Note: This ninth Astpadi of Sukhmani Sahib takes examples of people who are considered fit for veneration and in each case mentions what qualities they should have. This will be seen in each stanza. Generally speaking the Slok (prologue) before every Astpadi in Sukhmani Sahib gives the theme of the Astpadi. However in this case because of the variety of examples the subject of only the first stanza has been mentioned in the Slok.

ਸਲੋਕੁ ॥ ਉਰਿ ਧਾਰੈ ਜੋ ਅੰਤਰਿ ਨਾਮੁ ॥ ਸਰਬ ਮੈ ਪੇਖੈ ਭਗਵਾਨੁ ॥ ਨਿਮਖ ਨਿਮਖ ਠਾਕੁਰ ਨਮਸਕਾਰੈ ॥ ਨਾਨਕ ਓਹੁ ਅਪਰਸੁ ਸਗਲ ਨਿਸਤਾਰੈ॥੧॥
Salok. Ur ḏẖārai jo anṯar nām. Sarab mai pekẖai bẖagvān. Nimakẖ nimakẖ ṯẖākur namaskārai. Nānak oh apras sagal nisṯārai. ||1||

Note: The Slok and the first stanza take the case of Aparas meaning untouched i.e. a person who is so pure that s/he has not been touched by any one or any thing considered impure. The Guru points out that only a person who lives by virtues and keeps away from vices is pure.

(Slok) prologue. (Jo) one who (urdharai antar) keeps in mind (naam) Divine virtues,
(pekhai) sees (bhagvaan) the Almighty (mai) in (sarab) all,
(namskaarai) pays obeisance to (thaakur) the Master (nimakh nimakh) every moment i.e. always devotedly remembers and obeys the Creator,
(oh) that (aparas) pure person (sagal nistaarai) takes every one across the world ocean with him/her, says Nanak. 1.

ਅਸਟਪਦੀ ॥ ਮਿਥਿਆ ਨਾਹੀ ਰਸਨਾ ਪਰਸ ॥ ਮਨ ਮਹਿ ਪ੍ਰੀਤਿ ਨਿਰੰਜਨ ਦਰਸ ॥
Asatpaḏī. Mithi▫ā nāhī rasnā paras. Man mėh parīṯ niranjan ḏaras.

(Astpadi) chapter of eight stanzas. S/he does not let (mithia) falsehood (paras) touch his/her tongue – is ever truthful;
has (preet = love) longing to have (daras = sight) vision of (niranjan = unstained) the impeccable Master (man meh) in the mind. —

ਪਰ ਤ੍ਰਿਅ ਰੂਪੁ ਨ ਪੇਖੈ ਨੇਤ੍ਰ ॥ ਸਾਧ ਕੀ ਟਹਲ ਸੰਤਸੰਗਿ ਹੇਤ ॥
Par ṯari▫a rūp na pekẖai neṯar. Sāḏẖ kī tahal sanṯsang heṯ.

(Na) does not (pekhai = see) cast an evil eye on (roop = looks) the beauty of (par tria) another’s wife;
engages in (tahl) service of (saadh) virtuous people and has (het) love for (sang sang = with saints) holy company/congregation. –

ਕਰਨ ਨ ਸੁਨੈ ਕਾਹੂ ਕੀ ਨਿੰਦਾ ॥ ਸਭ ਤੇ ਜਾਨੈ ਆਪਸ ਕਉ ਮੰਦਾ ॥
Karan na sunai kāhū kī ninḏā. Sabẖ ṯe jānai āpas ka▫o manḏā.

Does not (sunai) hear (ninda) slander of (kaaho) any one (karan) with the ears – i.e. does not keep company with slanderers;
because s/he (jaanai) considers (aapas = self) him/her-self (manda) worse (te) than (sabh) all i.e. recognizes own faults and overlooks those of others. —

ਗੁਰ ਪ੍ਰਸਾਦਿ ਬਿਖਿਆ ਪਰਹਰੈ ॥ ਮਨ ਕੀ ਬਾਸਨਾ ਮਨ ਤੇ ਟਰੈ ॥
Gur parsāḏ bikẖi▫ā parharai. Man kī bāsnā man ṯe tarai.

(parharai) keeps away from (bikhia = poison) the vices in the world-play with (gur prasaadi = guru’s grace) the guru’s guidance;
(tarai) sheds (baasna) desires caused by temptations (man ki = of the mind) in the mind (man te) from the mind i.e. dissolves them with Divine virtues within. —

ਇੰਦ੍ਰੀ ਜਿਤ ਪੰਚ ਦੋਖ ਤੇ ਰਹਤ ॥ ਨਾਨਕ ਕੋਟਿ ਮਧੇ ਕੋ ਐਸਾ ਅਪਰਸ ॥੧॥
Inḏrī jiṯ pancẖ ḏokẖ ṯe rahaṯ. Nānak kot maḏẖe ko aisā apras. ||1||

(Indri jit = captures organs) controls the sensory organs from succumbing to temptations and makes the action organs (rahat) free from (anch dokh) the five faults namely lust, wrath, greed, attachment to things transitory and vanity;
(aisa) such a (aparas) pure person is (ko) a rare one (madhe) amongst (koti= crore) tens of millions. 1.

Note: The next stanza takes the example of Baisno i.e. a Vaishnav, the believer in Vishnu the second deity of Hindu trinity, responsible for sustaining the world. This is taken as a metaphor for a believer in the Almighty, which term has been used in the translation below.

ਬੈਸਨੋ ਸੋ ਜਿਸੁ ਊਪਰਿ ਸੁਪ੍ਰਸੰਨ ॥ ਬਿਸਨ ਕੀ ਮਾਇਆ ਤੇ ਹੋਇ ਭਿੰਨ ॥
Baisno so jis ūpar suparsan. Bisan kī mā▫i▫ā ṯe ho▫e bẖinn.

(Baisno) a believer in the Almighty is (so = that) one (oopar = on) with (jis) whom the Master is (suprasan) well pleased – because of qualities detailed hereinafter;
s/he (hoe) remains (bhin = separate) away (te) from (maaia) the temptations in the world-play (ki) of (bisan = Vishnu) the Almighty. —

ਕਰਮ ਕਰਤ ਹੋਵੈ ਨਿਹਕਰਮ ॥ ਤਿਸੁ ਬੈਸਨੋ ਕਾ ਨਿਰਮਲ ਧਰਮ ॥
Karam karaṯ hovai nihkaram. Ŧis baisno kā nirmal ḏẖaram.

(Karat) does (karam) work but (hovai) is (nihkaram) not attached to it for rewards;
(dharam) dutifulness (ka) of (tis) that (baisno) believer is (nirmal) pure i.e. such a believer is truly devoted and dutiful. —

ਕਾਹੂ ਫਲ ਕੀ ਇਛਾ ਨਹੀ ਬਾਛੈ ॥ ਕੇਵਲ ਭਗਤਿ ਕੀਰਤਨ ਸੰਗਿ ਰਾਚੈ ॥
Kāhū fal kī icẖẖā nahī bācẖẖai. Keval bẖagaṯ kīrṯan sang rācẖai.

S/he does not (ichha baachai) wish for (kahoo) any (phal = fruit) reward for devotion to the Almighty,
and (keval) only (raachai) remains immersed (sang) in (bhagat) devotion and (keertan) singing praises of the Master. —

ਮਨ ਤਨ ਅੰਤਰਿ ਸਿਮਰਨ ਗੋਪਾਲ ॥ ਸਭ ਊਪਰਿ ਹੋਵਤ ਕਿਰਪਾਲ ॥
Man ṯan anṯar simran gopāl. Sabẖ ūpar hovaṯ kirpāl.

His/her practice is (simran) remembrance of (gopal) the nurturer of the universe (antar) within by (man, tan) mind and body i.e. s/he recounts virtues of the Master in the mind and physically serves IT’s creatures.
s/he (hovat) is (kirpaal) kind (oopar = on) to (sabh) all. —

ਆਪਿ ਦ੍ਰਿੜੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ ॥ ਨਾਨਕ ਓਹੁ ਬੈਸਨੋ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥੨॥
Āp ḏariṛai avrah nām japāvai. Nānak oh baisno param gaṯ pāvai. ||2||

S/he is (aapi) him/her-self (drirai) firm in belief of the Almighty and (avrah japaavai) motivates others to remember (naam) Divine virtues;
(oh) that (baisno) believer (paavai) attains (param) the supreme (gati) state – of union with the Creator, says Nanak. 2.

Note: The next stanzas is about Bhagauti meaning a devotee, and refers to those who do Raas Leela or worship through dance and music immitating how Krishna of the epic Mahabharta played with the Gopis, the milk-maids. The guru here exhorts the devotee to worship by way of love and service for the Almighty instead.

ਭਗਉਤੀ ਭਗਵੰਤ ਭਗਤਿ ਕਾ ਰੰਗੁ ॥ ਸਗਲ ਤਿਆਗੈ ਦੁਸਟ ਕਾ ਸੰਗੁ ॥
Bẖag▫uṯī bẖagvanṯ bẖagaṯ kā rang. Sagal ṯi▫āgai ḏusat kā sang.

A (bhagauti) worshipper of the Almighty is one who (rang) imbibes (rang = play) love of (bhagvant = the Master of destiny) the Creator,
(tiaagai) gives up (sang) company) of (dust) the evil-doers i.e. keeps away from evil. —

ਮਨ ਤੇ ਬਿਨਸੈ ਸਗਲਾ ਭਰਮੁ ॥ ਕਰਿ ਪੂਜੈ ਸਗਲ ਪਾਰਬ੍ਰਹਮੁ ॥
Man ṯe binsai saglā bẖaram. Kar pūjai sagal pārbarahm.

A devotee of the Almighty (binsai) banishes (sagla) all (bhram) doubts (man te) from the mind i.e. does not lose his/her focus on the One Master to worship, or look to any one else.
(Kari = makes) looks at the Creator as the (paarbrahm) Supreme Being, the lone focus of worship. —

ਸਾਧਸੰਗਿ ਪਾਪਾ ਮਲੁ ਖੋਵੈ ॥ ਤਿਸੁ ਭਗਉਤੀ ਕੀ ਮਤਿ ਊਤਮ ਹੋਵੈ ॥
Sāḏẖsang pāpā mal kẖovai. Ŧis bẖag▫uṯī kī maṯ ūṯam hovai.

S/he joins (saadhsang) holy congregation – where only the virtues of the Almighty are remembered, and by emulating those – (khovai = loses) gives up (mal = filth) evil of (paapa = sins) transgressions from Divine commands/laws of nature;
(mat) the mindset of (tis = that) such a (bhagauti) devotee of the Creator (hovai) becomes (ootam) sublime – pure. —

ਭਗਵੰਤ ਕੀ ਟਹਲ ਕਰੈ ਨਿਤ ਨੀਤਿ ॥ ਮਨੁ ਤਨੁ ਅਰਪੈ ਬਿਸਨ ਪਰੀਤਿ ॥
Bẖagvṯan kī tahal karai niṯ nīṯ . Man ṯan arpai bisan parīṯ.

(S/he (nit neet) ever (karai = does) engages in (tahl) service of (bhagvant) the Almighty i.e. ever lives in obedience of Divine commands i.e. laws of nature;
(arpai) dedicates (man, ean) mind and body in (preet) love of (bisan = Vishnu – metaphor for) the Master. —

ਹਰਿ ਕੇ ਚਰਨ ਹਿਰਦੈ ਬਸਾਵੈ ॥ ਨਾਨਕ ਐਸਾ ਭਗਉਤੀ ਭਗਵੰਤ ਕਉ ਪਾਵੈ ॥੩॥
Har ke cẖaran hirḏai basāvai. Nānak aisā bẖag▫uṯī bẖagvanṯ ka▫o pāvai. ||3||

S/he (basaavai) causes to abide (har ke charan) Creator’s feet (hirdai) in the mind i.e. places the self under protection/care of the Master;
(aisa) such a devotee (paava0) attains union with (bhagvant) the Creator says Nanak,. 3.

Note: The next stanza is about ਪੰਡਿਤੁ (pandit) a learned person. The guru says that a learned person is one who who educates his/her own mind, does not live by rituals etc but tries to understand the essence of the scriptures.

ਸੋ ਪੰਡਿਤੁ ਜੋ ਮਨੁ ਪਰਬੋਧੈ ॥ ਰਾਮ ਨਾਮੁ ਆਤਮ ਮਹਿ ਸੋਧੈ ॥
So pandiṯ jo man parboḏẖai. Rām nām āṯam mėh soḏẖai.

A (pandit) learned person is (so = that) one (jo) who (parbodhai) educates his/her own (man) mind – with what s/he reads;
and (sodhai) searches for (raam naam) Divine virtues/Creator (aatam meh) within the self. —

ਰਾਮ ਨਾਮ ਸਾਰੁ ਰਸੁ ਪੀਵੈ ॥ ਉਸੁ ਪੰਡਿਤ ਕੈ ਉਪਦੇਸਿ ਜਗੁ ਜੀਵੈ ॥
Rām nām sār ras pīvai. Us pandiṯ kai upḏes jag jīvai.

S/he (peevai) drinks (saar) sublime (ras) elixir of (raam naam) Divine virtues i.e. enjoys the experience Divine virtues within;
(jag = world) others (jeevai = lives) benefit from (updes = instructions) the guidance of (us = that) such a learned person. —

ਹਰਿ ਕੀ ਕਥਾ ਹਿਰਦੈ ਬਸਾਵੈ ॥ ਸੋ ਪੰਡਿਤੁ ਫਿਰਿ ਜੋਨਿ ਨ ਆਵੈ ॥
Har kī kathā hirḏai basāvai. So pandiṯ fir jon na āvai.

The pandit who (basaavai = causes to abide) keeps (katha) virtues (ki) of (har) Creator (hirdai) in mind – and lives by them;
that pandit (na aavai) does not come into (jon = life form) another life i.e. is freed from the cycles of rebirths and deaths. —

ਬੇਦ ਪੁਰਾਨ ਸਿਮ੍ਰਿਤਿ ਬੂਝੈ ਮੂਲ ॥ ਸੂਖਮ ਮਹਿ ਜਾਨੈ ਅਸਥੂਲੁ ॥
Beḏ purān simriṯ būjẖai mūl. Sūkẖam mėh jānai asthūl.

(Boojhai) understands (mool = root) the essence of (bed puraan smriti) – Vedas, Puraanas and Smritis i.e. does not go by the rituals and superstitions contained in them;
and (jaanai = knows) understands that (asthool = gross) the visible creation exists in (sookham = subtle) the invisible Creator i.e. the Creator is the cause and support of all creation. —

ਚਹੁ ਵਰਨਾ ਕਉ ਦੇ ਉਪਦੇਸੁ॥ ਨਾਨਕ ਉਸੁ ਪੰਡਿਤ ਕਉ ਸਦਾ ਅਦੇਸੁ ॥੪॥
Cẖahu varnā ka▫o ḏe upḏes. Nānak us pandiṯ ka▫o saḏā aḏes. ||4||

(De updes) gives guidance to (chahu varna = the four caste systems of the Hindu belief) all sections i.e. does not believe that scriptural knowledge is only for the Brahmin,
(sadaa) ever deserves (aades= obeisance) respect, Nanak. 4.

Note: The next stanza is about ਬਜ ਮੀੰਤ੍ਰੁ (beej mantr) or seed mantra, the fundamental teaching. In Sikh parlance ‘Ik Oankaar satnaam karta purakh nirbhau nirvair akaal moorat ajooni saibhan gurprasaadi’ is called Mool Mantr or root mantra. Out of this, Ik Onkaar is the Beej or seed mantra. This means every thing including the rest of Mool Mantr and mantras used in other faiths have sprouted from the concept of Ik Oankaar, the One all pervasive Creator although every one may use different terminology. The stanza explains that all spiritual knowledge and Divine virtues or Naam flow from this. The advantages of Naam are also described.

ਬਜ ਮੀੰਤ੍ਰੁ ਸਰਬ ਕੋ ਗਿਆਨੁ ॥ ਚਹੁ ਵਰਨਾ ਮਹਿ ਜਪੈ ਕੋਊ ਨਾਮੁ ॥
Bīj manṯar sarab ko gi▫ān. Cẖahu varnā mėh japai ko▫ū nām.

(Beeej mantr) the seed mantra is the source of (giaan) spiritual knowledge (ko) for (sarab) all.
(kou) whosoever (meh) in (chauh varna = four caste system of the Hindus) all sections of the society (japai) remembers (naam) Divine virtues, can benefit. —

ਜੋ ਜੋ ਜਪੈ ਤਿਸ ਕੀ ਗਤਿ ਹੋਇ ॥ ਸਾਧਸੰਗਿ ਪਾਵੈ ਜਨੁ ਕੋਇ ॥
Jo jo japai ṯis kī gaṯ ho▫e. Sāḏẖsang pāvai jan ko▫e.

(Gati) freedom from vices and cycles of reincarnation (hoe) comes to (tis) the person (jo jo) who (japai) remembers Naam,
but (koe jan) some rare devotee (saadhsangi) joins holy congregation – i.e. remembers to live by Naam – and (paavai) obtains this freedom. —

ਕਰਿ ਕਿਰਪਾ ਅੰਤਰਿ ਉਰ ਧਾਰੈ ॥ ਪਸੁ ਪ੍ਰੇਤ ਮੁਘਦ ਪਾਥਰ ਕਉ ਤਾਰੈ ॥
Kar kirpā anṯar ur ḏẖārai. Pas pareṯ mugẖaḏ pāthar ka▫o ṯārai.

One on whom the Creator (kari kirpa) bestows grace, that person (urdhaarai) keeps the virtues in mind and lives by them;
this (taarai = ferries across) helps overcome vices i.e. achieve freedom from vices – even by those (pasu = animal) with animal type ignorance, (pret = wandering spirits) with wandering minds, (mughad) those who are foolish and (paathar = stone) the stone-hearted i.e. who are otherwise impervious to instruction. —

ਸਰਬ ਰੋਗ ਕਾ ਅਉਖਦੁ ਨਾਮੁ ॥ ਕਲਿਆਣ ਰੂਪ ਮੰਗਲ ਗੁਣ ਗਾਮ ॥
Sarab rog kā a▫ukẖaḏ nām. Kali▫āṇ rūp mangal guṇ gām.

(Naam) Divine virtues – their remembrance and emulation – is (aukhad = medicine) the panacea for (sarab) all (rog) ailments;
(gaam) singing (gun) virtues – and living by them – brings (roop = form) the state of (kalyaan) happiness and (mangal) joy. —

ਕਾਹੂ ਜੁਗਤਿ ਕਿਤੈ ਨ ਪਾਈਐ ਧਰਮਿ ॥ ਨਾਨਕ ਤਿਸੁ ਮਿਲੈ ਜਿਸੁ ਲਿਖਿਆ ਧੁਰਿ ਕਰਮਿ ॥੫॥
Kāhū jugaṯ kiṯai na pā▫ī▫ai ḏẖaram. Nānak ṯis milai jis likẖi▫ā ḏẖur karam. ||5||

One does not (paaiai) obtain the above through (kaahu) any (jugati) method, (kitai) at some particular place or by (dharam) rituals;
only (tis) that person (milai) gets them (jis) who has it (likhia) written in his/her destiny through (dhuri karam) Divine grace, says Nanak. 5.

Note: The next stanza is about ਦਾਸ (daas) meaning a servant or devotee. The stanza defines a devotee and describes his/her qualities.

ਜਿਸ ਕੈ ਮਨਿ ਪਾਰਬ੍ਰਹਮ ਕਾ ਨਿਵਾਸੁ ॥ ਤਿਸ ਕਾ ਨਾਮੁ ਸਤਿ ਰਾਮਦਾਸੁ ॥
Jis kai man pārbarahm kā nivās. Ŧis kā nām saṯ Rāmḏās.

(Jis kai) one whose (man) mind is (nivaas) the abode of (paarbrahm) the Supreme Being i.e. who ever has the Creator in mind – and lives by Divine virtues and commands;
(naam) the name (tis ka) of that person i.e. such a person is known as (raamdaas) a devotee of the Almighty. —

ਆਤਮ ਰਾਮੁ ਤਿਸੁ ਨਦਰੀ ਆਇਆ ॥ ਦਾਸ ਦਸੰਤਣ ਭਾਇ ਤਿਨਿ ਪਾਇਆ ॥
Āṯam rām ṯis naḏrī ā▫i▫ā. Ḏās ḏasanṯaṇ bẖā▫e ṯin pā▫i▫ā.

(Ram) the all pervasive Master (nadri aaia = is seen) is found by (tis) him/her (aatam) within the self;
(tin) s/he (paaia) finds the Master within (bhaai) with the love/devotion of a (daas dasantan) servant of servants i.e through humbly living by Divine commands. —

ਸਦਾ ਨਿਕਟਿ ਨਿਕਟਿ ਹਰਿ ਜਾਨੁ ॥ ਸੋ ਦਾਸੁ ਦਰਗਹ ਪਰਵਾਨੁ ॥
Saḏā nikat nikat har jān. So ḏās ḏargėh parvān.

One who (sadaa) ever (jaan = knows) believes (har) the Creator to be (nikat nikat) nearer than the nearest i.e. within the self – and keeps away from vices –
that (daas) devotee is (parvaan) accepted (dargah) in Divine court i.e. is accepted for union with the Creator. —

ਅਪੁਨੇ ਦਾਸ ਕਉ ਆਪਿ ਕਿਰਪਾ ਕਰੈ ॥ ਤਿਸੁ ਦਾਸ ਕਉ ਸਭ ਸੋਝੀ ਪਰੈ ॥
Apune ḏās ka▫o āp kirpā karai. Ŧis ḏās ka▫o sabẖ sojẖī parai.

(Aap) the Creator (kirpa karai) bestows grace (kau) on (apne = own) IT’s devotee;
and (tis = that) the devotee (prai) gets (sojhi) understanding of (sabh) every thing. —

ਸਗਲ ਸੰਗਿ ਆਤਮ ਉਦਾਸੁ ॥ ਐਸੀ ਜੁਗਤਿ ਨਾਨਕ ਰਾਮਦਾਸੁ ॥੬॥
Sagal sang āṯam uḏās. Aisī jugaṯ Nānak Rāmḏās. ||6||

Such a devotee lives (sangi) with (sagal) every one but still remains (udaas) detached;
(aisi) such is (jugat) the way of life of (raamdaas) a devotee of the Almighty, says Nanak. 6.

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Note: There are two types of bondage – one to vices, wealth and relatives in life and the other is to the resultant cycles of reincarnation after every death. The next stanza is about ਜੀਵਨ ਮੁਕਤਿ (jeevan mukt) emancipated in life, i.e. one who has achieved freedom from both in life itself.

ਪ੍ਰਭ ਕੀ ਆਗਿਆ ਆਤਮ ਹਿਤਾਵੈ ॥ ਜੀਵਨ ਮੁਕਤਿ ਸੋਊ ਕਹਾਵੈ ॥
Parabẖ kī āgi▫ā āṯam hiṯāvai. Jīvan mukaṯ so▫ū kahāvai.

(Sou) that person is (kahaavai) known as (jeevan mukt) emancipated in life,
who (aatam = soul) in his/her heart (hitaavai) loves (aagia) commands of (prabh) the Creator i.e. who lovingly lives by Divine commands/laws of nature. —

ਤੈਸਾ ਹਰਖੁ ਤੈਸਾ ਉਸੁ ਸੋਗੁ ॥ ਸਦਾ ਅਨੰਦੁ ਤਹ ਨਹੀ ਬਿਓਗੁ ॥
Ŧaisā harakẖ ṯaisā us sog. Saḏā anand ṯah nahī bi▫og.

For (us) him/her (taisa) as is (harakh) joy (taisa) so is (sog) sorrow;
(tah) for him/her there is (sadaa) ever (anand) bliss of being with the Creator; (nahi) not (biog) distress due to separation. —

ਤੈਸਾ ਸੁਵਰਨੁ ਤੈਸੀ ਉਸੁ ਮਾਟੀ ॥ ਤੈਸਾ ਅੰਮ੍ਰਿਤੁ ਤੈਸੀ ਬਿਖੁ ਖਾਟੀ ॥
Ŧaisā suvran ṯaisī us mātī. Ŧaisā amriṯ ṯaisī bikẖ kẖātī.

For him/her, as is (suvarn = gold) riches so is (maati = dust) poverty;
as is (amrit = sweet) comfort so is (bikh khaati = poison and sour) hardship, —

ਤੈਸਾ ਮਾਨੁ ਤੈਸਾ ਅਭਿਮਾਨੁ ॥ ਤੈਸਾ ਰੰਕੁ ਤੈਸਾ ਰਾਜਾਨੁ ॥
Ŧaisā mān ṯaisā abẖimān. Ŧaisā rank ṯaisā rājān.

as is (maan) honor) so is (abhimaan, apmaan) dishonor;
as is being (rank) a pauper so is being (raajaan) a king – being wealthy. —

ਜੋ ਵਰਤਾਏ ਸਾਈ ਜੁਗਤਿ॥ ਨਾਨਕ ਓਹੁ ਪੁਰਖੁ ਕਹੀਐ ਜੀਵਨ ਮੁਕਤਿ ॥੭॥
Jo varṯā▫e sā▫ī jugaṯ. Nānak oh purakẖ kahī▫ai jīvan mukaṯ. ||7||

(Jo) hatever the Creator (vartaae) makes to happen (saai) that is (jugati) the way i.e. s/he goes with whatever happens by Divine will.
(Oh = that) such a person (kahiai) is called (jeevan mukt) emancipated in life, says Nanak. 7.

ਪਾਰਬ੍ਰਹਮ ਕੇ ਸਗਲੇ ਠਾਉ ॥ ਜਿਤੁ ਜਿਤੁ ਘਰਿ ਰਾਖੈ ਤੈਸਾ ਤਿਨ ਨਾਉ ॥
Pārbarahm ke sagle ṯẖā▫o. Jiṯ jiṯ gẖar rākẖai ṯaisā ṯin nā▫o.

(Sagle thaau) all places are (ke) of (paarbrahm) the Supreme Being i.e. the Creator is present every where;
(jit jit) wherever (ghar = home) place/role the Creator (raakhai) places IT-self, (tin) that is (tin) IT’s (naau) name as described above i.e. the Creator then gets names like Aparas, bhagauti, pandit, raamdaas and so on – the same Creator is present in them all. —

ਆਪੇ ਕਰਨ ਕਰਾਵਨ ਜੋਗੁ ॥ ਪ੍ਰਭ ਭਾਵੈ ਸੋਈ ਫੁਨਿ ਹੋਗੁ ॥
Āpe karan karāvan jog. Parabẖ bẖāvai so▫ī fun hog.

(Aape) the Creator is IT-self (karan jog = capable of doing) the doer and (karaavan jog) the motivator to action i.e. to engage in what IT desires;
what (prabh) the Creator (bhaavai = likes) desires, (phun = then) ultimately that (hog) happens. —

ਪਸਰਿਓ ਆਪਿ ਹੋਇ ਅਨਤ ਤਰੰਗ ॥ ਲਖੇ ਨ ਜਾਹਿ ਪਾਰਬ੍ਰਹਮ ਕੇ ਰੰਗ ॥
Pasri▫o āp ho▫e anaṯ ṯarang. Lakẖe na jāhi pārbarahm ke rang.

IT (pasrio) pervades the universe (hoe = being) in (anat, anant) innumerable (tarang = waves) forms;
(rang = colors, games) the play of (paarbrahm) the Supreme Being (na jaahi) cannot be (lakhe) described. —

ਜੈਸੀ ਮਤਿ ਦੇਇ ਤੈਸਾ ਪਰਗਾਸ ॥ ਪਾਰਬ੍ਰਹਮੁ ਕਰਤਾ ਅਬਿਨਾਸ ॥
Jaisī maṯ ḏe▫e ṯaisā pargās. Pārbarahm karṯā abinās.

One gets (taisa) that (pargaas) enlightemet (jaisi) as (mat) the understanding IT (de) gives i.e. every one acts as the Creator motivates;
no one tells the Creator what to do; the Supreme Being IT-self is (karta) the doer who is (abinaas = imperishable) eternal and stays the same for ever. —

ਸਦਾ ਸਦਾ ਸਦਾ ਦਇਆਲ ॥ ਸਿਮਰਿ ਸਿਮਰਿ ਨਾਨਕ ਭਏ ਨਿਹਾਲ ॥੮॥੯॥
Saḏā saḏā saḏā ḏa▫i▫āl. Simar simar Nānak bẖa▫e nihāl. ||8||9||

The Creator is (sadaa) forever (daiaal) compassionate;
those who (simar) remember IT – and live by IT’s commands – (bhaey) become (nihaal) happy by uniting with IT – and not being reborn, says Nanak. 8. 9.