Note: This fourteenth Asttpadi of Sukhmani Sahib highlights that there is only one Omnipotent Master, whom alone we should remember and look to IT.

ਸਲੋਕੁ ॥ ਤਜਹੁ ਸਿਆਨਪ ਸੁਰਿ ਜਨਹੁ ਸਿਮਰਹੁ ਹਰਿ ਹਰਿ ਰਾਇ ॥ ਏਕ ਆਸ ਹਰਿ ਮਨਿ ਰਖਹੁ ਨਾਨਕ ਦੂਖੁ ਭਰਮੁ ਭਉ ਜਾਇ ॥੧॥
Salok. Ŧajahu si▫ānap sur janhu simrahu har har rā▫e. Ėk ās har man rakẖahu Nānak ḏūkẖ bẖaram bẖa▫o jā▫e. ||1||

(Slok) prologue. O (sur-i janah-u = gods-like people) good people (tajah-u) give up (siaanap = wisdom) acting by own will and (simrah-u) keep in mind (har-i = dispels vices) the purifying and (har-i = makes green) rejuvenating Naam/ commands of (rai/raaey-i) the Sovereign Almighty.
(Rakhahu) keep (aas) expectations only from (eyk) the One Supreme Master; this way your (dookh-u) grief/pain, (bharam-u) straying from Naam, and resultant (bhau) fear of retribution will (jaaey = go) will be obviated, says fifth Nanak. 1.

ਅਸਟਪਦੀ ॥ ਮਾਨੁਖ ਕੀ ਟੇਕ ਬ੍ਰਿਥੀ ਸਭ ਜਾਨੁ ॥ ਦੇਵਨ ਕਉ ਏਕੈ ਭਗਵਾਨੁ ॥
Asatpaḏī. Mānukẖ kī tek barithī sabẖ jān. Ḏevan ka▫o ekai bẖagvān.

(Asttpadee) composition of eight stanzas. O human, (jaan = know) realize that (tteyk = support) dependence on (maanukh = person) other people is (brithi) in vain.
(Bhagvaan-u = the Master of good fortune) the Almighty (eykai) alone potent (kau) to (deyvan) give – others receive from God and give.

ਜਿਸ ਕੈ ਦੀਐ ਰਹੈ ਅਘਾਇ ॥ ਬਹੁਰਿ ਨ ਤ੍ਰਿਸਨਾ ਲਾਗੈ ਆਇ ॥
Jis kai ḏī▫ai rahai agẖā▫e. Bahur na ṯarisnā lāgai ā▫e.

The Master, by (jis kai) whose (deeai) giving alone one (rahai) remains (aghaaey) satiated i.e. who alone can meet all needs.
(Trisna = craving) running to satisfy needs does not (laagai aaey = comes to stick) afflict.

Message: One achieves all objectives with dignity by obeying Divine commands/doing one’s duties. There is then no need to ask for favours.

ਮਾਰੈ ਰਾਖੈ ਏਕੋ ਆਪਿ ॥ ਮਾਨੁਖ ਕੈ ਕਿਛੁ ਨਾਹੀ ਹਾਥਿ ॥
Mārai rākẖai eko āp. Mānukẖ kai kicẖẖ nāhī hāth.

(Aapey = IT-self) the Almighty (eykai) alone can (maarai) destroy or (raakhai) protect.
There is (kichh-u naahi) nothing (haath-i) in the hands of (maanukh) any person – everything happens by Divine will.

ਤਿਸ ਕਾ ਹੁਕਮੁ ਬੂਝਿ ਸੁਖੁ ਹੋਇ ॥ ਤਿਸ ਕਾ ਨਾਮੁ ਰਖੁ ਕੰਠਿ ਪਰੋਇ ॥
Ŧis kā hukam būjẖ sukẖ ho▫e. Ŧis kā nām rakẖ kanṯẖ paro▫e.

(Sukh hoey) one experiences peace/comfort (boojh-i) by understanding/obeying (tis ka) IT’s (hukam-u) commands, i.e. performing duties in life.
O human being, (rakh-u) keep (tis ka) IT’s (naam-u) commands (proey) strung (kantth-i) round the neck i.e. conform to Divine commands like the beads are controlled string in a rosary.

ਸਿਮਰਿ ਸਿਮਰਿ ਸਿਮਰਿ ਪ੍ਰਭੁ ਸੋਇ ॥ ਨਾਨਕ ਬਿਘਨੁ ਨ ਲਾਗੈ ਕੋਇ ॥੧॥
Simar simar simar parabẖ so▫e. Nānak bigẖan na lāgai ko▫e. ||1||

(Simar-i simar-i siamar-i = keep in mind – thrice) conform to commands of (soey = that) the One (prabh-u) Master, in thought, word and deed.
And you will (laagai) experience no (bighan-u) obstacle in this life and for union with the Creator, on death, says fifth Nanak. 1.

Note: The next stanza exhorts to use the sensory and action organs in a positive way of seeing, hearing and feeling everything as a play of the Creator. This would ensure peace in life and honourable union with the Creator on death.

ਉਸਤਤਿ ਮਨ ਮਹਿ ਕਰਿ ਨਿਰੰਕਾਰ ॥ ਕਰਿ ਮਨ ਮੇਰੇ ਸਤਿ ਬਿਉਹਾਰ ॥
Usṯaṯ man mėh kar nirankār. Kar man mere saṯ bi▫uhār.

O (meyrey) my (man = mind) being (ustat-i kar-i) praise (nirankaar) the formless Creator (mah-i) in (man) mind.
And (kar-i) do (sat-i) truthful (biohaar) dealings i.e. live truthfully according to Divine commands.

ਨਿਰਮਲ ਰਸਨਾ ਅੰਮ੍ਰਿਤੁ ਪੀਉ ॥ ਸਦਾ ਸੁਹੇਲਾ ਕਰਿ ਲੇਹਿ ਜੀਉ ॥
Nirmal rasnā amriṯ pī▫o. Saḏā suhelā kar lehi jī▫o.

With (rasna) the tongue, (peeo) drink (nirmal= pure) purifying (amrit-u) the life-giving elixir i.e. praise Divine virtues and conform to them.  
And thus (kar-i leyhi) make (jeeo = soul) life (suheyla) comfortable (sadaa) forever.

ਨੈਨਹੁ ਪੇਖੁ ਠਾਕੁਰ ਕਾ ਰੰਗੁ ॥ ਸਾਧਸੰਗਿ ਬਿਨਸੈ ਸਭ ਸੰਗੁ ॥
Nainhu pekẖ ṯẖākur kā rang. Sāḏẖsang binsai sabẖ sang.

(Nainah-u) with the eyes, (peykh) see (rang-u) the play of (thaakur) the Master i.e. identify the Creator’s hand in everything that happens.
(Sabh) all other (sang-u) company – for transitory pleasures – (binsai = destroyed) is given up when life is led (saadhsang-i) with company/guidance of the guru.

ਚਰਨ ਚਲਉ ਮਾਰਗਿ ਗੋਬਿੰਦ ॥ ਮਿਟਹਿ ਪਾਪ ਜਪੀਐ ਹਰਿ ਬਿੰਦ ॥
Cẖaran cẖala▫o mārag gobinḏ. Mitėh pāp japī▫ai har binḏ.

Let our (charan) feet (chalau) walk (maarag-i) on the path told by (gobind) the Master of the world, i.e. do your duties in life. (Paap) wrongdoings (mittah-i = erased) are shed by (japeeai) remembering/conforming to commands of (har-i) the Almighty (bind) for a short while.

ਕਰ ਹਰਿ ਕਰਮ ਸ੍ਰਵਨਿ ਹਰਿ ਕਥਾ ॥ ਹਰਿ ਦਰਗਹ ਨਾਨਕ ਊਜਲ ਮਥਾ ॥੨॥
Kar har karam sarvan har kathā. Har ḏargėh Nānak ūjal mathā. ||2||

(Sravan-i) with the ears listen to (kathaa) discourse on (har-i) Divine virtues and commands, and use (kar) hands to perform (karam= deeds) duties allotted by (har-i) the Creator – which are present in your mind.

You will then have (oojal = clean) radiant (mathaa) forehead (dargah) in Divine court, i.e. will honourably unite with the Almighty, says fifth Nanak. 2.

Note: The stanzas and verses below bring out various aspects of Gurmat, the guru’s teachings and the benefits of following them. Each verse gives the teaching and the benefit of following it.

ਬਡਭਾਗੀ ਤੇ ਜਨ ਜਗ ਮਾਹਿ ॥ ਸਦਾ ਸਦਾ ਹਰਿ ਕੇ ਗੁਨ ਗਾਹਿ ॥
Badbẖāgī ṯe jan jag māhi. Saḏā saḏā har ke gun gāhi.

(Jag maah-i) in the world, (tey jan) those persons are (badbhaagi) fortunate,
who (sadaa sadaa) forever (gaah-i = sing) praise/emulate (gun) virtues (key) of (har-i) the Almighty – because they receive Divine grace.

ਰਾਮ ਨਾਮ ਜੋ ਕਰਹਿ ਬੀਚਾਰ ॥ ਸੇ ਧਨਵੰਤ ਗਨੀ ਸੰਸਾਰ ॥
Rām nām jo karahi bīcẖār. Se ḏẖanvanṯ ganī sansār.

(Jo) those who (karah-i beechaar = reflect on) understand and conform to (raam naam) Divine virtues commands – the guide for leading life.
They are (gani) counted as (dhanvant) wealthy in (sansaar) in the world, i.e. they are at peace in life, and unite with the Almighty on death.

ਮਨਿ ਤਨਿ ਮੁਖਿ ਬੋਲਹਿ ਹਰਿ ਮੁਖੀ ॥ ਸਦਾ ਸਦਾ ਜਾਨਹੁ ਤੇ ਸੁਖੀ ॥
Man ṯan mukẖ bolėh har mukẖī. Saḏā saḏā jānhu ṯe sukẖī.

Those who (bolah-i = say) praise virtues of the Almighty (mukhi) from the mouth, and obey Divine commands (man-i = in mind) in thought, (tan-i = in body) in actions and (mukh-i = with mouth) in speech.
(Jaanah-u = know) consider (tey) them (sadaa sadaa) forever (sukhi = comfortable) at peace.

ਏਕੋ ਏਕੁ ਏਕੁ ਪਛਾਨੈ ॥ ਇਤ ਉਤ ਕੀ ਓਹੁ ਸੋਝੀ ਜਾਨੈ ॥
Ėko ek ek pacẖẖānai. Iṯ uṯ kī oh sojẖī jānai.

One who (pachhaanai) recognizes (eyko eyk-u eyk-u – the one thrice) the Almighty in the creatures three regions – water, land and space. (Oh) that person (sojhi jaanai) has awareness of (it = here) life and (ut) the hereafter.

ਨਾਮ ਸੰਗਿ ਜਿਸ ਕਾ ਮਨੁ ਮਾਨਿਆ ॥ ਨਾਨਕ ਤਿਨਹਿ ਨਿਰੰਜਨੁ ਜਾਨਿਆ ॥੩॥
Nām sang jis kā man māni▫ā. Nānak ṯinėh niranjan jāni▫ā. ||3||

(Jis ka) one whose (man-u) mind (maania = accepts) conforms (sang-i) with (naam) with Divine virtues and commands.
(Tinah-i) that person (jaania = knows) experiences the presence of (niranjan-u) the pristine Almighty within, says fifth Nanak. 3.

ਗੁਰ ਪ੍ਰਸਾਦਿ ਆਪਨ ਆਪੁ ਸੁਝੈ ॥ ਤਿਸ ਕੀ ਜਾਨਹੁ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥
Gur parsāḏ āpan āp sujẖai. Ŧis kī jānhu ṯarisnā bujẖai.

One who (gurprasaad-i) with the guru’s grace/guidance (sujhai) becomes conscious of (aapan aap) the self, i.e. becomes aware of Naam/Divine commands within.
(Jaanh-u = know) consider (tis ki) his/her (trisna = craving) running around to satisfy desires (bujhai = quenched) has ended – because that person draws solace from within and no longer looks elsewhere.

ਸਾਧਸੰਗਿ ਹਰਿ ਹਰਿ ਜਸੁ ਕਹਤ ॥ ਸਰਬ ਰੋਗ ਤੇ ਓਹੁ ਹਰਿ ਜਨੁ ਰਹਤ ॥
Sāḏẖsang har har jas kahaṯ. Sarab rog ṯe oh har jan rahaṯ.

One who (kahat = says) praises/emulates (jas-u = glory) virtues of (har-i har-i) the Almighty (saadhdang-i) with company/guidance of the guru.
(Oh-u) that (jan-u = servant) obedient devotee of the Almighty becomes (rahat = devoid of) free of (sarab) all (rog = ailments) afflictions.

ਅਨਦਿਨੁ ਕੀਰਤਨੁ ਕੇਵਲ ਬਖ੍ਯ੍ਯਾਨੁ ॥ ਗ੍ਰਿਹਸਤ ਮਹਿ ਸੋਈ ਨਿਰਬਾਨੁ ॥
An▫ḏin kīrṯan keval bakẖ▫yān. Garihsaṯ mėh so▫ī nirbān.

One who (andin-u = everyday) ever (keertan-u) sings and listens or gives (bakhyaan) discourses (keyval) only on virtues of the Creator – and lives by them.
(Soee) that person (nirbaan-u) is free of attachment while being (mah-i) in (grihast) the family.

ਏਕ ਊਪਰਿ ਜਿਸੁ ਜਨ ਕੀ ਆਸਾ ॥ ਤਿਸ ਕੀ ਕਟੀਐ ਜਮ ਕੀ ਫਾਸਾ ॥
Ėk ūpar jis jan kī āsā. Ŧis kī katī▫ai jam kī fāsā.

(Jan) a person (jis-u ki) whose (aasa) expectation is (oopar-i) on, i.e. who invokes, only (eyk) the One Almighty.
(Tis ki) his/her (phaasa) noose (ki) of (jam) Divine justice (katteeai) is cut, i.e. s/he is free from vices in life, and not confronted by Divine justice.

ਪਾਰਬ੍ਰਹਮ ਕੀ ਜਿਸੁ ਮਨਿ ਭੂਖ ॥ ਨਾਨਕ ਤਿਸਹਿ ਨ ਲਾਗਹਿ ਦੂਖ ॥੪॥
Pārbarahm kī jis man bẖūkẖ. Nānak ṯisėh na lāgėh ḏūkẖ. ||4||

One (jis-u) whose (man-i) mind has (bhookh = hunger) yearning to unite with (paarbrahm) the Supreme Spirit– she commits no transgressions.
(Dookh) grief does not (laagah-i) touch (tisah-i) him/her, says fifth Nanak. 4.

ਜਿਸ ਕਉ ਹਰਿ ਪ੍ਰਭੁ ਮਨਿ ਚਿਤਿ ਆਵੈ ॥ ਸੋ ਸੰਤੁ ਸੁਹੇਲਾ ਨਹੀ ਡੁਲਾਵੈ ॥
Jis ka▫o har parabẖ man cẖiṯ āvai. So sanṯ suhelā nahī dulāvai.

(Jis kau) one to whose (chit-i) consciousness (har-i prabh) the Almighty (aavai) comes, i.e. one who remembers and conforms to Divine virtues and commands.
(So) that person is a (sant) saint; s/he feels (suheyla) comfortable/steadfast and (nahi) does not (ddulaavai = waver) look elsewhere.

This is elaborated below.

ਜਿਸੁ ਪ੍ਰਭੁ ਅਪੁਨਾ ਕਿਰਪਾ ਕਰੈ ॥ ਸੋ ਸੇਵਕੁ ਕਹੁ ਕਿਸ ਤੇ ਡਰੈ ॥
Jis parabẖ apunā kirpā karai. So sevak kaho kis ṯe darai.

(Jis) one on whom the Master (apuna = own) of all (kirpa karai) bestows grace – to enable living by Divine commands, s/he commits novices.
(Kah-u = say) tell me, (kis tey) whom would that (seyvak = servant) devotee (ddarai) be afraid of?

ਜੈਸਾ ਸਾ ਤੈਸਾ ਦ੍ਰਿਸਟਾਇਆ ॥ ਅਪੁਨੇ ਕਾਰਜ ਮਹਿ ਆਪਿ ਸਮਾਇਆ ॥
Jaisā sā ṯaisā ḏaristā▫i▫ā. Apune kāraj mėh āp samā▫i▫ā.

By such a devotee, the Creator (dristtaaia) is seen (taisa) that (jaisa sa) as IT is i.e. reveals IT’s mysteries to the devotee.
and the devotee sees the Creator (samaaia) absorbed/engaged in (apuney) own (kaaraj) task i.e. the devotee sees the Creator’s hand in everything that happens in nature.

ਸੋਧਤ ਸੋਧਤ ਸੋਧਤ ਸੀਝਿਆ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਤਤੁ ਸਭੁ ਬੂਝਿਆ ॥
Soḏẖaṯ soḏẖaṯ soḏẖaṯ sījẖi▫ā. Gur parsāḏ ṯaṯ sabẖ būjẖi▫ā.

One who (sodhat sodhat sodhat) keeps reflecting on what is happening in the world-play, (seejhiaa) succeeds – in seeing the Almighty everywhere and in everyone.

S/he (boojhiaa) understands (sabh-u) the total (tat-u = essence) reality (gur prasaad-i) with the guru’s grace/guidance.

ਜਬ ਦੇਖਉ ਤਬ ਸਭੁ ਕਿਛੁ ਮੂਲੁ ॥ ਨਾਨਕ ਸੋ ਸੂਖਮੁ ਸੋਈ ਅਸਥੂਲੁ ॥੫॥
Jab ḏekẖ▫a▫u ṯab sabẖ kicẖẖ mūl. Nānak so sūkẖam so▫ī asthūl. ||5||

I learnt this from the guru; now (jab = when) wherever I (deykhau) look (tab = then) there I find the Creator at (mool-u) the root) the essence/Creator in (sabh-u kichh-u) everything i.e. the Creator is the source of and is present in everything and everyone.
(So = that) IT is (sookham = subtle) the spirit behind everything and (soee) IT is (asthool = gross) the physical manifestation in nature, says fifth Nanak. 5.

Note: Some faiths like Christianity believe that on death, both the soul and the body die. However, according to Gurmat, the guru’s teachings, the soul is immortal and on death leaves the physical body. It either unites with the Creator or is born into another body – as decided by the Creator based on its deeds. The latter is the context of the next verse.

ਨਹ ਕਿਛੁ ਜਨਮੈ ਨਹ ਕਿਛੁ ਮਰੈ ॥ ਆਪਨ ਚਲਿਤੁ ਆਪ ਹੀ ਕਰੈ ॥
Nah kicẖẖ janmai nah kicẖẖ marai. Āpan cẖaliṯ āp hī karai.

(Nah kichh-u) nothing (janmai) is born and nothing (marai) dies i.e. a person is the soul, not the physical body.
This is (aapan = own) the Creator’s (chalit-u) play which IT (karai) performs (aap hi) IT-self.

ਆਵਨੁ ਜਾਵਨੁ ਦ੍ਰਿਸਟਿ ਅਨਦ੍ਰਿਸਟਿ ॥ ਆਗਿਆਕਾਰੀ ਧਾਰੀ ਸਭ ਸ੍ਰਿਸਟਿ ॥
Āvan jāvan ḏarisat an▫ḏarisat. Āgi▫ākārī ḏẖārī sabẖ sarisat.

The (aavan-u = coming) births and (jaavan-u = going) deaths, (dristt-i = visible) the physical body and (andrist-it = unseen) the soul,
and the total (sristt-i) universe (dhaari = supported) created by the Creator and made (aagiaakaari) subject to IT’s commands/Divine laws.

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ਆਪੇ ਆਪਿ ਸਗਲ ਮਹਿ ਆਪਿ ॥ ਅਨਿਕ ਜੁਗਤਿ ਰਚਿ ਥਾਪਿ ਉਥਾਪਿ ॥
Āpe āp sagal mėh āp. Anik jugaṯ racẖ thāp uthāp.

The Creator exists (aapey aap-i) by IT-self – i.e. is IT’s own creation; IT created the universe, and is (aap-i) IT-self present (mah-i) in (sagal) all as the Spirit/natural laws.
IT (rach-i) creates in (anik) numerous (jugat-i) ways, (thaap-i = install) places the souls/creatures in the roles IT decides and at a predetermined times (uthaap-i = de-installs) takes them away.

ਅਬਿਨਾਸੀ ਨਾਹੀ ਕਿਛੁ ਖੰਡ ॥ ਧਾਰਣ ਧਾਰਿ ਰਹਿਓ ਬ੍ਰਹਮੰਡ ॥
Abẖināsī nāhī kicẖẖ kẖand. Ḏẖāraṇ ḏẖār rahi▫o barahmand.

The creatures come and go; but the Creator IT-self is (abinaasi) imperishable and (naahi khand) not broken into (kichh-u = anything) pieces i.e. is One Eternal Master and not identified with gods and goddesses.
IT ever (dhaar-i rahio = supports) sustains (dhaaran) the created (brahmand) universe.

ਅਲਖ ਅਭੇਵ ਪੁਰਖ ਪਰਤਾਪ ॥ ਆਪਿ ਜਪਾਏ ਤ ਨਾਨਕ ਜਾਪ ॥੬॥
Alakẖ abẖev purakẖ parṯāp. Āp japā▫e ṯa Nānak jāp. ||6||

Being (alakh) unseen and (abheyv) incomprehensible, no one knows what the Creator is like; we can only experience (partaap) the splendour of (purakh) the all-pervasive Master.
When the Almighty (aap-i) IT-self (japaaey) remembers/conforms to Divine commands, (ta) then one (jaap) conforms, says fifth Nanak. 6.

ਜਿਨ ਪ੍ਰਭੁ ਜਾਤਾ ਸੁ ਸੋਭਾਵੰਤ ॥ ਸਗਲ ਸੰਸਾਰੁ ਉਧਰੈ ਤਿਨ ਮੰਤ ॥
Jin parabẖ jāṯā so sobẖāvanṯ. Sagal sansār uḏẖrai ṯin manṯ.

(Jin) those who (jaata) know about, i.e. become aware of (prabh-u) the Master within, (s-u) they (sobhavant) praiseworthy.
(Sagal) all (sansaar-u = world) humankind is (udhrai) saved – from vices in the world-play – (tin) by following their (mant) guidance.

ਪ੍ਰਭ ਕੇ ਸੇਵਕ ਸਗਲ ਉਧਾਰਨ ॥ ਪ੍ਰਭ ਕੇ ਸੇਵਕ ਦੂਖ ਬਿਸਾਰਨ ॥
Parabẖ ke sevak sagal uḏẖāran. Parabẖ ke sevak ḏūkẖ bisāran.

Such (seyvak = servants) obedient devotees (prabh key) of the Almighty (udhaaran) save (sagal) everyone from vices.
Such (seyvak = servants) obedient devotees (prabh key) of the Almighty enable everyone to (bisaaran = forget) obviate the resultant (dookh = pain) suffering – of continued separation from the Creator.

ਆਪੇ ਮੇਲਿ ਲਏ ਕਿਰਪਾਲ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਜਪਿ ਭਏ ਨਿਹਾਲ ॥
Āpe mel la▫e kirpāl. Gur kā sabaḏ jap bẖa▫e nihāl.

(Kirpaal = house of compassion) the compassionate Master (aapey) IT-self (meyl laey) unites them with IT-self – those who follow the guru’s guidance.
Those who (jap-i) remember/follow (sabad-u = word) the teachings (gur ka) of the guru; they obtain vision of the Master within and (bhaey nihaal) feel happy.

ਉਨ ਕੀ ਸੇਵਾ ਸੋਈ ਲਾਗੈ ॥ ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰਹਿ ਬਡਭਾਗੈ ॥
Un kī sevā so▫ī lāgai. Jis no kirpā karahi badbẖāgai.

(Soee) only such a person (laagai) engages (un ki) in their (seyva) service, i.e. follows the devotees,
(jis no) on which (badbhaagai) fortunate person, Creator (kripa karah-i) bestows grace, i.e. leads to their company.

ਨਾਮੁ ਜਪਤ ਪਾਵਹਿ ਬਿਸ੍ਰਾਮੁ ॥ ਨਾਨਕ ਤਿਨ ਪੁਰਖ ਕਉ ਊਤਮ ਕਰਿ ਮਾਨੁ ॥੭॥
Nām japaṯ pāvahi bisrām. Nānak ṯin purakẖ ka▫o ūṯam kar mān. ||7||

Those who (japat) remember/conform to (naam-u) Divine commands they (paavah-i bisraam = be restful) attains peace, i.e. become steadfast in conformance to Divine virtues and commands.
(Maan-u) recognize (tin) those (purakh kau) persons (ootam kar-i) as sublime, i.e. having overcome temptations, says fifth Nanak. 7.

ਜੋ ਕਿਛੁ ਕਰੈ ਸੁ ਪ੍ਰਭ ਕੈ ਰੰਗਿ ॥ ਸਦਾ ਸਦਾ ਬਸੈ ਹਰਿ ਸੰਗਿ ॥
Jo kicẖẖ karai so parabẖ kai rang. Saḏā saḏā basai har sang.

(Jo kichh-u) whatever a devotee does is in (rang-i) the colour (kai) of (prabh) the Master i.e. with the Almighty in mind. S/he (sadaa sadaa) forever (basai) lives (sang-i) in the company of (har-i) the Master i.e. ever has the Almighty in mind.

ਸਹਜ ਸੁਭਾਇ ਹੋਵੈ ਸੋ ਹੋਇ ॥ ਕਰਣੈਹਾਰੁ ਪਛਾਣੈ ਸੋਇ ॥
Sahj subẖā▫e hovai so ho▫e. Karṇaihār pacẖẖāṇai so▫e.

S/he accepts that (hovai) whatever happens (so) that (hoey) happens (sahj subhaaey) naturally, i.e. according to Divine laws.
S/he (pachhaanai) recognizes (soey = that) the Almighty as (karnaihaar) the doer – and accepts it happily.

ਪ੍ਰਭ ਕਾ ਕੀਆ ਜਨ ਮੀਠ ਲਗਾਨਾ ॥ ਜੈਸਾ ਸਾ ਤੈਸਾ ਦ੍ਰਿਸਟਾਨਾ ॥
Parabẖ kā kī▫ā jan mīṯẖ lagānā. Jaisā sā ṯaisā ḏaristānā.

(Keeaa) the doings (prabh ka) of the Master (lagaana) seem (meettha) sweet to (jan) the devotee i.e. s/he accepts the Master’s will good for him/her.
S/he (dristtaana) is seen (taisa) that way (jaisa) as s/he (sa) is, i.e. does not pretend.

ਜਿਸ ਤੇ ਉਪਜੇ ਤਿਸੁ ਮਾਹਿ ਸਮਾਏ ॥ ਓਇ ਸੁਖ ਨਿਧਾਨ ਉਨਹੂ ਬਨਿ ਆਏ ॥
Jis ṯe upje ṯis māhi samā▫e. O▫e sukẖ niḏẖān unhū ban ā▫e.

The devotee (samaaey) merges (maah-i) in (tis-u = that) the Creator (jis tey) from whom s/he (upjey = was born) came.
(Oey) this is (sukh nidhaan = treasure of comforts) the ultimate peace/happiness and (ban-i aaey) is deserved by (unhoo) him/her alone i.e. by accepting Divine will.

ਆਪਸ ਕਉ ਆਪਿ ਦੀਨੋ ਮਾਨੁ ॥ ਨਾਨਕ ਪ੍ਰਭ ਜਨੁ ਏਕੋ ਜਾਨੁ ॥੮॥੧੪॥
Āpas ka▫o āp ḏīno mān. Nānak parabẖ jan eko jān. ||8||14||

In fact, by honouring the devotee, (aap-i = self) the Creator (deeno = gives) bestows (maan-u) honour (aapas kau) on IT-self.
(Jaan-u = know) consider (prabh) the Creator and (jan-u) the devotee (eyko) as one, says fifth Nanak. 8. 14.