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.