Note: This tenth Astpadi is about the diversity in creation which has numerous different entities and types of creatures. The latter have different pursuits in life. Every thing and every one is subject to Divine commands/laws of nature. Throughout the Astpadi the expression ਕਈ ਕੋਟਿ (kaee kot) meaning many crore – a crore is ten million in oriental system of numbers – has been used to describe large numbers. It has been translated as ‘numerous’ below.

ਸਲੋਕੁ ॥ ਉਸਤਤਿ ਕਰਹਿ ਅਨੇਕ ਜਨ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰ ॥ ਨਾਨਕ ਰਚਨਾ ਪ੍ਰਭਿ ਰਚੀ ਬਹੁ ਬਿਧਿ ਅਨਿਕ ਪ੍ਰਕਾਰ ॥੧॥
Salok. Usṯaṯ karahi anek jan anṯ na pārāvār. Nānak racẖnā parabẖ racẖī baho biḏẖ anik parkār. ||1||

(Slok) prologue. (Anek) innumerable (jan) people (ustat kareh) praise the virtues of the Creator but no one can know its (ant = end) limits or (paaraavaar) boundaries i.e. it is not possible to fully know the Creator and creation;
(prabh) the Creator has (rachi) made the creation in many (bidhi) ways of (bahu) many (prakaar) kinds, says Nanak. 1.

ਅਸਟਪਦੀ ॥
Asatpḏī.

(Astpadi) chapter of eight stanzas.

Note: The first stanza is about the different approaches people adopt in order to understand the Creator but no one succeeds in knowing IT’s mysteries.

ਕਈ ਕੋਟਿ ਹੋਏ ਪੂਜਾਰੀ ॥ ਕਈ ਕੋਟਿ ਆਚਾਰ ਬਿਉਹਾਰੀ ॥
aKa▫ī kot ho▫e pūjārī. Ka▫ī kot ācẖār bi▫uhārī.

Numerous people (hoe = become) are (poojaari) worshippers – i.e. they worship in many ways,
and numerous are (aachaar biohaari) performers of ceremonial actions i.e. engage in rituals. —

ਕਈ ਕੋਟਿ ਭਏ ਤੀਰਥ ਵਾਸੀ ॥ ਕਈ ਕੋਟਿ ਬਨ ਭ੍ਰਮਹਿ ਉਦਾਸੀ ॥
Ka▫ī kot bẖa▫e ṯirath vāsī. Ka▫ī kot ban bẖarmėh uḏāsī.

Numerous people (bhaey) become (teerath vaasi) residents of pilgrimage centers i.e. spend lives going on pilgrimages;
or become (udaasi) renunciates and (bhrameh) wander in (ban) jungles. —

ਕਈ ਕੋਟਿ ਬੇਦ ਕੇ ਸ੍ਰੋਤੇ ॥ ਕਈ ਕੋਟਿ ਤਪੀਸੁਰ ਹੋਤੇ ॥
Ka▫ī kot beḏ ke saroṯe. Ka▫ī kot ṯapīsur hoṯe.

Numerous people become (srote) listeners (ke) of (bed = Vedas) the scriptures i.e. listen to readings and discourses on the scriptures,
or (hote) become (tapeeasar) great practitioners of austerities – engage in severe asceticism and other hard practices. —

ਕਈ ਕੋਟਿ ਆਤਮ ਧਿਆਨੁ ਧਾਰਹਿ ॥ ਕਈ ਕੋਟਿ ਕਬਿ ਕਾਬਿ ਬੀਚਾਰਹਿ ॥
Ka▫ī kot āṯam ḏẖi▫ān ḏẖārėh. Ka▫ī kot kab kāb bīcẖārėh.

Numerous people (dhiaan dhaareh) concentrate in meditation (aatam = self) within the mind;
or (beechaareh) reflect on (kaab) compositions of (kab) poets – as opposed to listening to scriptures. —

ਕਈ ਕੋਟਿ ਨਵਤਨ ਨਾਮ ਧਿਆਵਹਿ ॥ ਨਾਨਕ ਕਰਤੇ ਕਾ ਅੰਤੁ ਨ ਪਾਵਹਿ ॥੧॥
Ka▫ī kot navṯan nām ḏẖi▫āvahi. Nānak karṯe kā anṯ na pāvahi. ||1||

Numerous people discover (navtan = new) ever fresh (naam) virtues of the Master and (dhiaaveh) recount them attentively;
but no one can (paaveh) find (ant) limits of (karte) the Creator i.e. every one of the above may understand some aspects but not about all the mysteries of the Creator, says Nanak. 1.

Note: While the first stanza describes the efforts of seekers of the Creator, the second describes those who are self-oriented.

ਕਈ ਕੋਟਿ ਭਏ ਅਭਿਮਾਨੀ ॥ ਕਈ ਕੋਟਿ ਅੰਧ ਅਗਿਆਨੀ ॥
Ka▫ī kot bẖa▫e abẖimānī. Ka▫ī kot anḏẖ agi▫ānī.

Numerous people (bhaey) are (abhimaani) vain and arrogant,
or (andh = blind) grossly (agiaani) ignorant – oblivious of the Creator and the purpose of human life. —

ਕਈ ਕੋਟਿ ਕਿਰਪਨ ਕਠੋਰ ॥ ਕਈ ਕੋਟਿ ਅਭਿਗ ਆਤਮ ਨਿਕੋਰ ॥
Ka▫ī kot kirpan kaṯẖor. Ka▫ī kot abẖig āṯam nikor.

Numerous people (kirpan = misers who do not put wealth to use) do not live by the Divine virtues present within and are (kathor) cruel/harsh to others,
or are like (nikor, nire kore) absolutely unbleached cloth which cannot be dyed (aatam) in the mind and (abhig = stone-like, not letting water seep in) un-moved by any thing i.e. they do not care for any thing or any one except themselves. —

ਕਈ ਕੋਟਿ ਪਰ ਦਰਬ ਕਉ ਹਿਰਹਿ ॥ ਕਈ ਕੋਟਿ ਪਰ ਦੂਖਨਾ ਕਰਹਿ ॥
Ka▫ī kot par ḏarab ka▫o hirėh. Ka▫ī kot par ḏūkẖnā karahi.

Numerous people (hireh = take away) steal/appropriate (pardarab) what belongs to others;
or (kareh) indulge in (dookhna) slander of (par) others. —

ਕਈ ਕੋਟਿ ਮਾਇਆ ਸ੍ਰਮ ਮਾਹਿ ॥ ਕਈ ਕੋਟਿ ਪਰਦੇਸ ਭ੍ਰਮਾਹਿ ॥
Ka▫ī kot mā▫i▫ā saram māhi. Ka▫ī kot parḏes bẖarmāhi.

Numerous people engage (maahi) in (sram) efforts to gather (maaia) wealth/money.
and for that (bhramaahi = wander) travel (pardes) to foreign countries. —

ਜਿਤੁ ਜਿਤੁ ਲਾਵਹੁ ਤਿਤੁ ਤਿਤੁ ਲਗਨਾ ॥ ਨਾਨਕ ਕਰਤੇ ਕੀ ਜਾਨੈ ਕਰਤਾ ਰਚਨਾ ॥੨॥
Jiṯ jiṯ lāvhu ṯiṯ ṯiṯ lagnā. Nānak karṯe kī jānai karṯā racẖnā. ||2||

We cannot find fault with them. O Creator, they (lagna) engage in (tit tit) that in (jit jit) whatever way You (laavahu = put) motivate them.
(Karta) the Creator (jaanai) knows what to do with (karte ki rachna = creator’s creation) IT’s creation, says Nanak. 2.

ਕਈ ਕੋਟਿ ਸਿਧ ਜਤੀ ਜੋਗੀ ॥ ਕਈ ਕੋਟਿ ਰਾਜੇ ਰਸ ਭੋਗੀ ॥
Ka▫ī kot siḏẖ jaṯī jogī. Ka▫ī kot rāje ras bẖogī.

Numerous people are (sidh) accomplished saints, (jati) celibates and (jogi) Yogi – they abstain from worldly pleasures;
and numerous are (raaje) kings who (ras bhogi) enjoy objects of worldly pleasures. —

ਕਈ ਕੋਟਿ ਪੰਖੀ ਸਰਪ ਉਪਾਏ ॥ ਕਈ ਕੋਟਿ ਪਾਥਰ ਬਿਰਖ ਨਿਪਜਾਏ ॥
Ka▫ī kot pankẖī sarap upā▫e. Ka▫ī kot pāthar birakẖ nipjā▫e.

The Creator has (upaae) created numerous types of (pankhi) birds and (sarap = snakes) reptiles,
also (nipjaae) created numerous types of (paathar) rocks and (birakh) plants. —

ਕਈ ਕੋਟਿ ਪਵਣ ਪਾਣੀ ਬੈਸੰਤਰ ॥ ਕਈ ਕੋਟਿ ਦੇਸ ਭੂ ਮੰਡਲ ॥
Ka▫ī kot pavaṇ pāṇī baisanṯar. Ka▫ī kot ḏes bẖū mandal.

There are numerous types of (pavan = air) gases, (paani = water) liquids and (baisantar = fire) energy;
and numerous (des bhu) planets like the earth and (mandal) galaxies. —

ਕਈ ਕੋਟਿ ਸਸੀਅਰ ਸੂਰ ਨਖ੍ਯ੍ਯਤ੍ਰ ॥ ਕਈ ਕੋਟਿ ਦੇਵ ਦਾਨਵ ਇੰਦ੍ਰ ਸਿਰਿ ਛਤ੍ਰ ॥
Ka▫ī kot sasī▫ar sūr nakẖ▫yaṯar. Ka▫ī kot ḏev ḏānav inḏar sir cẖẖaṯar.

There are numerous (saseear) moons, (soor) suns and (nakhyatr) stars;
and numerous (dev) gods, with their king (Indr) Indra who has a (chhatr) canopy (sir) overhead, and (daanav) demons – according to Hindu texts. —

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ਸਗਲ ਸਮਗ੍ਰੀ ਅਪਨੈ ਸੂਤਿ ਧਾਰੈ ॥ ਨਾਨਕ ਜਿਸੁ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਤਿਸੁ ਨਿਸਤਾਰੈ ॥੩॥
Sagal samagrī apnai sūṯ ḏẖārai. Nānak jis jis bẖāvai ṯis ṯis nisṯārai. ||3||

The Creator (dhaarai) has them all under (apnai = own) IT’s (soot = string as in a rosary that controls the beads) control – subject to laws of nature;
IT (nistaarai) gets across the word ocean creatures (jis jis) those whom all IT (bhaava = likes) approves -for union with IT-self – says Nanak. 3.

ਕਈ ਕੋਟਿ ਰਾਜਸ ਤਾਮਸ ਸਾਤਕ ॥ ਕਈ ਕੋਟਿ ਬੇਦ ਪੁਰਾਨ ਸਿਮ੍ਰਿਤਿ ਅਰੁ ਸਾਸਤ ॥
Ka▫ī kot rājas ṯāmas sāṯak. Ka▫ī kot beḏ purān simriṯ ar sāsaṯ.

Numerous people are under the influence of the material nature involving (raajas, rajas) passion/effort, (taams, tamas) ignorance/laziness and (saatak,sattva) rituals/charities/penances;
numerous read (bed, puraan, smiti ar saast = Vedas, Puraanas, Smritis and Shaatrras) scriptures i.e. focus on acquiring scriptural knowledge. —

Note: The next verse talks of ਰਤਨ ਸਮੁਦ (ratan samud) meaning jewels in the ocean. This is in the context of the Hindu belief that the gods churned the ocean out of which fourteen jewels – things that fascinate the mind – came out. Gurmat, the guru’s teachings, use tis as a metaphor for the human beings to churn the mind by which to drive away vices and find Divine virtues within. The latter have been called jewels; e.g. in Japji Sahib we read “mat vich ratn jawaahr maanak” i.e. jewels are present in the mind and can be found “je ik gur ki sikh suni” we listen to the teachings of the one true guru (Japji Pauri 6).

ਕਈ ਕੋਟਿ ਕੀਏ ਰਤਨ ਸਮੁਦ ॥ ਕਈ ਕੋਟਿ ਨਾਨਾ ਪ੍ਰਕਾਰ ਜੰਤ॥
Ka▫ī kot kī▫e raṯan samuḏ. Ka▫ī kot nānā parkār janṯ.

The Creator (kiey) created numerous (ratan = jewels) valuable things in (samud, samundar) the ocean i.e. the oceans are a source of valuable minerals – the Creator has put numerous virtues in the body which need to be found,
and there are numerous (jant) creatures of (naana) different (prakaar) types – of bodies. —

ਕਈ ਕੋਟਿ ਕੀਏ ਚਿਰ ਜੀਵੇ ॥ ਕਈ ਕੋਟਿ ਗਿਰੀ ਮੇਰ ਸੁਵਰਨ ਥੀਵੇ ॥
Ka▫ī kot kī▫e cẖir jīve. Ka▫ī kot girī mer suvran thīve.

The Creator (kiey) created numerous people who (jeeve) live (chir) long – through practices like breath control called Praanayaam in Yoga;
there (theeve = become) are numerous (giri mer) large mountains of (suvaran) gold i.e. there are numerous sources of valuable natural resources in the earth. —

ਕਈ ਕੋਟਿ ਜਖ੍ਯ੍ਯ ਕਿੰਨਰ ਪਿਸਾਚ ॥ ਕਈ ਕੋਟਿ ਭੂਤ ਪ੍ਰੇਤ ਸੂਕਰ ਮ੍ਰਿਗਾਚ ॥
Ka▫ī kot jakẖ▫y kinnar pisācẖ. Ka▫ī kot bẖūṯ pareṯ sūkar marigācẖ.

In Hindu texts, there are numerous Jakh, Kinar and Pisaach associated with the gods;
and beliefs in numerous (bhoot) ghosts, (pret) evil spirits; there exist numerous beasts like (sookar) pigs and (mrigaach = who feed on animals like the deer) lions/tigers i.e. the more powerful exploit the weak. —

ਸਭ ਤੇ ਨੇਰੈ ਸਭਹੂ ਤੇ ਦੂਰਿ ॥ ਨਾਨਕ ਆਪਿ ਅਲਿਪਤੁ ਰਹਿਆ ਭਰਪੂਰਿ ॥੪॥
Sabẖ ṯe nerai sabẖhū ṯe ḏūr. Nānak āp alipaṯ rahi▫ā bẖarpūr. ||4||

Depending on how the creatures conduct themselves they (sabhahu) all perceive the Creator (nerai) near if the remember or (door) far if they remain oblivious of IT;
this is because the Creator is (bharpoor) present in all but (alipt) remains concealed within, says Nanak. 4.

ਕਈ ਕੋਟਿ ਪਾਤਾਲ ਕੇ ਵਾਸੀ ॥ ਕਈ ਕੋਟਿ ਨਰਕ ਸੁਰਗ ਨਿਵਾਸੀ ॥
Ka▫ī kot pāṯāl ke vāsī. Ka▫ī kot narak surag nivāsī.

Numerous people are (vaasi) residents of (paataal) nether regions – below the earth surface i.e. remain withdrawn from the world;
numerous are residents of (narak) hell i.e. undergo suffering or of (surag) heaven i.e. enjoy peace and comfort based on their deeds. —

ਕਈ ਕੋਟਿ ਜਨਮਹਿ ਜੀਵਹਿ ਮਰਹਿ ॥ ਕਈ ਕੋਟਿ ਬਹੁ ਜੋਨੀ ਫਿਰਹਿ ॥
Ka▫ī kot janmėh jīvėh marėh. Ka▫ī kot baho jonī firėh.

Numerous people (janmeh) are born as humans to attain union with the Creator but (mareh) keep dying and (jeeveh) living i.e. some times succumb to vices in the world-play and at others overcome them;
numerous people who fall prey to vices (phireh) wander in (bahu) many (joni) life forms i.e. keep reincarnating in many life forms. —

ਕਈ ਕੋਟਿ ਬੈਠਤ ਹੀ ਖਾਹਿ ॥ ਕਈ ਕੋਟਿ ਘਾਲਹਿ ਥਕਿ ਪਾਹਿ ॥
Ka▫ī kot baiṯẖaṯ hī kẖāhi. Ka▫ī kot gẖālėh thak pāhi.

Numerous people (hi) only (baithat) sit and (khaahi) eat i.e. do not have to work for a living;
while numerous (thak paahi) get tired (ghaaleh) toiling to earn i.e. find it hard to make both ends meet. —

ਕਈ ਕੋਟਿ ਕੀਏ ਧਨਵੰਤ ॥ ਕਈ ਕੋਟਿ ਮਾਇਆ ਮਹਿ ਚਿੰਤ ॥
Ka▫ī kot kī▫e ḏẖanvanṯ. Ka▫ī kot mā▫i▫ā mėh cẖinṯ.

The Creator has (kiey) made numerous people (dhanvant) wealthy;
while numerous others remain (meh chint = in worry) worried for (maaia) money. —

ਜਹ ਜਹ ਭਾਣਾ ਤਹ ਤਹ ਰਾਖੇ ॥ ਨਾਨਕ ਸਭੁ ਕਿਛੁ ਪ੍ਰਭ ਕੈ ਹਾਥੇ ॥੫॥
Jah jah bẖāṇā ṯah ṯah rākẖe. Nānak sabẖ kicẖẖ parabẖ kai hāthe. ||5||

All this is the Creator’s play. Based on their past and current deeds, IT (rakheh) keeps the creatures (tah tah) in the state (jah jah) as IT (bhaana = wills) considers fit;
(sabh kichh) every thing is (haathai) in the hands (kai) of (prabh) the Master, says Nanak. 5.

Note: The next stanza is about those who understand that the purpose of human birth is for the soul to unite with the Creator. They long for and seek such union using different approaches.

ਕਈ ਕੋਟਿ ਭਏ ਬੈਰਾਗੀ ॥ ਰਾਮ ਨਾਮ ਸੰਗਿ ਤਿਨਿ ਲਿਵ ਲਾਗੀ ॥
Ka▫ī kot bẖa▫e bairāgī. Rām nām sang ṯin liv lāgī.

Numerous people (bhaey) remain (bairaagi) in a state of longing to be with the Creator;
(tin) their (liv = concentration) focus is to be absorbed (sang = with) in (raam naam) Divine virtues and commands – and to live by them. —

ਕਈ ਕੋਟਿ ਪ੍ਰਭ ਕਉ ਖੋਜੰਤੇ ॥ ਆਤਮ ਮਹਿ ਪਾਰਬ੍ਰਹਮੁ ਲਹੰਤੇ ॥
Ka▫ī kot parabẖ ka▫o kẖojanṯe. Āṯam mėh pārbarahm lahanṯe.

Numerous people make efforts (kau khojante) search for (prabh) the Creator,
and ultimately (lahante) find (paarbrahm) the Supreme Master (aatam meh) within the self i.e. in the mind. —

ਕਈ ਕੋਟਿ ਦਰਸਨ ਪ੍ਰਭ ਪਿਆਸ ॥ ਤਿਨ ਕਉ ਮਿਲਿਓ ਪ੍ਰਭੁ ਅਬਿਨਾਸ ॥
Ka▫ī kot ḏarsan parabẖ pi▫ās. Ŧin ka▫o mili▫o parabẖ abinās.

Numerous people (piaas) thirst for (darsan) vision of (prabh) the Creator;
(abinaas) the Eternal (prabh) Master (milio) is found (tin kau) by them – within. —

ਕਈ ਕੋਟਿ ਮਾਗਹਿ ਸਤਸੰਗੁ ॥ ਪਾਰਬ੍ਰਹਮ ਤਿਨ ਲਾਗਾ ਰੰਗੁ ॥
Ka▫ī kot māgėh saṯsang. Pārbarahm ṯin lāgā rang.

Numerous people (maageh = ask for) seek (satsang) holy congregation;
(tin) such people are (laaga) imbued with (rang) love for (paarbrahm) the Supreme Being. —

ਜਿਨ ਕਉ ਹੋਏ ਆਪਿ ਸੁਪ੍ਰਸੰਨ ॥ ਨਾਨਕ ਤੇ ਜਨ ਸਦਾ ਧਨਿ ਧੰਨਿ ॥੬॥
Jin ka▫o ho▫e āp suparsan. Nānak ṯe jan saḏā ḏẖan ḏẖan. ||6||

(Jin kau) those with whom (aapi) the Creator (hoe) is (suprasan) well pleased,
IT unites them with IT-self; (te jan) those people are (sadaa) ever (dhan dhan) blessed i.e. their souls are never separated from the Creator to be born again, Says Nanak. 6.

Note: The next stanza is about the universe, its creation and evolution. As against only the earth being mentioned Guru Sahib talks of numerous planets and universes. This supplements those given in stanza three above.

ਕਈ ਕੋਟਿ ਖਾਣੀ ਅਰੁ ਖੰਡ ॥ ਕਈ ਕੋਟਿ ਅਕਾਸ ਬ੍ਰਹਮੰਡ ॥
Ka▫ī kot kẖāṇī ar kẖand. Ka▫ī kot akās barahmand.

There are numerous types of creatures in the form of the four (khaani) types by birth – namely egg, womb, perspiration i.e. moisture and heat, and from the soil; (ar) and there are numerous (khand = divisions of the universe) planets.
there are numerous (akaas) skies and (brahm-and = created from the cosmic egg) universes. —

ਕਈ ਕੋਟਿ ਹੋਏ ਅਵਤਾਰ ॥ ਕਈ ਜੁਗਤਿ ਕੀਨੋ ਬਿਸਥਾਰ ॥
Ka▫ī kot ho▫e avṯār. Ka▫ī jugaṯ kīno bisthār.

People (hoe) are (avtaar = descend from above) born numerous times;
the Creator (keeno bisthaar) expands the universes (kaee) in many (jugti) ways i.e. evolution keeps taking place. —

ਕਈ ਬਾਰ ਪਸਰਿਓ ਪਾਸਾਰ ॥ ਸਦਾ ਸਦਾ ਇਕੁ ਏਕੰਕਾਰ ॥
Ka▫ī bār pasri▫o pāsār. Saḏā saḏā ik ekankār.

(Paasaar = expanse) the creation (pasrio) has evolved (kaee baar) many times,
but the Creator IT-self (sadaa sadaa) for ever remains (ekankaar) One all-pervasive Master and ever (ik = one) the same. —

ਕਈ ਕੋਟਿ ਕੀਨੇ ਬਹੁ ਭਾਤਿ ॥ ਪ੍ਰਭ ਤੇ ਹੋਏ ਪ੍ਰਭ ਮਾਹਿ ਸਮਾਤਿ ॥
Ka▫ī kot kīne baho bẖāṯ. Parabẖ ṯe ho▫e parabẖ māhi samāṯ.

There are numerous (bhaat) varieties within the creation (keene) made by the Creator;
they all (hoe) emanate (te) from (prabh) the Creator and perish to (samaat) merge (maahi) in IT. —

ਤਾ ਕਾ ਅੰਤੁ ਨ ਜਾਨੈ ਕੋਇ ॥ ਆਪੇ ਆਪਿ ਨਾਨਕ ਪ੍ਰਭੁ ਸੋਇ ॥੭॥
Ŧā kā anṯ na jānai ko▫e. Āpe āp Nānak parabẖ so▫e. ||7||

But (na koe) no one (jaanai) knows (ant = limits) the mysteries (ta ka = of that) of the Creator;
The Creator (aape = by the self) IT-self remains (soe) what (aap = self) IT is, says Nanak. 7.

Note: The final stanza of this chapter describes the devotees who love to serve the Creator, receive Divine love in return and merge in IT.

ਕਈ ਕੋਟਿ ਪਾਰਬ੍ਰਹਮ ਕੇ ਦਾਸ ॥ ਤਿਨ ਹੋਵਤ ਆਤਮ ਪਰਗਾਸ ॥
Ka▫ī kot pārbarahm ke ḏās. Ŧin hovaṯ āṯam pargās.

Numerous people are (daas = servants) devotees of (paarbrahm) the Supreme Being – living in IT’s obedience;
their (aatam) inner-self (hova) becomes (pargaas) illumined i.e. they have a vision of the Creator within. —

ਕਈ ਕੋਟਿ ਤਤ ਕੇ ਬੇਤੇ ॥ ਸਦਾ ਨਿਹਾਰਹਿ ਏਕੋ ਨੇਤ੍ਰੇ ॥
Ka▫ī kot ṯaṯ ke beṯe. Saḏā nihārahi eko neṯare.

Numerous people are (bete) aware of (tat = essence) the virtues of the Master of all;
they (sadaa) ever (nihaareh) see every one (eko netrre = with one eye) as equal. —

ਕਈ ਕੋਟਿ ਨਾਮ ਰਸੁ ਪੀਵਹਿ ॥ ਅਮਰ ਭਏ ਸਦ ਸਦ ਹੀ ਜੀਵਹਿ ॥
Ka▫ī kot nām ras pīvėh. Amar bẖa▫e saḏ saḏ hī jīvėh.

Numerous people (peeveh) drink (ras) the elixir of (naam) Divine virtues i.e. experience the Master within;
they (bhaey) become (amar) immortal and (jeeveh) live (sad sad) for ever i.e. never fall prey to the vices in life and on death get merged in the Creator never to be born and die again. —

ਕਈ ਕੋਟਿ ਨਾਮ ਗੁਨ ਗਾਵਹਿ ॥ ਆਤਮ ਰਸਿ ਸੁਖਿ ਸਹਜਿ ਸਮਾਵਹਿ ॥
Ka▫ī kot nām gun gāvahi. Āṯam ras sukẖ sahj samāvėh.

Numerous people (gaaveh = sing) recount and live by (naam gun) Divine virtues and commands;
they have (aatam ras = inner enjoyment) inner experience of the Creator and (samaaveh) remain absorbed therewith in a state of (sukh) peace and (sahj) tranquility. —

ਅਪੁਨੇ ਜਨ ਕਉ ਸਾਸਿ ਸਾਸਿ ਸਮਾਰੇ ॥ ਨਾਨਕ ਓਇ ਪਰਮੇਸੁਰ ਕੇ ਪਿਆਰੇ ॥੮॥੧੦॥
Apune jan ka▫o sās sās samāre. Nānak o▫e parmesur ke pi▫āre. ||8||10||

The Creator (samaare = remembers) takes care of (apune = own) IT’s (jan) devotees (saasi saasi = every breath) every moment,
(oe) they are (piaare) the loved ones of (parmesur) the Supreme Master, says Nanak. 8. 10.