• SGGS pp 279-281, Gaurri Sukhmani, Asttpadee 13

 

Note 1: This thirteenth Asttpadee is about people who are not at ease with those leading spiritual lives; they find faults with and slander them. The Slok/prologue and Asttpadee composition of eight stanzas state that they pollute their own minds and suffer.

Note 2: In this Asttpadee, the first seven stanzas mention the consequences of slandering saints/devotees of the Almighty. Gurbani, the guru’s compositions have a positive characteristic in that while faults are pointed out, the way out is also given. This has been done in the last line of each of the first five stanzas. The sixth and seventh stanzas attribute the slander’s nature to the influence of past deeds. The eighth stanza exhorts the reader to acknowledge the Creator by whose will everything happens.

 

ਸਲੋਕੁ ॥ ਸੰਤ ਸਰਨਿ ਜੋ ਜਨੁ ਪਰੈ ਸੋ ਜਨੁ ਉਧਰਨਹਾਰ ॥ ਸੰਤ ਕੀ ਨਿੰਦਾ ਨਾਨਕਾ ਬਹੁਰਿ ਬਹੁਰਿ ਅਵਤਾਰ ॥੧॥
Salok Sanṯ saran jo jan parai so jan uḏẖranhār Sanṯ kī ninḏā nānkā bahur bahur avṯār ||1||

 

(Slok) prologue (Jo) a person who (parai) places the self (saran-i = sanctuary) in care and guidance of (sant) a saint, (so jan-u) that person (udhranhaar = is saved) is emancipated – from vices in life, and from and reincarnation on death.
On the other hand, one who indulges in (ninda) slander of a saint (avatar-i = descent) births (bahur-i bahur-i) again and again – in numerous life forms. 1.

 

ਅਸਟਪਦੀ ॥ ਸੰਤ ਕੈ ਦੂਖਨਿ ਆਰਜਾ ਘਟੈ ॥ ਸੰਤ ਕੈ ਦੂਖਨਿ ਜਮ ਤੇ ਨਹੀ ਛੁਟੈ ॥
Asatpaḏī Sanṯ kai ḏūkẖan ārjā gẖatai Sanṯ kai ḏūkẖan jam ṯe nahī cẖẖutai

 

(Asttpadee) composition of eight stanzas One (ghattai = happens – like Ghattna ghatti) gets (aarja) life, i.e. cannot unite with the Almighty, and is reborn (dookhan-i) by slander (kai) of (sant) the saints. One who slanders a saint cannot (chhuttai) escape from (jam) agent of Divine justice – who detains erring souls.

 

ਸੰਤ ਕੈ ਦੂਖਨਿ ਸੁਖੁ ਸਭੁ ਜਾਇ ॥ ਸੰਤ ਕੈ ਦੂਖਨਿ ਨਰਕ ਮਹਿ ਪਾਇ ॥
Sanṯ kai ḏūkẖan sukẖ sabẖ jā▫e Sanṯ kai ḏūkẖan narak mėh pā▫e

 

(Sabh-u) all (sukh-u) peace – here and in the hereafter – (jaaey = goes) is lost (dookhan-i) by slander (kai) of (sant) saints. One, who indulges in (dookan-i) slander (kai) of (sant) the saints, is (paaey) put (ma hi) in (narak) hell, i.e. keeps taking births and dying.

 

ਸੰਤ ਕੈ ਦੂਖਨਿ ਮਤਿ ਹੋਇ ਮਲੀਨ ॥ ਸੰਤ ਕੈ ਦੂਖਨਿ ਸੋਭਾ ਤੇ ਹੀਨ ॥
Sanṯ kai ḏūkẖan maṯ ho▫e malīn Sanṯ kai ḏūkẖan sobẖā ṯe hīn

 

One’s (mat-i) the mindset is (hoey = becomes) is (maleen) polluted (dookhan-i) by slander (kai) of (sant) saints.

One (heen) deprived of (sobha) a good reputation i.e. gets a bad name (dookhan-i) by slander (kai) of (sant) saints.  

 

ਸੰਤ ਕੇ ਹਤੇ ਕਉ ਰਖੈ ਨ ਕੋਇ ॥ ਸੰਤ ਕੈ ਦੂਖਨਿ ਥਾਨ ਭ੍ਰਸਟੁ ਹੋਇ ॥
Sanṯ ke haṯe ka▫o rakẖai na ko▫e Sanṯ kai ḏūkẖan thān bẖarsat ho▫e

 

(Na koey) no one can (rakhai) protect one (hatey = hitter, key = of) who harms (sant) a saint.
Because they consider that a (thaan) place (hoey) is (bhrastt-u = corrupted) defiled (dookhan-i) by slander (kai) of (sant) saints.

 

ਸੰਤ ਕ੍ਰਿਪਾਲ ਕ੍ਰਿਪਾ ਜੇ ਕਰੈ ॥ ਨਾਨਕ ਸੰਤਸੰਗਿ ਨਿੰਦਕੁ ਭੀ ਤਰੈ ॥੧॥
Sanṯ kirpāl kirpā je karai Nānak sanṯsang ninḏak bẖī ṯarai ||1||

 

But (jey) if (kripaal) the kind (sant) saint (kripa karai) is kind to guide
and the slanderer is (bhi) also (tare = gets across) saved (santsang-i) in the company of the saint, – i.e. like the saint the slanderer refrains from vices like jealousy which cause one to slander, says fifth Nanak. 1.

 

Note: The next three verses use ‘santan’, which is plural of ‘sant’.

 

 

ਸੰਤ ਕੇ ਦੂਖਨ ਤੇ ਮੁਖੁ ਭਵੈ ॥ ਸੰਤਨ ਕੈ ਦੂਖਨਿ ਕਾਗ ਜਿਉ ਲਵੈ ॥
Sanṯ ke ḏūkẖan ṯe mukẖ bẖavai Sanṯan kai ḏūkẖan kāg ji▫o lavai

 

(Mukh-u) faces are (bhavai) turned away from (dookhan-i) slanderer of saints i.e. people do not listen to the slanderer.
Because (dookhan-i) slander of (santan) the saints is frivolous (jiau) like (kaag) a crow (lavai) crows.

 

ਸੰਤਨ ਕੈ ਦੂਖਨਿ ਸਰਪ ਜੋਨਿ ਪਾਇ ॥ ਸੰਤ ਕੈ ਦੂਖਨਿ ਤ੍ਰਿਗਦ ਜੋਨਿ ਕਿਰਮਾਇ ॥
Sanṯan kai ḏūkẖan sarap jon pā▫e Sanṯ kai ḏūkẖan ṯarigaḏ jon kirmā▫e

 

(Dookhan-i) slanders of (santan) the saints (paaey) are put (jon-i) the life form of (sarap) snake who suffers because of own poison.
(Dookhan-i) slanders of (santan) the saints (paaey) are put (jon-i) the life forms like other (trigad) creeping creatures like (kirmaaey-i) worms – which are considered low.

 

ਸੰਤਨ ਕੈ ਦੂਖਨਿ ਤ੍ਰਿਸਨਾ ਮਹਿ ਜਲੈ ॥ ਸੰਤ ਕੈ ਦੂਖਨਿ ਸਭੁ ਕੋ ਛਲੈ ॥
Sanṯan kai ḏūkẖan ṯarisnā mėh jalai Sanṯ kai ḏūkẖan sabẖ ko cẖẖalai

 

A slanderer of the saints (jalai) burns in the fire of (trisna = craving) i.e. runs around to satisfy his/her desires but is never satisfied.
A slanderer of the saints tries to (chhalai) deceive/misinform (sabh-u ko) every one about the saints.

 

ਸੰਤ ਕੈ ਦੂਖਨਿ ਤੇਜੁ ਸਭੁ ਜਾਇ ॥ ਸੰਤ ਕੈ ਦੂਖਨਿ ਨੀਚੁ ਨੀਚਾਇ ॥
Sanṯ kai ḏūkẖan ṯej sabẖ jā▫e Sanṯ kai ḏūkẖan nīcẖ nīcẖā▫e

 

One’s (teyj-u = aura) prestige (jaaey = goes) is lost, i.e. people despise (dookhan-i) slanderer of saints.
(Dookhan-i) slander of saints (neech-u meechaaey-i) low and unbecoming

 

 

ਸੰਤ ਦੋਖੀ ਕਾ ਥਾਉ ਕੋ ਨਾਹਿ ॥ ਨਾਨਕ ਸੰਤ ਭਾਵੈ ਤਾ ਓਇ ਭੀ ਗਤਿ ਪਾਹਿ ॥੨॥
Sanṯ ḏokẖī kā thā▫o ko nāhi Nānak sanṯ bẖāvai ṯā o▫e bẖī gaṯ pāhi ||2||

 

A slanderer of the saints has (thaau ko naahi = no place) nowhere to go i.e. is not welcome anywhere.
But if the slanderer is sincere to reform him/her-self and it (bhaavai) pleases the saint, (oey = that) the slanderer can (bhi) also (paah-i) get (gat-i) freedom from the vices, like the saint, says fifth Nanak. 2.

 

Page 280

 

ਸੰਤ ਕਾ ਨਿੰਦਕੁ ਮਹਾ ਅਤਤਾਈ ॥ ਸੰਤ ਕਾ ਨਿੰਦਕੁ ਖਿਨੁ ਟਿਕਨੁ ਨ ਪਾਈ ॥
Sanṯ kā ninḏak mahā aṯṯā▫ī Sanṯ kā ninḏak kẖin tikan na pā▫ī

 

(Nindak-u) slanderer of saints (ma ha) greatly (at-taai) exceeds all limits of decency.
s/he (na paai) cannot I. e not allowed to, (tikan) remain in any company/place even (khin) for a moment.

 

ਸੰਤ ਕਾ ਨਿੰਦਕੁ ਮਹਾ ਹਤਿਆਰਾ ॥ ਸੰਤ ਕਾ ਨਿੰਦਕੁ ਪਰਮੇਸੁਰਿ ਮਾਰਾ ॥
Sanṯ kā ninḏak mahā haṯi▫ārā Sanṯ kā ninḏak parmesur mārā

 

(Nindak-u) a slanderer of saints is like (hatiaara = killer) a tyrant who kills people for no reason.
(Nindak-u) a slanderer of saints is (maara = killed) accursed of (parmeysur-i) the Supreme Master.

 

ਸੰਤ ਕਾ ਨਿੰਦਕੁ ਰਾਜ ਤੇ ਹੀਨੁ ॥ ਸੰਤ ਕਾ ਨਿੰਦਕੁ ਦੁਖੀਆ ਅਰੁ ਦੀਨੁ ॥
Sanṯ kā ninḏak rāj ṯe hīn Sanṯ kā ninḏak ḏukẖī▫ā ar ḏīn

 

A slanderer of the saints is (heen) bereft of (raaj = kingdom) authority i.e. does not get far in life.
(Nindak-u) a slanderer of saints remains (dukhia = sufferer) in grief and (deen) poor i.e. bereft of virtues.

 

ਸੰਤ ਕੇ ਨਿੰਦਕ ਕਉ ਸਰਬ ਰੋਗ ॥ ਸੰਤ ਕੇ ਨਿੰਦਕ ਕਉ ਸਦਾ ਬਿਜੋਗ ॥
Sanṯ ke ninḏak ka▫o sarab rog Sanṯ ke ninḏak ka▫o saḏā bijog

 

(Sarab) all (rog) ailments/maladies afflict (nindak kau) a slanderer of (sant) saints.
There is (sadaa) ever (bijog) separation from the Almighty (kau) for him/her, i.e. s/he can never attain union with the Creator.

 

ਸੰਤ ਕੀ ਨਿੰਦਾ ਦੋਖ ਮਹਿ ਦੋਖੁ ॥ ਨਾਨਕ ਸੰਤ ਭਾਵੈ ਤਾ ਉਸ ਕਾ ਭੀ ਹੋਇ ਮੋਖੁ ॥੩॥
Sanṯ kī ninḏā ḏokẖ mėh ḏokẖ Nānak sanṯ bẖāvai ṯā us kā bẖī ho▫e mokẖ ||3||

 

 

Slander of a saint is (dokh-u – fault) is the biggest of vices (ma hi) among (dokh) vices.
If the guru is pleased with request of the slanderer to guide, then (us kai) his/her (mokh-u) freedom from slander (hoey) happen, says fifth Nanak. 3.

 

ਸੰਤ ਕਾ ਦੋਖੀ ਸਦਾ ਅਪਵਿਤੁ ॥ ਸੰਤ ਕਾ ਦੋਖੀ ਕਿਸੈ ਕਾ ਨਹੀ ਮਿਤੁ ॥
Sanṯ kā ḏokẖī saḏā apviṯ Sanṯ kā ḏokẖī kisai kā nahī miṯ

 

Mind of (dokhi) a slanderer of the saints is (sadaa) ever (apavit = impure) defiled.
A slanderer of the saints is (nahi) not (mit-u) a friend of (kisai ka) anyone, i.e. would harm anyone when s/he is antagonistic to the saints.

 

ਸੰਤ ਕੇ ਦੋਖੀ ਕਉ ਡਾਨੁ ਲਾਗੈ ॥ ਸੰਤ ਕੇ ਦੋਖੀ ਕਉ ਸਭ ਤਿਆਗੈ ॥
Sanṯ ke ḏokẖī ka▫o dān lāgai Sanṯ ke ḏokẖī ka▫o sabẖ ṯi▫āgai

 

The saint’s slanderer (kau laagai) is imposed (ddaan-u) punishment – by way of denial of union with the Almighty, and being kept in cycles of reincarnation.
(sabh) everyone (tiagai = forsakes) shuns a slanderer a saints.

 

ਸੰਤ ਕਾ ਦੋਖੀ ਮਹਾ ਅਹੰਕਾਰੀ ॥ ਸੰਤ ਕਾ ਦੋਖੀ ਸਦਾ ਬਿਕਾਰੀ ॥
Sanṯ kā ḏokẖī mahā ahaʼnkārī Sanṯ kā ḏokẖī saḏā bikārī

 

A slanderer of saints is (ma ha) highly (aha’nkaari = vain) arrogant.
A slanderer of saints is (sadaa) ever (bikaari) vicious.

 

ਸੰਤ ਕਾ ਦੋਖੀ ਜਨਮੈ ਮਰੈ ॥ ਸੰਤ ਕੀ ਦੂਖਨਾ ਸੁਖ ਤੇ ਟਰੈ ॥
Sanṯ kā ḏokẖī janmai marai Sanṯ kī ḏūkẖnā sukẖ ṯe tarai

 

A slanderer of saints is denied union with the Creator and (janmai) take births and (marai) dies repeatedly.

A slanderer of saints (ttarai = is kept away) is denied (sukh) the comfort of settling down with the Almighty.  

 

ਸੰਤ ਕੇ ਦੋਖੀ ਕਉ ਨਾਹੀ ਠਾਉ ॥ ਨਾਨਕ ਸੰਤ ਭਾਵੈ ਤਾ ਲਏ ਮਿਲਾਇ ॥੪॥
Sanṯ ke ḏokẖī ka▫o nāhī ṯẖā▫o Nānak sanṯ bẖāvai ṯā la▫e milā▫e ||4||

 

There is no (tthaau) place (kau) a slanderer of saints in Divine abode.

If the slanderer comes and the saint (bhaavai) is pleased, the latter (laey milaaey = unites) takes the slanderer in his care. 4.

 

ਸੰਤ ਕਾ ਦੋਖੀ ਅਧ ਬੀਚ ਤੇ ਟੂਟੈ ॥ ਸੰਤ ਕਾ ਦੋਖੀ ਕਿਤੈ ਕਾਜਿ ਨ ਪਹੂਚੈ ॥
Sanṯ kā ḏokẖī aḏẖ bīcẖ ṯe tūtai Sanṯ kā ḏokẖī kiṯai kāj na pahūcẖai

 

A slanderer of saints (toottai) breaks down (adh beech) half way i.e. s/he never succeeds in defaming a saint and gives up;
s/he does not (pahoochai= reach) achieve fulfillment of (kitai) any (kaaj) objective.

 

ਸੰਤ ਕੇ ਦੋਖੀ ਕਉ ਉਦਿਆਨ ਭ੍ਰਮਾਈਐ ॥ ਸੰਤ ਕਾ ਦੋਖੀ ਉਝੜਿ ਪਾਈਐ ॥
Sanṯ ke ḏokẖī ka▫o uḏi▫ān bẖarmā▫ī▫ai Sanṯ kā ḏokẖī ujẖaṛ pā▫ī▫ai

 

The state of slanderer of saints (bhramaaeeai) losing way in (udiaan) a jungle, i.e. does not know where s/he is going or what s/he is doing.
The state of slanderer of saints (paaeeai) has been put on (ujharr-i) the wrong path – by the Divine under influence of past transgressions.

ਸੰਤ ਕਾ ਦੋਖੀ ਅੰਤਰ ਤੇ ਥੋਥਾ ॥ ਜਿਉ ਸਾਸ ਬਿਨਾ ਮਿਰਤਕ ਕੀ ਲੋਥਾ ॥
Sanṯ kā ḏokẖī anṯar ṯe thothā Ji▫o sās binā mirṯak kī lothā

 

A slanderer of saints is (thotha) hollow (antar tey) from within, i.e. goodness has lost goodness from the conscience.

S/he has lost Divine virtues from the conscience (jiau) like (lotha) the corpse (ki) of (mirtak) a dead person which is (binaa) without (saas) breath.

 

ਸੰਤ ਕੇ ਦੋਖੀ ਕੀ ਜੜ ਕਿਛੁ ਨਾਹਿ ॥ ਆਪਨ ਬੀਜਿ ਆਪੇ ਹੀ ਖਾਹਿ ॥
Sanṯ ke ḏokẖī kī jaṛ kicẖẖ nāhi Āpan bīj āpe hī kẖāhi

 

A saint’s slanderer has There is (kichh-u naah-i = not any) no (jar) root (ki) of a slanderer, i.e. s/he acts by ego/self-will.

S/he (aapey hi) him/her-self alone (khaah-i) (eats) reaps the crop (aapan = own) s/he (beej) sows i.e. everyone gets consequences of his/her own deeds.

 

ਸੰਤ ਕੇ ਦੋਖੀ ਕਉ ਅਵਰੁ ਨ ਰਾਖਨਹਾਰੁ ॥ ਨਾਨਕ ਸੰਤ ਭਾਵੈ ਤਾ ਲਏ ਉਬਾਰਿ ॥੫॥
Sanṯ ke ḏokẖī ka▫o avar na rākẖanhār Nānak sanṯ bẖāvai ṯā la▫e ubār ||5||

 

(Avar-u na) no one else (raakhanhaar-u) can protect the slanderer of saints,

If the slanderer seeks forgiveness and the saint (bhavai) approves, then the saint (laey ubaar-i) lifts the slanderer from the vice of slander, says fifth Nanak. 5.

 

ਸੰਤ ਕਾ ਦੋਖੀ ਇਉ ਬਿਲਲਾਇ ॥ ਜਿਉ ਜਲ ਬਿਹੂਨ ਮਛੁਲੀ ਤੜਫੜਾਇ ॥
Sanṯ kā ḏokẖī i▫o billā▫e Ji▫o jal bihūn macẖẖulī ṯaṛafṛā▫e

 

(Dokhi) a slanderer of saints (bil-laaey) cries in pain (iau) the way (jau) as (machhuli) a fish (tarrpharaaey) writhes (bihoon) without (jal) water.

ਸੰਤ ਕਾ ਦੋਖੀ ਭੂਖਾ ਨਹੀ ਰਾਜੈ ॥ ਜਿਉ ਪਾਵਕੁ ਈਧਨਿ ਨਹੀ ਧ੍ਰਾਪੈ ॥
Sanṯ kā ḏokẖī bẖūkẖā nahī rājai Ji▫o pāvak īḏẖan nahī ḏẖarāpai

 

A saint’s slanderer of saints achieves nothing; s/he (bhooka = hungry) ever craves without being ever (raajai) satiated.
(Jiau) like (paavak-u) fire is not (dhraapai) satiated with any amount of (eedhan-i) fuel.

 

ਸੰਤ ਕਾ ਦੋਖੀ ਛੁਟੈ ਇਕੇਲਾ ॥ ਜਿਉ ਬੂਆੜੁ ਤਿਲੁ ਖੇਤ ਮਾਹਿ ਦੁਹੇਲਾ ॥
Sanṯ kā ḏokẖī cẖẖutai ikelā Ji▫o bū▫āṛ ṯil kẖeṯ māhi ḏuhelā

 

A saint’s slanderer (chhuttai) is left (akeley) alone – i.e. is lonely because no one wants his/her company.
Like (buaarr-u) deserted (til-u) sesame plant is (duheyla = uncomfortable) left to perish (maah-i) in (kheyt) the agricultural field, since it has no value.

 

ਸੰਤ ਕਾ ਦੋਖੀ ਧਰਮ ਤੇ ਰਹਤ ॥ ਸੰਤ ਕਾ ਦੋਖੀ ਸਦ ਮਿਥਿਆ ਕਹਤ ॥
Sanṯ kā ḏokẖī ḏẖaram ṯe rahaṯ Sanṯ kā ḏokẖī saḏ mithi▫ā kahaṯ

 

A saint’s slanderer is (rahat) bereft of (dharam) righteousness i.e. forgets the purpose of human birth and fails to do his/her duties as a human being.
A slanderer of saints (sad) always (kahat) speaks (mithia) falsehoods – since a saint does nothing to invite slander.

 

ਕਿਰਤੁ ਨਿੰਦਕ ਕਾ ਧੁਰਿ ਹੀ ਪਇਆ ॥ ਨਾਨਕ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਥਿਆ ॥੬॥
Kiraṯ ninḏak kā ḏẖur hī pa▫i▫ā Nānak jo ṯis bẖāvai so▫ī thi▫ā ||6||

 

(Kirat-u) influence of past actions of (nindak) of a slanderer are (paia) is put in his/her nature (dhur-i hi = at source) as is the natural law.
(Jo) whatever (tis-u = that) the Creator (bhaavai) desires (soee) that (theeaa) happens, i.e. everything happens according to natural laws, says fifth Nanak. 6.

 

ਸੰਤ ਕਾ ਦੋਖੀ ਬਿਗੜ ਰੂਪੁ ਹੋਇ ਜਾਇ ॥ ਸੰਤ ਕੇ ਦੋਖੀ ਕਉ ਦਰਗਹ ਮਿਲੈ ਸਜਾਇ ॥
Sanṯ kā ḏokẖī bigaṛ rūp ho▫e jā▫e Sanṯ ke ḏokẖī ka▫o ḏargėh milai sajā▫e

 

A slanderer of saints (hoey jaaey = becomes) is treated as one with (bigarr roop-u) deformed looks i.e. no one likes a slanderer in the society.
A slanderer of saints (milai) gets (sajaaey) punishment (dargah) in Divine court i.e. not accepted for union with the Creator, and sent for reincarnation.

 

ਸੰਤ ਕਾ ਦੋਖੀ ਸਦਾ ਸਹਕਾਈਐ ॥ ਸੰਤ ਕਾ ਦੋਖੀ ਨ ਮਰੈ ਨ ਜੀਵਾਈਐ ॥
Sanṯ kā ḏokẖī saḏā sahkā▫ī▫ai Sanṯ kā ḏokẖī na marai na jīvā▫ī▫ai

 

A slanderer of saints, slanderer ever (sahkaaeeai) breathes heavily, i.e. faces tribulations.
A slanderer of saints is neither (marai) is dead, nor (jeevaaeeai) alive, i.e. remains in great trouble.

 

ਸੰਤ ਕੇ ਦੋਖੀ ਕੀ ਪੁਜੈ ਨ ਆਸਾ ॥ ਸੰਤ ਕਾ ਦੋਖੀ ਉਠਿ ਚਲੈ ਨਿਰਾਸਾ ॥
Sanṯ ke ḏokẖī kī pujai na āsā Sanṯ kā ḏokẖī uṯẖ cẖalai nirāsā

 

(Aasa) wish of a slanderer of saints is not (pujai) fulfilled (aasa) expectations (pujai) fulfilled i.e. does not make use of opportunity of human birth to unite with the Creator.
A slanderer of saints (utth-i chalai = gets up to leave) departs from the world (niraasa) disappointed – for failing to unite with the Almighty.

 

ਸੰਤ ਕੈ ਦੋਖਿ ਨ ਤ੍ਰਿਸਟੈ ਕੋਇ ॥ ਜੈਸਾ ਭਾਵੈ ਤੈਸਾ ਕੋਈ ਹੋਇ ॥
Sanṯ kai ḏokẖ na ṯaristai ko▫e Jaisā bẖāvai ṯaisā ko▫ī ho▫e

 

(Na koe) no one can (tristtai = be stable) have peace (dokh-i) with slander (kai) of (sant) the saints.
One (hoe) becomes (taisa) that (jaisa) according to how his/her (bhaavai) mind works.

 

ਪਇਆ ਕਿਰਤੁ ਨ ਮੇਟੈ ਕੋਇ ॥ ਨਾਨਕ ਜਾਨੈ ਸਚਾ ਸੋਇ ॥੭॥
Pa▫i▫ā kiraṯ na metai ko▫e Nānak jānai sacẖā so▫e ||7||

 

(Na koey) no one can (meyttai) remove (paiaa kirat-u) the influence of past deeds.
(Soey = that) the One (sachaa) the Eternal Master (jaanai) knows everything – and ordains accordingly, says fifth Nanak. 7.

 

ਸਭ ਘਟ ਤਿਸ ਕੇ ਓਹੁ ਕਰਨੈਹਾਰੁ ॥ ਸਦਾ ਸਦਾ ਤਿਸ ਕਉ ਨਮਸਕਾਰੁ ॥
Sabẖ gẖat ṯis ke oh karnaihār Saḏā saḏā ṯis ka▫o namaskār

 

(Sabh) all (ghatt) bodies/minds are (tis key = of that) made by the Creator; (oh-u = that) who is (karnaihaar) does and gets things.
We should (sadaa sadaa) for ever pay (namaskaar-u) obeisance (tis kau) to IT i.e. ever obey

Divine commands

 

ਪ੍ਰਭ ਕੀ ਉਸਤਤਿ ਕਰਹੁ ਦਿਨੁ ਰਾਤਿ ॥ ਤਿਸਹਿ ਧਿਆਵਹੁ ਸਾਸਿ ਗਿਰਾਸਿ ॥
Parabẖ kī usṯaṯ karahu ḏin rāṯ Ŧisėh ḏẖi▫āvahu sās girās

 

We should (ustat-i karah-u) praise (prabh) the Almighty (dinu) day and (raat-i) night.
(Dhiaavah-u) keep God in mind (saas-i) with every breath and (giraas-i) morsel of food – i.e. be conscious of the Creator’s commands in thought, word and deed.

 

ਸਭੁ ਕਛੁ ਵਰਤੈ ਤਿਸ ਕਾ ਕੀਆ ॥ ਜੈਸਾ ਕਰੇ ਤੈਸਾ ਕੋ ਥੀਆ ॥
Sabẖ kacẖẖ varṯai ṯis kā kī▫āJaisā kare ṯaisā ko thī▫ā

 

(Sabh-u kichh-u) everything that (vartai) happens is (tis ka) IT’s (keeaa) doing i.e. everything happens according to Divine laws.
(Jaisa) as the Creator (karey) makes (taisa) so (ko = someone) a person (theeaa) becomes – based on one’s nature formed according to past deeds.

 

ਅਪਨਾ ਖੇਲੁ ਆਪਿ ਕਰਨੈਹਾਰੁ ॥ ਦੂਸਰ ਕਉਨੁ ਕਹੈ ਬੀਚਾਰੁ ॥
Apnā kẖel āp karnaihār Ḏūsar ka▫un kahai bīcẖār

 

Every phenomenon is (apna = own) the Creator’s (kheyl) play and IT is its (karnaihaar-u = doer) director.
(Kaun) what (doosar) other (beechaar-u) view can anyone (kahai) express?

 

Page 281

 

ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰੈ ਤਿਸੁ ਆਪਨ ਨਾਮੁ ਦੇਇ ॥ ਬਡਭਾਗੀ ਨਾਨਕ ਜਨ ਸੇਇ ॥੮॥੧੩॥
Jis no kirpā karai ṯis āpan nām ḏe▫e Badbẖāgī Nānak jan se▫e ||8||13||

 

(Jis no) one on whom the Almighty (kripa karai) is kind, (dey-i) gives awareness of (aapan = own) Divine (naam-u) commands – as guide for life.

(Sey-i) that (Jan) person is (baddbhaagi) fortunate, says fifth Nanak. 8. 13.

 

 

 

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.

 

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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.