SGGS pp 348-349, Aasa M: 1, Shabads 1-2.

ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ਰਾਗੁ ਆਸਾ ਮਹਲਾ ੧ ਚਉਪਦੇ ਘਰੁ ੨ ॥
Ik▫oaʼnkār saṯgur parsāḏ. Rāg āsā mėhlā 1 cẖa▫upḏe gẖar 2.

Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

Composition of the first Guru in Raga Aasa, (chaupadey) of four stanzas, (ghar-u 2) to be sung in the second clef/beat.

ਸੁਣਿ ਵਡਾ ਆਖੈ ਸਭ ਕੋਈ ॥ਕੇਵਡੁ ਵਡਾ ਡੀਠਾ ਹੋਈ ॥ਕੀਮਤਿ ਪਾਇ ਨ ਕਹਿਆ ਜਾਇ ॥ ਕਹਣੈ ਵਾਲੇ ਤੇਰੇ ਰਹੇ ਸਮਾਇ ॥੧॥
Suṇ vadā ākẖai sabẖ ko▫ī. Kevad vadā dīṯẖā ho▫ī. Kīmaṯ pā▫e na kahi▫ā jā▫e. Kahṇai vāle ṯere rahe samā▫e. ||1||

(Sun-i) hearing others, (sabh koee) everyone says God is (vaddaa = big) great; but (keyvadd-u vaddaa) how great can only be known by someone who (ddeettha hoee) has seen.
Since no one has seen; no one can (keemat-i paaey) appraise or (kahia jaaey) describe the greatness of the Almighty.
(Kahaney vaaley) those who can say, – do not say but – (rahey samaaey) remain absorbed (teyrey) in You – in praising Your virtues, o Almighty. 1.

Page 349

ਵਡੇ ਮੇਰੇ ਸਾਹਿਬਾ ਗਹਿਰ ਗੰਭੀਰਾ ਗੁਣੀ ਗਹੀਰਾ ॥ ਕੋਈ ਨ ਜਾਣੈ ਤੇਰਾ ਕੇਤਾ ਕੇਵਡੁ ਚੀਰਾ ॥੧॥ ਰਹਾਉ ॥
vade mere sāhibā gahir gambẖīrā guṇī gahīrā. Ko▫ī na jāṇai ṯerā keṯā kevad cẖīrā. ||1|| rahā▫o.

(Meyrey) my (vaddey) great (saahibaa) Master, You are (gahir gambheera) profound and Your (guni) virtues (gaheera = deep) unfathomable.
(Koee na) no one (jaanai) knows (keyta) how (keyvadd-u = how big) big Your (cheera) domain is i.e. Your powers are beyond measure. 1.
(Rahaau) dwell on this and contemplate.

ਸਭਿ ਸੁਰਤੀ ਮਿਲਿ ਸੁਰਤਿ ਕਮਾਈ ॥ ਸਭ ਕੀਮਤਿ ਮਿਲਿ ਕੀਮਤਿ ਪਾਈ ॥ਗਿਆਨੀ ਧਿਆਨੀ ਗੁਰ ਗੁਰ ਹਾਈ ॥

ਕਹਣੁ ਨ ਜਾਈ ਤੇਰੀ ਤਿਲੁ ਵਡਿਆਈ ॥੨॥

Sabẖ surṯī mil suraṯ kamā▫ī. Sabẖ kīmaṯ mil kīmaṯ pā▫ī. Gi▫ānī ḏẖi▫ānī gur gur hā▫ī. Kahaṇ na jā▫ī ṯerī ṯil vadi▫ā▫ī. ||2||

Even if (sabh-i) all (surtee) who hear of Your virtues get (mil-i) together and (surt-i kamaaee) carry out intellectual exercise.
Even if (sabh) all (keemat-i) appraisers (mil-i) together (keemat-i paaee) to appraise You/estimate Your powers.
(Giaani) those claiming to be knowledgeable, (dhiaani) those who contemplate, the gurus and (gur-haaee) the great gurus may try.
But they will (na jaaee) not be able to (kahn-u = say) describe even (til-u = equal to sesame seed) a bit of (teyri) Your (vaddiaaee) greatness. 2.

Note: The Guru now describes the methods employed by the seekers to know about God but says this is possible only through Divine grace.

ਸਭਿ ਸਤ ਸਭਿ ਤਪ ਸਭਿ ਚੰਗਿਆਈਆ ॥ਸਿਧਾ ਪੁਰਖਾ ਕੀਆ ਵਡਿਆਈਆਂ ॥

Sabẖ saṯ sabẖ ṯap sabẖ cẖang▫ā▫ī▫ā. Siḏẖā purkẖā kī▫ā vadi▫ā▫ī▫āʼn.

People may engage in (sabh-i) all acts of (sat) charities, (tap) austerities, and (changiaaeea = good acts) philanthropic deeds. (Sidha purkha) those having occult powers may (vaddiaaeeaa’n) earn fame.

ਤੁਧੁ ਵਿਣੁ ਸਿਧੀ ਕਿਨੈ ਨ ਪਾਈਆ ॥ਕਰਮਿ ਮਿਲੈ ਨਾਹੀ ਠਾਕਿ ਰਹਾਈਆ ॥੩॥

Ŧuḏẖ viṇ siḏẖī kinai na pā▫ī▫ā. Karam milai nāhī ṯẖāk rahā▫ī▫ā. ||3||

But (sidhi) success in finding You is not (paaeea) achieved (vin-u) without (tudh-u = you) Your grace.
If (karam) grace (milai) is received, no (tthaak-i) obstacle (rahaaeea) can stop from reaching You. 3.

The idea continues:

ਆਖਣ ਵਾਲਾ ਕਿਆ ਬੇਚਾਰਾ ॥ਸਿਫਤੀ ਭਰੇ ਤੇਰੇ ਭੰਡਾਰਾ ॥

Ākẖaṇ vālā ki▫ā becẖārā. Sifṯī bẖare ṯere bẖandārā. (Teyrey) Your (bhanddaara) storehouses (bharey) are full of (sifti) virtues i.e. You have unlimited virtues. (Kiaa) who is (beychaara) the poor mortal (aakhan-vaala) to describe them? i.e. no one do justice to description of Your virtues.

ਜਿਸੁ ਤੂੰ ਦੇਹਿ ਤਿਸੈ ਕਿਆ ਚਾਰਾ ॥ ਨਾਨਕ ਸਚੁ ਸਵਾਰਣਹਾਰਾ ॥੪॥੧॥

Jis ṯūʼn ḏėh ṯisai ki▫ā cẖārā. Nānak sacẖ savāraṇhārā. ||4||1||

(Jis-u) one to whom (too’n) You (deyh-i) give the understanding can know; (tisai) s/he needs to make (kiaa = what?) no (chaara = own way) know on his/her own i.e. the mortal knows as enabled by You.
You, (sach-u) the eternal Master (savaaran-haara) accomplishes everything, says Guru Nanak. 4. 1.

——————————————————–

ਆਸਾ ਮਹਲਾ ੧ ॥ ਆਖਾ ਜੀਵਾ ਵਿਸਰੈ ਮਰਿ ਜਾਉ ॥ ਆਖਣਿ ਅਉਖਾ ਸਾਚਾ ਨਾਉ ॥ ਸਾਚੇ ਨਾਮ ਕੀ ਲਾਗੈ ਭੂਖ ॥

ਤਿਤੁ ਭੂਖੈ ਖਾਇ ਚਲੀਅਹਿ ਦੂਖ ॥੧॥
Āsā mėhlā 1.Ākẖā jīvā visrai mar jā▫o. Ākẖaṇ a▫ukẖā sācẖā nā▫o. Sācẖe nām kī lāgai bẖūkẖ.

Ŧiṯ bẖūkẖai kẖā▫e cẖalī▫ahi ḏūkẖ. ||1||

When I (aakhaa = say) remember/conform to – Divine virtues and commands – I (jeeva) live/do not fall prey to vices, but (mar-i jaau) die/succumb to vices when I (visrai) forget them. But (aakhan = saying) knowing (saacha) the eternal (naau) Divine virtues and commands fully is (aukha) difficult – one needs the guru’s guidance.
When (bhookh) appetite for (saachey) the eternal (naam) Divine virtues (laagai) develops. And (tit-u) that (bhookhai) hungry person (khaaey) eats, i.e. when one yearns for finding the Almighty and acts by Naam, then (tit-u) that seeker’s  (dookh = pain, chaleeah-i = goes) yearning is fulfilled. 1.

ਸੋ ਕਿਉ ਵਿਸਰੈ ਮੇਰੀ ਮਾਇ ॥ਸਾਚਾ ਸਾਹਿਬੁ ਸਾਚੈ ਨਾਇ ॥੧॥ ਰਹਾਉ ॥
So ki▫o visrai merī mā▫e. Sācẖā sāhib sācẖai nā▫e. ||1|| rahā▫o.

O (meyri) my mother, – an expression of emotion – (kiau) how can I forget (so = that) the Master,
(saacha) the eternal (sahib) Master and (saachai) eternal (naaey) Naam/commands/authority.

(Rahaau) pause and contemplate on this.

ਸਾਚੇ ਨਾਮ ਕੀ ਤਿਲੁ ਵਡਿਆਈ ॥ਆਖਿ ਥਕੇ ਕੀਮਤਿ ਨਹੀ ਪਾਈ ॥ ਜੇ ਸਭਿ ਮਿਲਿ ਕੈ ਆਖਣ ਪਾਹਿ ॥ਵਡਾ ਨ ਹੋਵੈ ਘਾਟਿ ਨ ਜਾਇ ॥੨॥
Sācẖe nām kī ṯil vadi▫ā▫ī. Ākẖ thake kīmaṯ nahī pā▫ī. Je sabẖ mil kai ākẖaṇ pāhi. vadā na hovai gẖāt na jā▫e. ||2||

People (thakey) get tired (aakh-i = saying) trying to recount, but (nahi paaee) do not get (keemat-i = value) the understanding of even (til-u = equal to sesame seed) a bit of (vaddiaaee) the greatness of (saachey) eternal (naam) Divine virtues of the Almighty.
The Almighty’s greatness is not because of people’s praise. Even (jey) if (sabh-i) every one (mili kai) gets together (paahi) to engage (aakhan = saying) in praising Divine virtues, IT (na hovai) does not become (vaddaa) greater. And IT’s greatness (na jaaey) is not (ghaatt-i) reduced – if no one praises IT i.e. the Creator does not need endorsement. 2.

ਨਾ ਓਹੁ ਮਰੈ ਨ ਹੋਵੈ ਸੋਗੁ ॥ਦੇਂਦਾ ਰਹੈ ਨ ਚੂਕੈ ਭੋਗੁ ॥ ਗੁਣੁ ਏਹੋ ਹੋਰੁ ਨਾਹੀ ਕੋਇ ॥

ਨਾ ਕੋ ਹੋਆ ਨਾ ਕੋ ਹੋਇ ॥੩॥
Nā oh marai na hovai sog. Ḏeʼnḏā rahai na cẖūkai bẖog. Guṇ eho hor nāhī ko▫e. Nā ko ho▫ā nā ko ho▫e. ||3||

IT does not (marai) die and there (na hovai) is no (sog-u) sorrow/grief – that the provider has died. IT (deynda rahai) keeps giving and (bhog-u) the needs of the people (chookai = end) are not denied.
(Eyho) this is (gun = virtue) the greatness of the Master; there is none (hor-u) another eternal like IT. There has (hoaa) been (na ko) none and (na hoey) shall be none. 3.

ਜੇਵਡੁ ਆਪਿ ਤੇਵਡ ਤੇਰੀ ਦਾਤਿ ॥ਜਿਨਿ ਦਿਨੁ ਕਰਿ ਕੈ ਕੀਤੀ ਰਾਤਿ ॥ਖਸਮੁ ਵਿਸਾਰਹਿ ਤੇ ਕਮਜਾਤਿ ॥ਨਾਨਕ ਨਾਵੈ ਬਾਝੁ ਸਨਾਤਿ ॥੪॥੨॥
Jevad āp ṯevad ṯerī ḏāṯ. Jin ḏin kar kai kīṯī rāṯ. Kẖasam visārėh ṯe kamjāṯ. Nānak nāvai bājẖ sanāṯ. ||4||2||

O Almighty, (teyri) Your (data-i) benedictions are (teyvadd) as great (jeyvadd-u) as great You are (aap-i) Your-self, (jin-i) who (kar-i kai) creates (din) day and then (raat-i) night i.e. who regulates life between work and rest.
Anyone who (visaarah-i) forgets (khasam) the Master is (kamjaat-i) of a low class i.e. this is unbecoming of the humans. Anyone who (baajh = without) forgets to obey Naam, is of (sanaat-i) lower state. 4. 2.

SGGS pp 348, Aasa M: 4, So Purakh.

Note: The Shabad of the fourth Guru below, uses certain words twice. This is the style of the Fourth Guru and usually used to emphasize those expressions. This is found in many of his compositions. In fact, sometimes the same word is used many times continuously in the same verse.

Note: This Shabad uses the expressions ਪੁਰਖੁ (purakh). ਪੁਰਖ has many meanings including man and spirit. ਪੁਰਖੁ is its singular form and applies to the Supreme Being. It also uses ਨਿਰੰਜਨੁ (nir-anjan) meaning unstained. It is a compound word comprising of ‘Nir’ meaning ‘without’ and ‘Anjan’ which means collyrium and refers to a soot-like powder used as medicine or makeup for the eye. It is black and leaves a stain. Nir-anjan refers to a mind unstained by evil and is used mostly for the Almighty. The humans are asked to emulate this and be niranjan.

ਆਸਾ ਮਹਲਾ ੪ ॥ ਸੋ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਹਰਿ ਪੁਰਖੁ ਨਿਰੰਜਨੁ ਹਰਿ ਅਗਮਾ ਅਗਮ ਅਗਮਅਪਾਰਾ ॥ ਸਭਿ ਧਿਆਵਹਿ ਸਭਿ ਧਿਆਵਹਿ ਤੁਧੁ ਜੀ ਹਰਿ ਸਚੇ ਸਿਰਜਣਹਾਰਾ ॥
Āsā mėhlā 4. So purakẖ niranjan har purakẖ niranjan har agmā agam apārā. Sabẖ ḏẖi▫āvahi sabẖ ḏẖi▫āvahi ṯuḏẖ jī har sacẖe sirjaṇhārā.

(So = that) the One (purakh-u) all pervasive (har-i) Almighty is (niranjan-u = unstained) untouched by temptations of the world-play, is (agama agam) beyond reach/comprehension, and (apaara = with no other end) Infinite – in domain, virtues and powers.
O (ji) revered Master, (sabh-i = all) every one (dhiaavah-i) invokes (tudh-u) You as (sachey) the Eternal (sirjanhaara) Creator.

Note: It would be noticed that in the first line of the above verse the Almighty is referred to in third person but addressed in the second person in the second line. This is a frequent occurrence in Gurbani and shows the ecstatic state of mind experiencing the Almighty near and talk in second person, and sometimes far and talk in third person.

ਸਭਿ ਜੀਅ ਤੁਮਾਰੇ ਜੀ ਤੂੰ ਜੀਆ ਕਾ ਦਾਤਾਰਾ ॥ ਹਰਿ ਧਿਆਵਹੁ ਸੰਤਹੁ ਜੀ ਸਭਿ ਦੂਖ ਵਿਸਾਰਣਹਾਰਾ ॥
Sabẖ jī▫a ṯumāre jī ṯūʼn jī▫ā kā ḏāṯārā. Har ḏẖi▫āvahu sanṯahu jī sabẖ ḏūkẖ visāraṇhārā.

O (ji) revered Almighty, (sabh-i) all (jeea) creatures are (tumaarey = yours) created by You, and (too) You are (daataara = giver) the Sustainer (ka) of (jeeaa) the creatures.
O (santahu = saints) seekers (dhiaavahu = remember) keep in mind (har-i) the Almighty, IT (visaaran-haara = one who causes to forget) delivers from (sabh) all (dookh) suffering i.e. remember to obey Divine commands and you will not suffer.

Note: A widely used concept in Gurbani – the guru’s word – is that the Creator is at once both the Master who gives commands and the servant who obeys them. This is based on the belief that the Creator is present in all and acts through them.

ਹਰਿ ਆਪੇ ਠਾਕੁਰੁ ਹਰਿ ਆਪੇ ਸੇਵਕੁ ਜੀ ਕਿਆ ਨਾਨਕ ਜੰਤ ਵਿਚਾਰਾ ॥੧॥
Har āpe ṯẖākur har āpe sevak jī ki▫ā Nānak janṯ vicẖārā. ||1||

(Har-i) the Almighty is (aapey) IT-self (tthaakur-u) the Master as well as (seyvak) the servant; (vichaara) the poor (jant) creature (kiaa = what?) can do nothing by him/her-self i.e. the Creator is the actual doer and acts through the creatures; they only obey IT’s commands. 1.

Note: The pronoun IT has been used for the Almighty who is not a person and is gender-neutral.

Page 11

ਤੂੰ ਘਟ ਘਟ ਅੰਤਰਿ ਸਰਬ ਨਿਰੰਤਰਿ ਜੀ ਹਰਿ ਏਕੋ ਪੁਰਖੁ ਸਮਾਣਾ ॥ ਇਕਿ ਦਾਤੇ ਇਕਿ ਭੇਖਾਰੀ ਜੀ ਸਭਿ ਤੇਰੇ ਚੋਜ ਵਿਡਾਣਾ ॥
Ŧūʼn gẖat gẖat anṯar sarab niranṯar jī har eko purakẖ samāṇā. Ik ḏāṯe ik bẖekẖārī jī sabẖ ṯere cẖoj vidāṇā.

O Almighty, (too’n) You (eyko) alone are (har-i) Almighty (purakh-u) Being (nirantar-i = without a gap) ever (samaana) present (antar-i) in (ghatt ghatt) every mind/body.
but (ik-i = one type) some (daatey = givers) have plenty while (ik-i) others (bheykhaari) are beggars; (sabh) all these are (teyrey) Your (viddaana) wondrous (choj) plays.

ਤੂੰ ਆਪੇਦਾਤਾ ਆਪੇ ਭੁਗਤਾ ਜੀ ਹਉ ਤੁਧੁ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਣਾ ॥ਤੂੰ ਪਾਰਬ੍ਰਹਮੁ ਬੇਅੰਤੁ ਬੇਅੰਤੁ ਜੀ ਤੇਰੇ ਕਿਆ ਗੁਣ ਆਖਿ ਵਖਾਣਾ ॥
Ŧūʼn āpe ḏāṯā āpe bẖugṯā jī ha▫o ṯuḏẖ bin avar na jāṇā. Ŧūʼn pārbarahm be▫anṯ be▫anṯ jī ṯere ki▫ā guṇ ākẖ vakẖāṇā.

It is not the creatures who give and receive; You are (aapey) Yourself (daata = giver) the beneficent Master as well as (bhugta = consumer/receiver) the beneficiary – I see You in every one; (hau) I do not (jaana) know any existence (bin-u = without) bereft of You.
You are (beyant-u = without end) the Infinite (paarbrahm-u) Supreme Being; (kiaa = what?) it is not possible to (vakhaana = say) narrate Your (gun) virtues/attributes.

ਜੋ ਸੇਵਹਿ ਜੋ ਸੇਵਹਿ ਤੁਧੁ ਜੀ ਜਨੁ ਨਾਨਕੁ ਤਿਨ੍ਹ੍ਹ ਕੁਰਬਾਣਾ ॥੨॥
Jo sevėh jo sevėh ṯuḏẖ jī jan Nānak ṯinĥ kurbāṇā. ||2||

(Jan) the servant fourth Nanak (kurbaana = is sacrifice) adores (tinh-h) those (jo) who (seyvey = serve) obey Your commands. 2.

ਹਰਿ ਧਿਆਵਹਿ ਹਰਿ ਧਿਆਵਹਿ ਤੁਧੁ ਜੀ ਸੇ ਜਨ ਜੁਗ ਮਹਿ ਸੁਖ ਵਾਸੀ ॥ਸੇ ਮੁਕਤੁ ਸੇ ਮੁਕਤੁ ਭਏ ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਧਿਆਇਆ ਜੀਉ ਤਿਨ ਟੂਟੀ ਜਮ ਕੀ ਫਾਸੀ ॥
Har ḏẖi▫āvahi har ḏẖi▫āvahi ṯuḏẖ jī se jan jug mėh sukẖ vāsī. Se mukaṯ se mukaṯ bẖa▫e jinĥ har ḏẖi▫ā▫i▫ā jī▫o ṯin tūtī jam kī fāsī.

O (ji) revered (har-i) Almighty, those who (dhiaavah-i) pay attention to (tudh-u = you) Your commands, (sey) those (jan) persons (vaasi) live in (sukh) peace/comfort (mah-i) in (jug) the world, i.e. those who obey Divine commands/laws face no problems in life.
(Jinh) those who (dhiaaia) pay attention to Divine commands in life o (jio) revered Master, (sey) they (bhaey) are (mukat-u) emancipated from temptations; (tin) for them (phaasi) the noose of (jam) Divine justice (ttootti = broken) is obviated.

ਜਿਨ ਨਿਰਭਉ ਜਿਨ੍ਹ੍ਹ ਹਰਿ ਨਿਰਭਉ ਧਿਆਇਆ ਜੀਉ ਤਿਨ ਕਾ ਭਉ ਸਭੁ ਗਵਾਸੀ ॥ਜਿਨ੍ਹ੍ਹ ਸੇਵਿਆ ਜਿਨ੍ਹ੍ਹ ਸੇਵਿਆ ਮੇਰਾ ਹਰਿ ਜੀਉ ਤੇ ਹਰਿ ਹਰਿ ਰੂਪਿ ਸਮਾਸੀ ॥
Jin nirbẖa▫o jinĥ har nirbẖa▫o ḏẖi▫ā▫i▫ā jī▫o ṯin kā bẖa▫o sabẖ gavāsī. Jinĥ sevi▫ā jinĥ sevi▫ā merā har jī▫o ṯe har har rūp samāsī.

Those (jinh) who (dhiaaiaa) pay attention to commands of the Almighty, (nirbhau = beyond fear) the highest Master, (sabh-u) every (bhau) fear (ka) of (tin) theirs (gavaasi = lost) is obviated, i.e. they have no fear.
(Jinh) those who (seyvia = serve) obey the commands of (har-i) the Almighty Master (meyra = my) of all, they (samaasi) merge (roop-i) in the Divine form of (jeeo) the revered (har-i har-i) Almighty.

ਸੇ ਧੰਨੁ ਸੇ ਧੰਨੁ ਜਿਨ ਹਰਿ ਧਿਆਇਆ ਜੀਉ ਜਨੁ ਨਾਨਕੁ ਤਿਨ ਬਲਿ ਜਾਸੀ ॥੩॥
Se ḏẖan se ḏẖan jin har ḏẖi▫ā▫i▫ā jī▫o jan Nānak ṯin bal jāsī. ||3||

Those (jin) who (dhiaaiaa) pay attention to/obey (jeeo) the revered (har-i) Almighty, (sey) they are (dha’nn-u dha’nn-u) great/blessed, Nanak the fourth (bal-i jaasi = shall sacrifice the self for them) adores (tin) them. 3.

ਤੇਰੀ ਭਗਤਿ ਤੇਰੀ ਭਗਤਿ ਭੰਡਾਰ ਜੀ ਭਰੇ ਬੇਅੰਤ ਬੇਅੰਤਾ ॥ਤੇਰੇ ਭਗਤ ਤੇਰੇ ਭਗਤ ਸਲਾਹਨਿ ਤੁਧੁ ਜੀ ਹਰਿ ਅਨਿਕ ਅਨੇਕ ਅਨੰਤਾ ॥
Ŧerī bẖagaṯ ṯerī bẖagaṯ bẖandār jī bẖare be▫anṯ be▫anṯā. Ŧere bẖagaṯ ṯere bẖagaṯ salāhan ṯuḏẖ jī har anik anek ananṯā.

O Almighty, there are (beyant beyanta) unlimited (bhanddaar = stores) treasures (bharey) full of (teyri) Your (bhagat-i) devotion.

(Terey) Your (anik, aneyk) numerous, (ananta) countless (bhagat) devotees (salaahan-i) praise/obey (tudh-u) You, o (ji) revered (har-i) Almighty.

ਤੇਰੀ ਅਨਿਕ ਤੇਰੀ ਅਨਿਕ ਕਰਹਿ ਹਰਿ ਪੂਜਾ ਜੀ ਤਪੁ ਤਾਪਹਿ ਜਪਹਿ ਬੇਅੰਤਾ ॥ਤੇਰੇ ਅਨੇਕ ਤੇਰੇ ਅਨੇਕ ਪੜਹਿ ਬਹੁ ਸਿੰਮ੍ਰਿਤਿ ਸਾਸਤ ਜੀ ਕਰਿ ਕਿਰਿਆ ਖਟੁ ਕਰਮ ਕਰੰਤਾ ॥
Ŧerī anik ṯerī anik karahi har pūjā jī ṯap ṯāpėh jāpėh be▫anṯā. Ŧere anek ṯere anek paṛėh baho simriṯ sāsaṯ jī kar kiri▫ā kẖat karam karanṯā.

Some people (karah-i) perform (teyri) Your (pooja) worship of (anik) numerous types; (beyanta) countless people (tap taapah-i) practice austerities/self-denial and (japah-i) chant mantras.
(Teyrey) Your (aneyk) numerous devotees read (bah-u) many (si’mmrit-i, saastra) scriptures, and (kar-i) perform (kiria) rituals and (karanta) carry out actions of (khatt) six types – namely performing and getting Yagya (fire sacrifice) performed, learning/teaching, giving/receiving charity – i.e. some people consider performance of rituals as devotion to You.

ਸੇ ਭਗਤ ਸੇ ਭਗਤ ਭਲੇ ਜਨ ਨਾਨਕ ਜੀ ਜੋ ਭਾਵਹਿ ਮੇਰੇ ਹਰਿ ਭਗਵੰਤਾ ॥੪॥
Se bẖagaṯ se bẖagaṯ bẖale jan Nānak jī jo bẖāvėh mere har bẖagvanṯā. ||4||

However, (sey) those are (bhaley) good (bhagat) devotees (jo) who are (bhaavai = liked) approved by (bhagvanta = master of destiny) the Master (meyrey = my) of all You, – for their conduct – says (jan) the humble servant Nanak the fourth. 4.

ਤੂੰ ਆਦਿ ਪੁਰਖੁ ਅਪਰੰਪਰੁ ਕਰਤਾ ਜੀ ਤੁਧੁ ਜੇਵਡੁ ਅਵਰੁ ਨ ਕੋਈ ॥ਤੂੰ ਜੁਗੁ ਜੁਗੁ ਏਕੋ ਸਦਾ ਸਦਾ ਤੂੰ ਏਕੋ ਜੀ ਤੂੰ ਨਿਹਚਲੁ ਕਰਤਾ ਸੋਈ ॥
Ŧūʼn āḏ purakẖ aprampar karṯā jī ṯuḏẖ jevad avar na ko▫ī. Ŧūʼn jug jug eko saḏā saḏā ṯūʼn eko jī ṯūʼn nihcẖal karṯā so▫ī.

You are (ji) the revered (aprampar-u) Infinite (aad-i purakh) Primal Being, (karta) the Creator; there is (avar na) none other (jeyvadd-u) as great as (tudh-u) You.
You have been the same (eyko) One Master (jug-u jug-u = age after age) through the ages; You are (sadaa sada) ever (soee) the same and (nihchal-u) unshakable, i.e. Divine laws are forever, o (karta = doer) Creator.

ਤੁਧੁ ਆਪੇ ਭਾਵੈ ਸੋਈ ਵਰਤੈ ਜੀ ਤੂੰ ਆਪੇ ਕਰਹਿ ਸੁ ਹੋਈ ॥ਤੁਧੁ ਆਪੇ ਸ੍ਰਿਸਟਿ ਸਭ ਉਪਾਈ ਜੀ ਤੁਧੁ ਆਪੇ ਸਿਰਜਿ ਸਭ ਗੋਈ ॥
Ŧuḏẖ āpe bẖāvai so▫ī varṯai jī ṯūʼn āpe karahi so ho▫ī. Ŧuḏẖ āpe sarisat sabẖ upā▫ī jī ṯuḏẖ āpe siraj sabẖ go▫ī.

What is (bhaavai) approved by (tudh-u) You (aapey) Yourself – not influenced by anyone – (vartai) happens; what You (karah-i = do) cause to do, (s-u) that (hoee) happens, i.e. everything happens according to the eternal Divine laws.
(Tudh-u) You (aapey = self) alone (upaaee) created (sabh) all (sristt-i) the universes and (sirj-i) having created, and (goee) direct (sabh) everything – it functions according to cosmic laws.

ਜਨੁ ਨਾਨਕੁ ਗੁਣ ਗਾਵੈ ਕਰਤੇ ਕੇ ਜੀ ਜੋ ਸਭਸੈ ਕਾ ਜਾਣੋਈ ॥੫॥੨॥
Jan Nānak guṇ gāvai karṯe ke jī jo sabẖsai kā jāṇo▫ī. ||5||2||

(Jan-u) the servant Nanak the fourth, (gaavai = sings) praises (gun) the virtues (key) of (kartey) the Creator, who (jaanoee) the knower (ka) of (sabhsai) everything – is Omniscient. 5. 2.