮੀਤੁ ॥ ਤਬ ਲਗੁ ਨਿਹਚਲੁ ਨਾਹੀ ਚੀਤੁ ॥
Jab ḏẖārai ko▫ū bairī mīṯ Ŧab lag nihcẖal nāhī cẖīṯ

(Jab) when a person (dhaarai) treats (ko-oo) someone as (meet-u) a friend and another and (bairi) enemy, i.e. has attachment and jealousy in mind.
(Tab lag) until then his/her (cheet-u) mind cannot be (nihchal-u = unshakable) steady/at peace.

ਜਬ ਲਗੁ ਮੋਹ ਮਗਨ ਸੰਗਿ ਮਾਇ ॥ ਤਬ ਲਗੁ ਧਰਮ ਰਾਇ ਦੇਇ ਸਜਾਇ ॥
Jab lag moh magan sang mā▫e Ŧab lag ḏẖaram rā▫e ḏe▫e sajā▫e.

(Jab lag-u) as long as one forgets the Creator, and remains (magan) engrossed (sang-i) in (moh) lure of (maaey/maaiaa) temptations.
(Tab lag) until then Dharam Rai, the metaphoric judge (dey-i) gives (sajaae-y) keeps punishing him/her i.e. s/he is cannot have peace in life, and merge with the Creator on death, and thus keeps reincarnating.

ਪ੍ਰਭ ਕਿਰਪਾ ਤੇ ਬੰਧਨ ਤੂਟੈ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਹਉ ਛੂਟੈ ॥੪॥
Parabẖ kirpā ṯe banḏẖan ṯūtai Gur parsāḏ Nānak ha▫o cẖẖūtai ||4||

(Bandhan) bondage to temptations (toottai) is broken, (tey) with (kirpa) grace of (prabh) the Almighty – by leading to the guru.
For it is (prasaad-i) with grace/guidance of (guru) the guru that one (chhoottai) is freed of (hau) ego/acting by self-will – and hope to unite with the Creator 4

ਸਹਸ ਖਟੇ ਲਖ ਕਉ ਉਠਿ ਧਾਵੈ ॥ ਤ੍ਰਿਪਤਿ ਨ ਆਵੈ ਮਾਇਆ ਪਾਛੈ ਪਾਵੈ ॥
Sahas kẖate lakẖ ka▫o uṯẖ ḏẖāvai Ŧaripaṯ na āvai mā▫i▫ā pācẖẖai pāvai

A person (khattey) earns a thousand, (utth-i dhaavai = gets up and runs) runs after (lakh) a hundred thousand.
Lure of (maaiaa) temptations (paavai) puts (paachhai) behind, i.e. one keeps chasing them and (tipat-i) satisfaction does not (aavai) comes.

ਅਨਿਕ ਭੋਗ ਬਿਖਿਆ ਕੇ ਕਰੈ ॥ ਨਹ ਤ੍ਰਿਪਤਾਵੈ ਖਪਿ ਖਪਿ ਮਰੈ ॥
Anik bẖog bikẖi▫ā ke karai Nah ṯaripṯāvai kẖap kẖap marai

One who (karai) indulges in (anik) numerous (bhog) transitory pleasures (key) of (bikhiaa = poison) vices.
S/he is never (triptaavai) satisfied and (marai) dies (khap-i khap-i) suffering in misery – lack of peace in life, and denial of union with the Almighty resulting in taking births and dying repeatedly.

ਬਿਨਾ ਸੰਤੋਖ ਨਹੀ ਕੋਊ ਰਾਜੈ ॥ ਸੁਪਨ ਮਨੋਰਥ ਬ੍ਰਿਥੇ ਸਭ ਕਾਜੈ ॥
Binā sanṯokẖ nahī ko▫ū rājai Supan manorath barithe sabẖ kājai

(Nahi kou) no one (raajai) is satiated (bina) without having (santokh = contentment) happily accepting Divine will/commands.
(Sabh) all (kaajai = actions) efforts to get peace of mind (brithey) are in vain like (manorath) purpose/expectations from what one sees (supan) dreams i.e. lasting satisfaction cannot be achieved through them.

ਨਾਮ ਰੰਗਿ ਸਰਬ ਸੁਖੁ ਹੋਇ ॥ ਬਡਭਾਗੀ ਕਿਸੈ ਪਰਾਪਤਿ ਹੋਇ ॥
Nām rang sarab sukẖ ho▫e Badbẖāgī kisai parāpaṯ ho▫e

(Sarab = all) perfect (sukh) peace (hoey = happens) is attained (rang-i) with love/conformance to (naam) Divine virtues and commands.
This (hoey) is (praapat-i) obtained by (kisai) some rare (badbhaagi) fortunate person by following the guru’s guidance.

ਕਰਨ ਕਰਾਵਨ ਆਪੇ ਆਪਿ ॥ ਸਦਾ ਸਦਾ ਨਾਨਕ ਹਰਿ ਜਾਪਿ ॥੫॥
Karan karāvan āpe āp Saḏā saḏā Nānak har jāp ||5||

The Almighty (aapey aap-i) IT-self (karan) does and (karaavan) causes to be done, i.e. everything happens according to Divine laws. It comes (karaavan) the Creator (aape aap) IT-self motivates the creatures to do what IT desires (Karan) to be done
Fifth Nanak, the seeker (sadaa sadaa) forever (jaap-i) conforms to commands of (har-i) the Creator.

Page 279

ਕਰਨ ਕਰਾਵਨ ਕਰਨੈਹਾਰੁ ॥ ਇਸ ਕੈ ਹਾਥਿ ਕਹਾ ਬੀਚਾਰੁ ॥
Karan karāvan karnaihār Is kai hāth kahā bīcẖār

(Karnaihaar) the Creator alone (karan) does or (karaavanhaar-u) causes things to be done according to Divine laws.

(Beechaar) coming to think of it, (kahaa = what?) there nothing (kai haath-i) in the hands of (is = this) the mortal.

ਜੈਸੀ ਦ੍ਰਿਸਟਿ ਕਰੇ ਤੈਸਾ ਹੋਇ ॥ ਆਪੇ ਆਪਿ ਆਪਿ ਪ੍ਰਭੁ ਸੋਇ ॥
Jaisī ḏarisat kare ṯaisā ho▫e Āpe āp āp parabẖ so▫e

A creature (hoey) becomes (taisa) that (jaisi) as the Creator (dristt-i karey = looks at) bestows grace, i.e. gives awareness.

(Soey = that) the One (prabh-u) Almighty (aap-i = self) alone is (aapey aap-i) by IT-self, i.e. acts on ITs own.

ਜੋ ਕਿਛੁ ਕੀਨੋ ਸੁ ਅਪਨੈ ਰੰਗਿ ॥ ਸਭ ਤੇ ਦੂਰਿ ਸਭਹੂ ਕੈ ਸੰਗਿ ॥
Jo kicẖẖ kīno so apnai rang Sabẖ ṯe ḏūr sabẖhū kai sang

(Jo kichh-u) whatever the Creator (keeno) does is by (apnai) in ITs (rang-i) love.
IT is seen (door-i) far from (sabh-hoo) all and (sang-i) with everyone, i.e. is present everywhere but not attached to anyone/anything.

ਬੂਝੈ ਦੇਖੈ ਕਰੈ ਬਿਬੇਕ ॥ ਆਪਹਿ ਏਕ ਆਪਹਿ ਅਨੇਕ ॥
Būjẖai ḏekẖai karai bibek Āpėh ek āpėh anek

IT (boojhai) understands (deykhai) sees everything and (karai bibek) is discerning.
IT is (aapah-i) IT-self (eyk) One and (aapah-i) IT-self (aneyk) many, i.e. Divine laws apply both individually and collectively.

ਮਰੈ ਨ ਬਿਨਸੈ ਆਵੈ ਨ ਜਾਇ ॥ ਨਾਨਕ ਸਦ ਹੀ ਰਹਿਆ ਸਮਾਇ ॥੬॥
Marai na binsai āvai na jā▫e Nānak saḏ hī rahi▫ā samā▫e ||6||

The Creator does not (marai) die or (binsai) perish; IT is not subject to (aavai = coming) birth and (jaae = going) death
IT (sad hi) forever (rahia samaaey) pervades everywhere, says Nanak. 6.

ਆਪਿ ਉਪਦੇਸੈ ਸਮਝੈ ਆਪਿ ॥ ਆਪੇ ਰਚਿਆ ਸਭ ਕੈ ਸਾਥਿ ॥
Āp upḏesai samjẖai āp Āpe racẖi▫ā sabẖ kai sāth

(Aap-i = self) the Creator IT-self (updeysai) instructs and (aap-i) IT-self (samjhai) understands/acts on it. Because (aapey) IT-self is (rachia = absorbed) present (kai saath-i) with (sabh) all i.e. individual souls are part of the Supreme Spirit.

ਆਪਿ ਕੀਨੋ ਆਪਨ ਬਿਸਥਾਰੁ ॥ ਸਭੁ ਕਛੁ ਉਸ ਕਾ ਓਹੁ ਕਰਨੈਹਾਰੁ ॥

Āp kīno āpan bisthār Sabẖ kacẖẖ us kā oh karnaihār

The Creator IT-self (keeno = did, bisthaar-u = expanse) created (aapan) IT-self – and then created the creation.
(Sabh-u kichh-u) everything (us = that, ka = of) belongs to IT, as IT is their (karnaihaar-u) Creator.

ਉਸ ਤੇ ਭਿੰਨ ਕਹਹੁ ਕਿਛੁ ਹੋਇ ॥ ਥਾਨ ਥਨੰਤਰਿ ਏਕੈ ਸੋਇ ॥
Us ṯe bẖinn kahhu kicẖẖ ho▫e Thān thananṯar ekai so▫e

(Kahah-u kichh = say what?) Nothing is (bhin = different) separated from (us) IT, i.e. all creation is subject to Divine laws.
(Soey = that) Divine domain at (thaan) all places and (thanantar-i) between places, i.e. there is no place beyond Divine laws.

ਅਪੁਨੇ ਚਲਿਤ ਆਪਿ ਕਰਣੈਹਾਰ ॥ ਕਉਤਕ ਕਰੈ ਰੰਗ ਆਪਾਰ ॥
Apune cẖaliṯ āp karṇaihār Ka▫uṯak karai rang āpār

The Creator is (aapi) IT-self (karnaihaar) the Creator of (apuney) IT’s (chalit) plays, i.e. phenomena in creation
IT (karai) does (kautak) wondrous things of (apaar) infinite (rang = colors) types.

ਮਨ ਮਹਿ ਆਪਿ ਮਨ ਅਪੁਨੇ ਮਾਹਿ ॥ ਨਾਨਕ ਕੀਮਤਿ ਕਹਨੁ ਨ ਜਾਇ ॥੭॥
Man mėh āp man apune māhi Nānak kīmaṯ kahan na jā▫e ||7||

The Creator is (aap-i) IT-self present (mah-i) in (man) the mind of every creature and has every (man) mind (maah-i) in (apuney) IT-self i.e. every creature is under Divine jurisdiction/laws.
(na jaai) it is not possible to (kahan) tell IT’s (Keemat-i) worth of the Almighty (na jaaee) cannot (kahan-u) be told, says fifth Nanak. 7.

ਸਤਿ ਸਤਿ ਸਤਿ ਪ੍ਰਭੁ ਸੁਆਮੀ ॥ ਗੁਰ ਪਰਸਾਦਿ ਕਿਨੈ ਵਖਿਆਨੀ ॥
Saṯ saṯ saṯ parabẖ su▫āmī Gur parsāḏ kinai vakẖi▫ānī

(Suaami) the Master is (sat sat sat = truth – thrice) was a reality in the past, is so now and shall be in future, Divine laws do not change.
(Kinai) some rare person understands this (prasaad-i) with grace/guidance of (guru) the guru and (vakhiaani) proclaims.

ਸਚੁ ਸਚੁ ਸਚੁ ਸਭੁ ਕੀਨਾ ॥ ਕੋਟਿ ਮਧੇ ਕਿਨੈ ਬਿਰਲੈ ਚੀਨਾ ॥
Sacẖ sacẖ sacẖ sabẖ kīnāi Kot maḏẖe kinai birlai cẖīnā

(sach-u sach-u sach-u = truth – thrice) the Eternal is present in three regions – water, land, space – (sabh-u) everywhere (keena) created.
But (kinai) some (birlai) rare person (madhey) in (kott-i) crores/ten million) millions (cheena) recognizes IT.

ਭਲਾ ਭਲਾ ਭਲਾ ਤੇਰਾ ਰੂਪ ॥ ਅਤਿ ਸੁੰਦਰ ਅਪਾਰ ਅਨੂਪ ॥
Bẖalā bẖalā bẖalā ṯerā rūp Aṯ sunḏar apār anūp

O Master, (teyra) your (roop = form) creation is (bhalaa bhalaa bhalaa = good – thrice) ever fascinating.
It is (at-i) very (sundar) beautiful, (apaar) infinite and (anoop) incomparable.

ਨਿਰਮਲ ਨਿਰਮਲ ਨਿਰਮਲ ਤੇਰੀ ਬਾਣੀ ॥ ਘਟਿ ਘਟਿ ਸੁਨੀ ਸ੍ਰਵਨ ਬਖ੍ਯ੍ਯਾਣੀ ॥
Nirmal nirmal nirmal ṯerī baṇī Gẖat gẖat sunī sarvan bakẖ▫yāṇī

(Teyri) Your (baani = words) commands (nirmal nirmal nirmal = pure, unstained) purifies mind/thought, word and deed.
Divine commands are present (ghatt-i ghatt-i) in everybody, (suni) heard by (sravan) the ears and (bakhyaani) uttered/remembered by the mouth/tongue.

ਪਵਿਤ੍ਰ ਪਵਿਤ੍ਰ ਪਵਿਤ੍ਰ ਪੁਨੀਤ ॥ ਨਾਮੁ ਜਪੈ ਨਾਨਕ ਮਨਿ ਪ੍ਰੀਤਿ ॥੮॥੧੨॥
Paviṯar paviṯar paviṯar punīṯ Nām japai Nānak man parīṯ ||8||12||

Says fifth Nanak: One who (japai) conforms to (naam-u) Divine commands (preet-i) lovingly (man-i) from the heart.
That person becomes (pavitr pavitr pavitr) pure and (puneet) free of vices in thought, word and deed. 8. 12.

SGGS pp 276-278, Gaurri Sukhmani Asttpadee 11.

Note:  This eleventh Asttpadee of Sukhmani Sahib states that everything happens as the Creator desires; in fact, IT is IT-self the doer and the creatures are tools in the hands of the Master.

ਸਲੋਕੁ ॥ ਕਰਣ ਕਾਰਣ ਪ੍ਰਭੁ ਏਕੁ ਹੈ ਦੂਸਰ ਨਾਹੀ ਕੋਇ ॥ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਇ ॥੧॥
Salok. Karaṇ kāraṇ parabẖ ek hai ḏūsar nāhī ko▫e. Nānak ṯis balihārṇai jal thal mahī▫al so▫e. ||1||

(Salok) prologue. (Kaaran) the cause of (karan = doing) what happens is (eyk-u) the One (prabh-u) Creator; (nahi) not (koey) any one (doosar) else.
I (baliharanai = sacrifice) adore (tis-u = that, soey = that) the Almighty who is present (jal-i) in water, (thal-i)) in/on land and (maheel-i) in space, says fifth Nanak. 1.

ਅਸਟਪਦੀ ॥ ਕਰਨ ਕਰਾਵਨ ਕਰਨੈ ਜੋਗੁ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਹੋਗੁ ॥
Asttpaḏee. Karan karāvan karnai jog. Jo ṯis bẖāvai so▫ī hog.

(Asttpadee) composition of eight stanzas. The Creator (Karnai jog-u = capable of doing) the Omnipotent Almighty (karan) does and (karaavan) causes to be done everything; (jo) what (bhaavai) pleases (tis-u) IT (soee) only that (hog) happens, i.e. everything happens by Divine directions of natural laws.

ਖਿਨ ਮਹਿ ਥਾਪਿ ਉਥਾਪਨਹਾਰਾ ॥ ਅੰਤੁ ਨਹੀ ਕਿਛੁ ਪਾਰਾਵਾਰਾ ॥
Kẖin mėh thāp uthāpanhārā. Anṯ nahī kicẖẖ pārāvārā.

IT (thaap-i) installs creates and (uthaapanhaara) destroys (mah-i) in (khin) a moment
There are (kichh-u nahi = not any) no (ant-u) limits or (paaraavaara) boundaries for Creator’s domain is universal.

ਹੁਕਮੇ ਧਾਰਿ ਅਧਰ ਰਹਾਵੈ ॥ ਹੁਕਮੇ ਉਪਜੈ ਹੁਕਮਿ ਸਮਾਵੈ ॥
Hukme ḏẖār aḏẖar rahāvai. Hukme upjai hukam samāvai.

The Creator (dhaari) created the universe (hukamey = by command) according to cosmic laws, IT (rahaavai) keeps them (adhar) without physical support – according to the laws.
The creation (upjai) comes into being (hukmey) by Divine commands and (samaavai = contained) remains (hukam-i) under Divine commands/laws of nature.

ਹੁਕਮੇ ਊਚ ਨੀਚ ਬਿਉਹਾਰ ॥ ਹੁਕਮੇ ਅਨਿਕ ਰੰਗ ਪਰਕਾਰ ॥
Hukme ūcẖ nīcẖ bi▫uhār. Hukme anik rang parkār.

(Biauhaar) conduct of the creatures is (ooch = high) virtuous or (neech = low) unbecoming (hukmey) as per Divine commands, i.e. the law of acting based on nature formed by past deeds.
Their actions are of (anik) innumerable (rang) hues and (parkaar) types – based on past deeds.

ਕਰਿ ਕਰਿ ਦੇਖੈ ਅਪਨੀ ਵਡਿਆਈ ॥ ਨਾਨਕ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਈ ॥੧॥
Kar kar ḏekẖai apnī vadi▫ā▫ī. Nānak sabẖ mėh rahi▫ā samā▫ī. ||1||

(Kar-i kar-i) having created IT (deykhai) watches the creation; that is (apni = own) IT’s (vaddiaaee = virtue) greatness.
The Creator (rahia samaai) pervades (mah) in (sabh) all i.e. all places, creatures and things, says fifth Nanak. 1

Page 277

Note: The mortals sometimes give up considering a situation hopeless. However, there are cases where someone given up as dead comes alive. There are also cases when help unexpectedly arrives for someone stranded in wilderness. The next stanzas mention some such situations.

ਪ੍ਰਭ ਭਾਵੈ ਮਾਨੁਖ ਗਤਿ ਪਾਵੈ ॥ ਪ੍ਰਭ ਭਾਵੈ ਤਾ ਪਾਥਰ ਤਰਾਵੈ ॥
Parabẖ bẖāvai mānukẖ gaṯ pāvai. Parabẖ bẖāvai ṯā pāthar ṯarāvai.

If (prabh) the Almighty wills, (manukh) a person (paavai) obtains (gat-i) deliverance – from where it seems impossible like from temptations in the world-play;
Or (taraavai) causes floatation of (paathar) a stone when IT so wills i.e. a person deeply mired with vices overcomes them with the guru’s help, and gets across the world-ocean of vices.

ਪ੍ਰਭ ਭਾਵੈ ਬਿਨੁ ਸਾਸ ਤੇ ਰਾਖੈ ॥ ਪ੍ਰਭ ਭਾਵੈ ਤਾ ਹਰਿ ਗੁਣ ਭਾਖੈ ॥
Parabẖ bẖāvai bin sās ṯe rākẖai. Parabẖ bẖāvai ṯā har guṇ bẖākẖai.

When (prabh) the Master (bhaavai = so wills) bestows grace IT (raakhai) saves a person (bin-u = without, saas = breathing) considered not breathing.
Similarly an indifferent person – when motivated from within – (bhaakai = says) praises/emulates (har-i) Divine (gun) Divine virtues.

ਪ੍ਰਭ ਭਾਵੈ ਤਾ ਪਤਿਤ ਉਧਾਰੈ ॥ ਆਪਿ ਕਰੈ ਆਪਨ ਬੀਚਾਰੈ ॥
Parabẖ bẖāvai ṯā paṯiṯ uḏẖārai. Āp karai āpan bīcẖārai.

When (prabh) the Almighty (bhaavai) wills, IT (udhaarai) lifts (patit) those fallen vices, by leading him/her to the guru. But the Creator (karai) does everything (aap-i) IT-self by IT’s (aapan) own (beechaarai = thinking) decisions – not influenced by anyone else.

ਦੁਹਾ ਸਿਰਿਆ ਕਾ ਆਪਿ ਸੁਆਮੀ ॥ ਖੇਲੈ ਬਿਗਸੈ ਅੰਤਰਜਾਮੀ ॥
Ḏuhā siri▫ā kā āp su▫āmī. Kẖelai bigsai anṯarjāmī.

God is (suaami) the Master of (duhaa) both (siria) ends, i.e. from birth to death.
(Antar jaami) the Master within (kheylai = plays) directs the play and (bigsai) and enjoys it.

ਜੋ ਭਾਵੈ ਸੋ ਕਾਰ ਕਰਾਵੈ ॥ ਨਾਨਕ ਦ੍ਰਿਸਟੀ ਅਵਰੁ ਨ ਆਵੈ ॥੨॥
Jo bẖāvai so kār karāvai. Nānak ḏaristī avar na āvai. ||2||

The Almighty (kaar = job, karaavai = causes to do) allots roles in life to the soul, (jo) as IT (bhvaai) is pleased/decides.

(Avar-u na) no one else (aavai) come (dristt-i) under the sight, i.e. no one else can do this, says fifth Nanak. 2.

ਕਹੁ ਮਾਨੁਖ ਤੇ ਕਿਆ ਹੋਇ ਆਵੈ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਾਵੈ ॥
Kaho mānukẖ ṯe ki▫ā ho▫e āvai. Jo ṯis bẖāvai so▫ī karāvai.

Please (kah-u) say (kiaa) what can (hoey aavai) be done by (maanukh = person) the mortal – by him/herself.
(Jo) what (tis-u = that one) the Creator (bhaavai) approves, Ikaraavai) get that done.

ਇਸ ਕੈ ਹਾਥਿ ਹੋਇ ਤਾ ਸਭੁ ਕਿਛੁ ਲੇਇ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰੇਇ ॥
Is kai hāth ho▫e ṯā sabẖ kicẖẖ le▫e. Jo ṯis bẖāvai so▫ī kare▫i.

If it (hoey) be (haath-i) in the hands (kai) of (is = this) the mortal, s/he would (le = take) have (sabh kichh) everything.
No, s/he (karey-i) does what (bhaavai) is approved by (tis-u = that) the Creator.

ਅਨਜਾਨਤ ਬਿਖਿਆ ਮਹਿ ਰਚੈ ॥ ਜੇ ਜਾਨਤ ਆਪਨ ਆਪ ਬਚੈ ॥
Anjānaṯ bikẖi▫ā mėh racẖai. Je jānaṯ āpan āp bacẖai.

The mortal (rachai) gets engrossed (mah-) in (bikiaa) vices (anjaanat) unknowingly, i.e. is lured by temptations due to lack of alertness. (Jey) if s/he (jaanat) knows/is alert, then s/he would (bachai) save (aapan aap) = self) him/her-self.

ਭਰਮੇ ਭੂਲਾ ਦਹ ਦਿਸਿ ਧਾਵੈ ॥ ਨਿਮਖ ਮਾਹਿ ਚਾਰਿ ਕੁੰਟ ਫਿਰਿ ਆਵੈ ॥
Bẖarme bẖūlā ḏah ḏis ḏẖāvai. Nimakẖ māhi cẖār kunt fir āvai.

The mortal, (bhoola) misled (bharmey) in delusion, i.e. due to lack of focus, (dhaavai = runs) lets the mind wander in (dah) ten (dis-i) directions, i.e. all over.
The mind (phir-i aavai) wanders in (chaar-i) in all (kuntt) quarters, i.e. the whole world (maah-i) in a (nimakh) moment, i.e. does not remain steady.

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਅਪਨੀ ਭਗਤਿ ਦੇਇ ॥ ਨਾਨਕ ਤੇ ਜਨ ਨਾਮਿ ਮਿਲੇਇ ॥੩॥
Kar kirpā jis apnī bẖagaṯ ḏe▫e. Nānak ṯe jan nām mile▫e. ||3||

(Jis-u) one to whom the Almighty (kar-i kirpa) kindly (daey) grants (dey-i) gives (apni = own) IT’s (bhagati) dedication, i.e. who conforms to Naam/Divine commands.
(Tey) that (jan) person (miley) finds the Almighty (naam-i) through Naam/by conforming to Divine commands – with the guru’s guidance -, says fifth Nanak. 3.

Note: The theme of the next stanza is that even the lowly, if they remember and live by Divine virtues, become recipients of grace and achieve distinction and respect; i.e. those who have no status in the society can achieve an exalted state.

ਖਿਨ ਮਹਿ ਨੀਚ ਕੀਟ ਕਉ ਰਾਜ ॥ ਪਾਰਬ੍ਰਹਮ ਗਰੀਬ ਨਿਵਾਜ ॥
Kẖin mėh nīcẖ kīt ka▫o rāj. Pārbarahm garīb nivāj.

The Almighty can (khin = moment, mah-i = in) instantly grant (raaj) kingdom (kau) to a (neech) lowly person status like a (keett) worm i.e. raise from the low to a high status with wealth of awareness/practice of Naam.
(Paarbrahm) the Supreme Being (nivaaj) bestows honor to (gareeb) the poor – by accepting for union, those who humbly obey Divine commands.

ਜਾ ਕਾ ਦ੍ਰਿਸਟਿ ਕਛੂ ਨ ਆਵੈ ॥ ਤਿਸੁ ਤਤਕਾਲ ਦਹ ਦਿਸ ਪ੍ਰਗਟਾਵੈ ॥
Jā kā ḏarisat kacẖẖū na āvai. Ŧis ṯaṯkāl ḏah ḏis paragtāvai.

(Ja ka) one of whom (kachhoo na) nothing (dristt-i aavai) is seen i.e. who has no worldly riches or status.
The Master can make (tis = that, pragttaavai = makes manifest) that person famous (dah dis = ten directions) all over – if s/he conforms to Naam/Divine virtues and commands.

ਜਾ ਕਉ ਅਪੁਨੀ ਕਰੈ ਬਖਸੀਸ ॥ ਤਾ ਕਾ ਲੇਖਾ ਨ ਗਨੈ ਜਗਦੀਸ ॥
Jā ka▫o apunī karai bakẖsīs. Ŧā kā lekẖā na ganai jagḏīs.

(Ja kau) one on whom IT (karai) bestows (apuni= own) IT’s (bakhsees) grace – motivates to give up transgressions.
(Jagdees) the Master of the world does not (ganai = count) question (leykha) account of deeds (ta ka) of that person, i.e. s/he has no blemishes in record.

ਜੀਉ ਪਿੰਡੁ ਸਭ ਤਿਸ ਕੀ ਰਾਸਿ ॥ ਘਟਿ ਘਟਿ ਪੂਰਨ ਬ੍ਰਹਮ ਪ੍ਰਗਾਸ ॥
Jī▫o pind sabẖ ṯis kī rās. Gẖat gẖat pūran barahm pargās.

This is achieved by those who acknowledge that (jeeo) the soul and (pindd-u) body are (raas-i = capital given for business dealings) resources given by (tis = that) the Creator – to act as per Divine commands.
(Ghatt-i ghatt-i) everybody has (pragaas = illumination) awareness of commands of (pooran) the all-pervasive (brahm) Creator.

ਅਪਨੀ ਬਣਤ ਆਪਿ ਬਨਾਈ ॥ ਨਾਨਕ ਜੀਵੈ ਦੇਖਿ ਬਡਾਈ ॥੪॥
Apnī baṇaṯ āp banā▫ī. Nānak jīvai ḏekẖ badā▫ī. ||4||

The whole creation is the Creator’s (apni) own and (banaai) made by (aapi) IT-self;
Nanak (jeevai) lives (deykh) seeing (baddaaee) majesty of the Creator everywhere, i.e. lives by praising and emulating Divine virtues. 4.

ਇਸ ਕਾ ਬਲੁ ਨਾਹੀ ਇਸੁ ਹਾਥ ॥ ਕਰਨ ਕਰਾਵਨ ਸਰਬ ਕੋ ਨਾਥ ॥
Is kā bal nāhī is hāth. Karan karāvan sarab ko nāth.

(Bal-u = power) capability (ki) of (is = this) the creature in (is) his/her (haath) hands i.e. s/he acts with God-given life, intellect and limbs.
(Naath) Master (ko) of (sarab) all (karaavan) enables to (karan) act with resources controlled by IT.

ਆਗਿਆਕਾਰੀ ਬਪੁਰਾ ਜੀਉ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਫੁਨਿ ਥੀਉ ॥
Āgi▫ākārī bapurā jī▫o. Jo ṯis bẖāvai so▫ī fun thī▫o.

The (bapura) poor (jeeo) person (aagiaakaari = obedient) acts as the Master enables.
(jo) whatever (tis-u = that) the Creator (bhaavai) pleases, i.e. what capability the Creator gives to the creature – by way of intellect and limbs – (phun-i = then) only (soee) that (theeo) happens/done by the creature.

ਕਬਹੂ ਊਚ ਨੀਚ ਮਹਿ ਬਸੈ ॥ ਕਬਹੂ ਸੋਗ ਹਰਖ ਰੰਗਿ ਹਸੈ ॥
Kabhū ūcẖ nīcẖ mėh basai. Kabhū sog harakẖ rang hasai.

The creature who ignores Divine commands (kabahoo) sometimes (basai = lives) acts (ooch) high and sometimes (neech) low. Sometimes s/he is in (sog) in sorrow and at times (hasai = laughs) is happy in (harakh= joy, rang-i = playful) in merry making.

ਕਬਹੂ ਨਿੰਦ ਚਿੰਦ ਬਿਉਹਾਰ ॥ ਕਬਹੂ ਊਭ ਅਕਾਸ ਪਇਆਲ ॥
Kabhū ninḏ cẖinḏ bi▫uhār. Kabhū ūbẖ akās pa▫i▫āl.

His/her (biauhaar = dealings) conduct is sometimes of (nind) slander and (chind = thinking) ill-will towards others. His/her conduct is (kabahoo) sometimes (oobh) up in (akaas) the sky and sometimes down in (paiaal/paataal) lower regions, i.e. not steady – keeps changing from sublime to lowly.

ਕਬਹੂ ਬੇਤਾ ਬ੍ਰਹਮ ਬੀਚਾਰ ॥ ਨਾਨਕ ਆਪਿ ਮਿਲਾਵਣਹਾਰ ॥੫॥
Kabhū beṯā barahm bīcẖār. Nānak āp milāvaṇhār. ||5||

Sometimes s/he (beyta) knows and (beechaar) reflects on/acts by commands of (brahm) the Creator. The Creator (aap-i) IT-self (milaavanhaar) unites such people with IT-self based on their conduct, says fifth Nanak. 5.

ਕਬਹੂ ਨਿਰਤਿ ਕਰੈ ਬਹੁ ਭਾਤਿ ॥ ਕਬਹੂ ਸੋਇ ਰਹੈ ਦਿਨੁ ਰਾਤਿ ॥
Kabhū niraṯ karai baho bẖāṯ. Kabhū so▫e rahai ḏin rāṯ.

Sometimes the mortal, (karai) performs (nirat-i) dances of (bah-u) many (bhaati) types i.e. some people are active.
Sometimes (soey rahai) remains asleep (din-u, raat-i) day and night i.e. some people are lazy.

ਕਬਹੂ ਮਹਾ ਕ੍ਰੋਧ ਬਿਕਰਾਲ ॥ ਕਬਹੂੰ ਸਰਬ ਕੀ ਹੋਤ ਰਵਾਲ ॥
Kabhū mahā kroḏẖ bikrāl. Kabahūʼn sarab kī hoṯ ravāl.

(Kabahoon) sometimes displays (bikraal) terribly (maha = great) intense (krodh) anger i.e. is impatient/intolerant. And sometimes (hot) becomes (ravaal) dust of the feet of (sarab) all i.e. shows humility.

ਕਬਹੂ ਹੋਇ ਬਹੈ ਬਡ ਰਾਜਾ ॥ ਕਬਹੁ ਭੇਖਾਰੀ ਨੀਚ ਕਾ ਸਾਜਾ ॥
Kabhū ho▫e bahai bad rājā. Kabahu bẖekẖārī nīcẖ kā sājā.

(Kabahoo) sometimes (hoey = becomes) is a (badd raaja) a great king and (bahai) sits on the throne i.e. some people assert their riches, status and authority.
And sometimes has (saaja) is made (neech) lowly/poor (bheykhaari) beggar i.e. some people live in poverty and misery.

ਕਬਹੂ ਅਪਕੀਰਤਿ ਮਹਿ ਆਵੈ ॥ ਕਬਹੂ ਭਲਾ ਭਲਾ ਕਹਾਵੈ ॥
Kabhū apkīraṯ mėh āvai. Kabhū bẖalā bẖalā kahāvai.

Sometimes commits evil and (aavai) comes (mah-i) in (apkeerat) ill repute, i.e. criticized. And at times performs good deeds and (kahaavai) called (bhalaa bhalaa) a good person, i.e.is praised.

ਜਿਉ ਪ੍ਰਭੁ ਰਾਖੈ ਤਿਵ ਹੀ ਰਹੈ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਸਚੁ ਕਹੈ ॥੬॥
Ji▫o parabẖ rākẖai ṯiv hī rahai. Gur parsāḏ Nānak sacẖ kahai. ||6||

S/he (rahai = lives) conducts him/her-self (jiau) as (prabh) the Creator (raakhai) keeps, i.e. all this happens based on one’s nature based on past deed – as is the natural law.
(Prasaad-i) with grace/guidance of (gur) the guru, fifth Nanak says this (sach-u) truth – that the creatures act by their nature based on past deeds/experiences. 6.

ਕਬਹੂ ਹੋਇ ਪੰਡਿਤੁ ਕਰੇ ਬਖ੍ਯ੍ਯਾਨੁ ॥ ਕਬਹੂ ਮੋਨਿ ਧਾਰੀ ਲਾਵੈ ਧਿਆਨੁ ॥
Kabhū ho▫e pandiṯ kare bakẖ▫yān. Kabhū moniḏẖārī lāvai ḏẖi▫ān.

Sometimes the mortal (hoey) is a (pandit) learned person and (karey) delivers (bakhyaan-u) discourse, i.e. shows knowledge. And at times (mondhaari) remains quiet (laavai dhiaan-u = concentrates) meditates.

ਕਬਹੂ ਤਟ ਤੀਰਥ ਇਸਨਾਨ ॥ ਕਬਹੂ ਸਿਧ ਸਾਧਿਕ ਮੁਖਿ ਗਿਆਨ ॥
Kabhū ṯat ṯirath isnān. Kabhū siḏẖ sāḏẖik mukẖ gi▫ān.

Sometimes (isnaan) bathes at (teerath) holy places on (tatt) riverbanks – believing it washes off sins. And at times becomes (sidh) an accomplished saint, or (saadhik) seeker. And at times displays (giaan) knowledge of scriptures (mukh-i = from the mouth) from memory i.e. recites scriptures from memory – impress people.

ਕਬਹੂ ਕੀਟ ਹਸਤਿ ਪਤੰਗ ਹੋਇ ਜੀਆ ॥ ਅਨਿਕ ਜੋਨਿ ਭਰਮੈ ਭਰਮੀਆ ॥
Kabhū kīt hasaṯ paṯang ho▫e jī▫ā. Anik jon bẖarmai bẖarmī▫ā.

ਨਾਨਾ ਰੂਪ ਜਿਉ ਸ੍ਵਾਗੀ ਦਿਖਾਵੈ ॥ ਜਿਉ ਪ੍ਰਭ ਭਾਵੈ ਤਿਵੈ ਨਚਾਵੈ ॥
Nānā rūp ji▫o savāgī ḏikẖāvai. Ji▫o parabẖ bẖāvai ṯivai nacẖāvai.

This is (jiau) like (svaagi) an actor (dikhaavai) appears in (naana) different (roop = looks) guises at different times as directed by the director.
(Prabh) the Creator (nachaavai = causes to dance) makes the living beings to act (jiau) as IT (bhaavai) pleases i.e. according to role of the life form and temptations.

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਹੋਇ ॥ ਨਾਨਕ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥੭॥
Jo ṯis bẖāvai so▫ī ho▫e. Nānak ḏūjā avar na ko▫e. ||7||

(Jo) whatever (bhaavai) pleases (tis-u = that) the Master, (hoey) happens – according to laws of nature.
(Na koey = not any) none (dooja = second, avar-u = a second) else – has these powers, says fifth Nanak. 7.

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ਕਬਹੂ ਸਾਧਸੰਗਤਿ ਇਹੁ ਪਾਵੈ ॥ ਉਸੁ ਅਸਥਾਨ ਤੇ ਬਹੁਰਿ ਨ ਆਵੈ ॥
Kabhū sāḏẖsangaṯ ih pāvai. Us asthān ṯe bahur na āvai.

Sometimes (ih = this) the mortal (paavai) obtains (saadhsangat-i) company/guidance of the guru
and does not (aavai) come (bahur-i) back (tey) from (us) that (asthaan) place i.e. never severs connection with the guru.

ਅੰਤਰਿ ਹੋਇ ਗਿਆਨ ਪਰਗਾਸੁ ॥ ਉਸੁ ਅਸਥਾਨ ਕਾ ਨਹੀ ਬਿਨਾਸੁ ॥
Anṯar ho▫e gi▫ān pargās. Us asthān kā nahī binās.

S/he (hoey = happens) gets (antar-i) inner (pargaas) enlightenment with (giaan) awareness of Naam/Divine commands. There is (nahi binaas) no destruction of (us-u) that (asthhaan) place i.e. s/he remains aware of Naam.

ਮਨ ਤਨ ਨਾਮਿ ਰਤੇ ਇਕ ਰੰਗਿ ॥ ਸਦਾ ਬਸਹਿ ਪਾਰਬ੍ਰਹਮ ਕੈ ਸੰਗਿ ॥
Man ṯan nām raṯe ik rang. Saḏā basėh pārbarahm kai sang.

His/her (man) mind and (tan) body are (rangey) imbued with (ik) one (rang-i) love, i.e. thoughts and actions are dedicated to the Almighty.
Such a person (sadaa) ever (basai) lives (sang-i) in company (kai) of (paarbrahm) the Supreme Being, i.e. conforms to Divine virtues and commands.

ਜਿਉ ਜਲ ਮਹਿ ਜਲੁ ਆਇ ਖਟਾਨਾ ॥ ਤਿਉ ਜੋਤੀ ਸੰਗਿ ਜੋਤਿ ਸਮਾਨਾ ॥
Ji▫o jal mėh jal ā▫e kẖatānā. Ŧi▫o joṯī sang joṯ samānā.

Like (jal) water (khattaana) indistinguishably mixes with water.
(Tiau) similarly his/her (joti) soul (samaana) merges (sang-i) with (jot-i) the Supreme Spirit, the Creator.

ਮਿਟਿ ਗਏ ਗਵਨ ਪਾਏ ਬਿਸ੍ਰਾਮ ॥ ਨਾਨਕ ਪ੍ਰਭ ਕੈ ਸਦ ਕੁਰਬਾਨ ॥੮॥੧੧॥
Mit ga▫e gavan pā▫e bisrām. Nānak parabẖ kai saḏ kurbān. ||8||11||

All (gavan = goings) wanderings of the soul in reincarnation (mitt-i gaey = erased) end and it (paaey) attains (bisraam = rest) union with the Creator;
I (sad) ever (kurbaan = sacrifice) adore (prabh) the Creator – with whose grace this is achieved, says fifth Nanak. 8. 11.