Note: This eleventh Astpadi of Sukhmani Sahib states that every thing happens as the Creator desires; in fact IT is IT-self the doer and the creatures are tools in the hands of the Master.

ਸਲੋਕੁ ॥ ਕਰਣ ਕਾਰਣ ਪ੍ਰਭੁ ਏਕੁ ਹੈ ਦੂਸਰ ਨਾਹੀ ਕੋਇ ॥ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜਲਿ ਥਲਿ ਮਹੀਅਲਿ ਸੋਇ ॥੧॥
Salok. Karaṇ kāraṇ parabẖ ek hai ḏūsar nāhī ko▫e. Nānak ṯis balihārṇai jal thal mahī▫al so▫e. ||1||

(Slok) prologue. (Kaaran) the cause of (karan = doing) what happens is (ek) the One (prabh) Creator; (naahi) not (koe) any one (doosar) else;
I (balihaaranai = sacrifice) adore (tis) IT whose writ runs (jali, thali, mahiali) in water, on the earth and in space, says Nanak. 1.

ਅਸਟਪਦੀ ॥ ਕਰਨ ਕਰਾਵਨ ਕਰਨੈ ਜੋਗੁ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਹੋਗੁ ॥
Asatpaḏī. Karan karāvan karnai jog. Jo ṯis bẖāvai so▫ī hog.

(Astpadi) chapter with eight stanzas. The Creator (karne jog = capable of doing) does (karan) what IT wants done (karaavan) by causing the creatures to do it;
(soee) only that (hog) happens (jo) what (bhaavai) pleases (tis) IT. —

ਖਿਨ ਮਹਿ ਥਾਪਿ ਉਥਾਪਨਹਾਰਾ ॥ ਅੰਤੁ ਨਹੀ ਕਿਛੁ ਪਾਰਾਵਾਰਾ ॥
Kẖin mėh thāp uthāpanhārā. Anṯ nahī kicẖẖ pārāvārā.

IT (thaapi installs) creates and (uthaapanhaara) destroys (meh) in (khin) a moment;
there are (kichh nahi) no (ant) limits or (paaraavaara) boundaries for this i.e. the Creator’s domain is universal. —

ਹੁਕਮੇ ਧਾਰਿ ਅਧਰ ਰਹਾਵੈ ॥ ਹੁਕਮੇ ਉਪਜੈ ਹੁਕਮਿ ਸਮਾਵੈ ॥
Hukme ḏẖār aḏẖar rahāvai. Hukme upjai hukam samāvai.

Having (dhaari) created the components of the universe by (hukme) by IT’s command (rahaavai) keeps them (adhar) without physical support – according to the laws made by IT.
(hukme) by Divine commands, every thing (upjai) comes into being and is destroyed by Hukamto (samaavai) merge back into the Creator – i.e. every thing else is subject to birth/creation and death/destruction except the Creator. —

ਹੁਕਮੇ ਊਚ ਨੀਚ ਬਿਉਹਾਰ ॥ ਹੁਕਮੇ ਅਨਿਕ ਰੰਗ ਪਰਕਾਰ ॥
Hukme ūcẖ nīcẖ bi▫uhār. Hukme anik rang parkār.

(Biohaar) conduct of the creatures is (ooch = high) sublime or (neech = low) unbecoming as per Divine commands i.e as ordained based on their past deeds;
it is by Divine commands that creation of (anik) innumerable (rang) hues and (parkaar) types has come into being. —

ਕਰਿ ਕਰਿ ਦੇਖੈ ਅਪਨੀ ਵਡਿਆਈ ॥ ਨਾਨਕ ਸਭ ਮਹਿ ਰਹਿਆ ਸਮਾਈ ॥੧॥
Kar kar ḏekẖai apnī vadi▫ā▫ī. Nānak sabẖ mėh rahi▫ā samā▫ī. ||1||

(Kari kari) having created IT (dekhai) watches the creation; that is (apni = own) IT’s (vadiaai = virtue) greatness.
The Creator (rahia samaai) pervades (meh) in (sabh) all i.e. all places, creatures and things, says Nanak. 1.

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Note: The mortals sometimes give up considering a situation hopeless. However there are cases where some one given up as dead comes alive. There are also cases when help unexpectedly arrives for some one stranded in wilderness. The next stanzas mentions some such situations.

ਪ੍ਰਭ ਭਾਵੈ ਮਾਨੁਖ ਗਤਿ ਪਾਵੈ ॥ ਪ੍ਰਭ ਭਾਵੈ ਤਾ ਪਾਥਰ ਤਰਾਵੈ ॥
Parabẖ bẖāvai mānukẖ gaṯ pāvai. Parabẖ bẖāvai ṯā pāthar ṯarāvai.

If (prabh) the Almighty wills, (maanukh) a person (paavai) obtains (gati) deliverance – from where it seems impossible like from temptations in the world-play;
or (taraavai) causes floatation of (paathar) a stone when IT so wills i.e. a person deeply mired with vices overcomes them with the guru’s help, and gets across the world-ocean. —

ਪ੍ਰਭ ਭਾਵੈ ਬਿਨੁ ਸਾਸ ਤੇ ਰਾਖੈ ॥ ਪ੍ਰਭ ਭਾਵੈ ਤਾ ਹਰਿ ਗੁਣ ਭਾਖੈ ॥
Parabẖ bẖāvai bin sās ṯe rākẖai. Parabẖ bẖāvai ṯā har guṇ bẖākẖai.

When (prabh) the Master (bhaavai = so wills) bestows grace IT (raakhai) saves a person (bin saas = not breathing) considered not breathing – like under debris of collapsed structure.
Similarly a person may be indifferent towards the higher values of life, but with Divine grace s/he – finds the guru, is enlightened with his teachings and, – (bhaakai = say) praises (har gun) Divine virtues/commands, and lives by them

ਪ੍ਰਭ ਭਾਵੈ ਤਾ ਪਤਿਤ ਉਧਾਰੈ ॥ ਆਪਿ ਕਰੈ ਆਪਨ ਬੀਚਾਰੈ ॥
Parabẖ bẖāvai ṯā paṯiṯ uḏẖārai. Āp karai āpan bīcẖārai.

When the Master wills IT (udhaarai) lifts (patit) the fallen i.e. can transform die-hard apostates.
But the Creator (karai) does every thing (aap0) IT-self by IT’s (aapan) own (beechaarai = thinking) decisions – not guided by any one else. —

ਦੁਹਾ ਸਿਰਿਆ ਕਾ ਆਪਿ ਸੁਆਮੀ ॥ ਖੇਲੈ ਬਿਗਸੈ ਅੰਤਰਜਾਮੀ ॥
Ḏuhā siri▫ā kā āp su▫āmī. Kẖelai bigsai anṯarjāmī.

IT is (suaami) the Master of (duha) both (siria) ends, here and the hereafter;
Whatever happens in the world-play, it is the result of (antarjaami) the Master within (khelai = playing) directing the play and (bigsai) and enjoying it; —

ਜੋ ਭਾਵੈ ਸੋ ਕਾਰ ਕਰਾਵੈ ॥ ਨਾਨਕ ਦ੍ਰਿਸਟੀ ਅਵਰੁ ਨ ਆਵੈ ॥੨॥
Jo bẖāvai so kār karāvai. Nānak ḏaristī avar na āvai. ||2||

Being within the minds of all, the Almighty (kaar karaavai) makes them to act (jo bhaavai) as IT desires;
(avar) any one else (na aavai) does not come (dristi) under the sight – i.e I do not see any one else, but the Master, who can do all this, says Nanak. 2.

ਕਹੁ ਮਾਨੁਖ ਤੇ ਕਿਆ ਹੋਇ ਆਵੈ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰਾਵੈ ॥
Kaho mānukẖ ṯe ki▫ā ho▫e āvai. Jo ṯis bẖāvai so▫ī karāvai.

Please (kahu) say (kia) what can (hoe aavai) be done by (maanukh = person) the mortal – by him/herself;
no, the Creator (karaavai) causes the mortal to do (jo) what (tis bhaavai) IT desires. —

ਇਸ ਕੈ ਹਾਥਿ ਹੋਇ ਤਾ ਸਭੁ ਕਿਛੁ ਲੇਇ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਕਰੇਇ ॥
Is kai hāth ho▫e ṯā sabẖ kicẖẖ le▫e. Jo ṯis bẖāvai so▫ī kare▫i.

If it (hoe) be (haath = hand) in the hands (kai) of the mortal, s/he (le = take) would have (sabh kichh) every thing,
no, s/he does what (bhaavai) is approved by (tis= that) the Creator. —

ਅਨਜਾਨਤ ਬਿਖਿਆ ਮਹਿ ਰਚੈ ॥ ਜੇ ਜਾਨਤ ਆਪਨ ਆਪ ਬਚੈ ॥
Anjānaṯ bikẖi▫ā mėh racẖai. Je jānaṯ āpan āp bacẖai.

(Anjaanat) unknowingly, the mortal remains (rachai) engrossed (meh) in (bikhia = poison) objects of transitory pleasure – and posons the mind;
(je jaanat) if s/he (jaanat) knew (aap = self) s/he would (bachai = keep away) resist them. —

ਭਰਮੇ ਭੂਲਾ ਦਹ ਦਿਸਿ ਧਾਵੈ ॥ ਨਿਮਖ ਮਾਹਿ ਚਾਰਿ ਕੁੰਟ ਫਿਰਿ ਆਵੈ ॥
Bẖarme bẖūlā ḏah ḏis ḏẖāvai. Nimakẖ māhi cẖār kunt fir āvai.

The moral, (bhoola) misled (bharme) by delusion – about his/her capabilities, (dhaavai = runs) lets the mind wander (dah disi = in ten directions) all over,
the mind (phir aavai) goes over (chaar kunt = four corners) the whole world (maahi) in a (nimakh) moment. —

ਕਰਿ ਕਿਰਪਾ ਜਿਸੁ ਅਪਨੀ ਭਗਤਿ ਦੇਇ ॥ ਨਾਨਕ ਤੇ ਜਨ ਨਾਮਿ ਮਿਲੇਇ ॥੩॥
Kar kirpā jis apnī bẖagaṯ ḏe▫e. Nānak ṯe jan nām mile▫e. ||3||

(Jis) one on whom the Master (kari kirpa) bestows grace and (daey) grants (bhagati) devotion,
(te jan) that person (milaey) finds (naam) Divine virtues within – and attains peace of mind – says Nanak. 3.

Note: The theme of the next stanza is that even the lowly, if they remember and live by Divine virtues, become recipients of grace and achieve distinction and respect; i.e. those who have no status in the society can achieve an exalted state.

ਖਿਨ ਮਹਿ ਨੀਚ ਕੀਟ ਕਉ ਰਾਜ ॥ ਪਾਰਬ੍ਰਹਮ ਗਰੀਬ ਨਿਵਾਜ ॥
Kẖin mėh nīcẖ kīt ka▫o rāj. Pārbarahm garīb nivāj.

The Almighty can (khin meh) momentarily grant (raaj) kingdom to a person with a (neech) low status like a (keet) worm i.e. raise from the low to a high status;
(paarbrahm) the Supreme Being is (nivaaj) bestow-er of honor on (gareeb) the poor – those who deserve through their deeds. —

ਜਾ ਕਾ ਦ੍ਰਿਸਟਿ ਕਛੂ ਨ ਆਵੈ ॥ ਤਿਸੁ ਤਤਕਾਲ ਦਹ ਦਿਸ ਪ੍ਰਗਟਾਵੈ ॥
Jā kā ḏarisat kacẖẖū na āvai. Ŧis ṯaṯkāl ḏah ḏis paragtāvai.

(Ja ka) one of whom (kachu na) nothing (drist aavai) is seen i.e. who seemingly has no virtues,
the Master can make (tis) that person (pragtaavai = known) famous (dah dis = ten directions) all over. —

ਜਾ ਕਉ ਅਪੁਨੀ ਕਰੈ ਬਖਸੀਸ ॥ ਤਾ ਕਾ ਲੇਖਾ ਨ ਗਨੈ ਜਗਦੀਸ ॥
Jā ka▫o apunī karai bakẖsīs. Ŧā kā lekẖā na ganai jagḏīs.

(Ja kau) one on whom IT (karai) bestows (puni= own) IT’s (bakhsees) grace – and forgives all transgressions;
then (jagdees) the Master of the universe does not (ganai = count) go over (lekha) account of deeds (ta ka) of that person – i.e all his/her wrong-doings are erased and s/he is accepted for union since. —

ਜੀਉ ਪਿੰਡੁ ਸਭ ਤਿਸ ਕੀ ਰਾਸਿ ॥ ਘਟਿ ਘਟਿ ਪੂਰਨ ਬ੍ਰਹਮ ਪ੍ਰਗਾਸ ॥
Jī▫o pind sabẖ ṯis kī rās. Gẖat gẖat pūran barahm pargās.

This is achieved by those who acknowledge that (jio) the soul and (pind) body are (raas = capital given for business dealings) given by (tis = that) the Creator – to act as per Divine commands;
these commands are given (ghati ghati) in every mind through (pragaas = illumination) being made aware of (brahm = the Creator) Divine virtues, within. —

ਅਪਨੀ ਬਣਤ ਆਪਿ ਬਨਾਈ ॥ ਨਾਨਕ ਜੀਵੈ ਦੇਖਿ ਬਡਾਈ ॥੪॥
Apnī baṇaṯ āp banā▫ī. Nānak jīvai ḏekẖ badā▫ī. ||4||

The whole creation is the Creator’s (apni) own and (banaai) made by (aapi) IT-self;
Nanak (jeevai) lives (dekh) seeing (badaai) the greatness i.e. lives by praising and and emulating Divine virtues. 4.

ਇਸ ਕਾ ਬਲੁ ਨਾਹੀ ਇਸੁ ਹਾਥ ॥ ਕਰਨ ਕਰਾਵਨ ਸਰਬ ਕੋ ਨਾਥ ॥
Is kā bal nāhī is hāth. Karan karāvan sarab ko nāth.

The mortal does not have (is ka) his/her (bal) power in (is) his/her (haath) hands i.e. cannot use the Creator-given capabilities as s/he likes;
(naath) Master (sarab ko) of all (karan) does and (karaavan) causes things done as IT desires – through the mortals as tools. —

ਆਗਿਆਕਾਰੀ ਬਪੁਰਾ ਜੀਉ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਫੁਨਿ ਥੀਉ ॥
Āgi▫ākārī bapurā jī▫o. Jo ṯis bẖāvai so▫ī fun thī▫o.

The (bapura) poor (jio) person (aagiaakaari = obedient) has to obey what the Master desires;
whatever (bhaavai) pleases (tis) IT, (phun = then) ultimately (soi) that (thio) happens. Examples of this are given below. —

ਕਬਹੂ ਊਚ ਨੀਚ ਮਹਿ ਬਸੈ ॥ ਕਬਹੂ ਸੋਗ ਹਰਖ ਰੰਗਿ ਹਸੈ ॥
Kabhū ūcẖ nīcẖ mėh basai. Kabhū sog harakẖ rang hasai.

The Creator is present in all and gives them different experiences; for example the mortal has (kabahu) sometimes (ooch) high and sometimes (neech) low (basai = lives) conduct or status i.e. there are people with different types of conduct or levels of soocial/economic status;
is sometimes (sog) in sorrow and is times (hasai = laughs) is happy in (harakh rang) happy in merry making. —

ਕਬਹੂ ਨਿੰਦ ਚਿੰਦ ਬਿਉਹਾਰ ॥ ਕਬਹੂ ਊਭ ਅਕਾਸ ਪਇਆਲ ॥
Kabhū ninḏ cẖinḏ bi▫uhār. Kabhū ūbẖ akās pa▫i▫āl.

Sometimes (biohaar = dealings) engages in (nind) slander of others and then (chind) worry i.e. some people engage in slander and then worry about its consequences;
sometimes the mortal flies (oobh) high into (akaas) the sky and at times falls into (paiaal, paataal) lower regions i.e. at times s/he exults and at others is in depression i.e. some people have success and others failure. —

ਕਬਹੂ ਬੇਤਾ ਬ੍ਰਹਮ ਬੀਚਾਰ ॥ ਨਾਨਕ ਆਪਿ ਮਿਲਾਵਣਹਾਰ ॥੫॥
Kabhū beṯā barahm bīcẖār. Nānak āp milāvaṇhār. ||5||

At times s/he (beta = know-er) knows (brahm beechaar = reflection on the Creator) Divine mysteries i.e. some people get inner enlightenment;
The Creator (aapi) IT-self (milaavanhaar) unites such people with IT, says Nanak. 5.

ਕਬਹੂ ਨਿਰਤਿ ਕਰੈ ਬਹੁ ਭਾਤਿ ॥ ਕਬਹੂ ਸੋਇ ਰਹੈ ਦਿਨੁ ਰਾਤਿ ॥
Kabhū niraṯ karai baho bẖāṯ. Kabhū so▫e rahai ḏin rāṯ.

Sometimes the mortal, (nirat karai) performs dances of (bahu) many (bhaati) types i.e. some people are active;
and at times (soe rahai) remains asleep (din, raat) day and night i.e. some people are lazy. —

ਕਬਹੂ ਮਹਾ ਕ੍ਰੋਧ ਬਿਕਰਾਲ ॥ ਕਬਹੂੰ ਸਰਬ ਕੀ ਹੋਤ ਰਵਾਲ ॥
Kabhū mahā kroḏẖ bikrāl. Kabahūʼn sarab kī hoṯ ravāl.

Sometimes displays (bikraal) terribly (maha = great) intense (krodh) anger i.e. some people easily lose temper;
and at times (hot) becomes (ravaal) dust of the feet of (sarab) all i.e. some people show humility. —

ਕਬਹੂ ਹੋਇ ਬਹੈ ਬਡ ਰਾਜਾ ॥ ਕਬਹੁ ਭੇਖਾਰੀ ਨੀਚ ਕਾ ਸਾਜਾ ॥
Kabhū ho▫e bahai bad rājā. Kabahu bẖekẖārī nīcẖ kā sājā.

Sometimes (hoe = becomes) is a (bad raaja) a great king and (bahai) sits on the throne i.e. some people are rich and have influence on others;
and at times has (saaja) the appearance of a (neech) lowly (bhekhaari) beggar i.e. some people live in poverty and misery. —

ਕਬਹੂ ਅਪਕੀਰਤਿ ਮਹਿ ਆਵੈ ॥ ਕਬਹੂ ਭਲਾ ਭਲਾ ਕਹਾਵੈ ॥
Kabhū apkīraṯ mėh āvai. Kabhū bẖalā bẖalā kahāvai.

Sometimes (aavai) comes (meh) into (apkeerat) ill repute i.e. some people have a poor reputation – because of their deeds;
and at times (kahaavai) is known as (bhalaa bhalaa) virtuous i.e some people are appreciated, for their virtuous deds, by others. —

ਜਿਉ ਪ੍ਰਭੁ ਰਾਖੈ ਤਿਵ ਹੀ ਰਹੈ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਸਚੁ ਕਹੈ ॥੬॥
Ji▫o parabẖ rākẖai ṯiv hī rahai. Gur parsāḏ Nānak sacẖ kahai. ||6||

The mortal does not choose to be what s/he is; but (rahai = lives) conducts him/her-self (jio) as (prabh) the Creator (raakha = keeps) motivates;
and when s/he receives (gur praasdi = with the guru’s grace) the guru’s teachings, s/he (kahai = utters) remembers (sach = the Eternal) Divine virtues – and lives by them, says Nanak. 6.

ਕਬਹੂ ਹੋਇ ਪੰਡਿਤੁ ਕਰੇ ਬਖ੍ਯ੍ਯਾਨੁ ॥ ਕਬਹੂ ਮੋਨਿਧਾਰੀ ਲਾਵੈ ਧਿਆਨੁ ॥
Kabhū ho▫e pandiṯ kare bakẖ▫yān. Kabhū moniḏẖārī lāvai ḏẖi▫ān.

Sometimes the mortal (hoe) is a (pandit) learned person and (kare bakhyaan) gives discourses i.e. some people are scholars who display their knowledge;
and at times (mondhaari) quietly (laavai dhiaan = concentrates) meditates i.e. some people remain absorbed in quiet contemplation. —

ਕਬਹੂ ਤਟ ਤੀਰਥ ਇਸਨਾਨ ॥ ਕਬਹੂ ਸਿਧ ਸਾਧਿਕ ਮੁਖਿ ਗਿਆਨ ॥
Kabhū ṯat ṯirath isnān. Kabhū siḏẖ sāḏẖik mukẖ gi▫ān.

Sometimes goes to (teerath) pilgimage centers and (isnaan) takes baths at (tat) the river banks i.e. some people regularly go on pilgrimages;
and at times becomes (sidh) an accomplished saint, or (saadhik) seeker; and at times displays (giaan) knowledge of scriptures (mukhi = from the mouth) from memory i.e. some people do these things. —

ਕਬਹੂ ਕੀਟ ਹਸਤਿ ਪਤੰਗ ਹੋਇ ਜੀਆ ॥ ਅਨਿਕ ਜੋਨਿ ਭਰਮੈ ਭਰਮੀਆ ॥
Kabhū kīt hasaṯ paṯang ho▫e jī▫ā. Anik jon bẖarmai bẖarmī▫ā.

Sometimes (hoe) has (jeea) the life of (keet) an insect, (hast) elephant or (patang) moth i.e. is reborn in these life forms;
(bharmeea) in delusion, the soul (bharmai) wanders in (anik) countless (jon) life forms i.e. those who do not take the guru’s guidance keep going through cycles of reincarnation in different life forms. —

ਨਾਨਾ ਰੂਪ ਜਿਉ ਸ੍ਵਾਗੀ ਦਿਖਾਵੈ ॥ ਜਿਉ ਪ੍ਰਭ ਭਾਵੈ ਤਿਵੈ ਨਚਾਵੈ ॥
Nānā rūp ji▫o savāgī ḏikẖāvai. Ji▫o parabẖ bẖāvai ṯivai nacẖāvai.

This is (jio) like (svaagi) an actor (dikhaavai) appears in (naana) different (roop = looks) guises at different times;
like the actors act as directed by the director, (prabh) the Creator (nachaavai = causes to dance) makes the living beings to act (jio) as IT (bhaavai) pleases i.e. every thing happens according to Divine commands. —

ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋਈ ਹੋਇ ॥ ਨਾਨਕ ਦੂਜਾ ਅਵਰੁ ਨ ਕੋਇ ॥੭॥
Jo ṯis bẖāvai so▫ī ho▫e. Nānak ḏūjā avar na ko▫e. ||7||

(Jo) whatever (bhaavai) pleases (tis = that) the Master, (hoe) happens;
there is (na koe) none (dooja avar = a second) other with these powers, says Nanak. 7.

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ਕਬਹੂ ਸਾਧਸੰਗਤਿ ਇਹੁ ਪਾਵੈ ॥ ਉਸੁ ਅਸਥਾਨ ਤੇ ਬਹੁਰਿ ਨ ਆਵੈ ॥
Kabhū sāḏẖsangaṯ ih pāvai. Us asthān ṯe bahur na āvai.

Sometimes (ih = this) the mortal) paavai) finds and takes part in (saadhsangat) holy congregation;
and does not (aavai) come (bahur) back (te) from (us) that (asthaan) place i.e. never severs connection with it. —

ਅੰਤਰਿ ਹੋਇ ਗਿਆਨ ਪਰਗਾਸੁ ॥ ਉਸੁ ਅਸਥਾਨ ਕਾ ਨਹੀ ਬਿਨਾਸੁ ॥
Anṯar ho▫e gi▫ān pargās. Us asthān kā nahī binās.

There, one (hoe = happens) gets (antar) inner (pargaas) enlightenment with (giaan) knowledge of Divine virtues;
there is (nahi binaas) no destruction of (us asthhaan = that place) i.e. with regular participation inner enlightenment is ever maintained. —

ਮਨ ਤਨ ਨਾਮਿ ਰਤੇ ਇਕ ਰੰਗਿ ॥ ਸਦਾ ਬਸਹਿ ਪਾਰਬ੍ਰਹਮ ਕੈ ਸੰਗਿ ॥
Man ṯan nām raṯe ik rang. Saḏā basėh pārbarahm kai sang.

(Man tan) the mind and body of such a person remain (rate) imbued with(ik) one (rang) love – of the Almighty;
and s/he (sadaa) ever (basai = abides) remains (sangi = in company of) absorbed in (paarbrahm) the Supreme Being. —

ਜਿਉ ਜਲ ਮਹਿ ਜਲੁ ਆਇ ਖਟਾਨਾ ॥ ਤਿਉ ਜੋਤੀ ਸੰਗਿ ਜੋਤਿ ਸਮਾਨਾ ॥
Ji▫o jal mėh jal ā▫e kẖatānā. Ŧi▫o joṯī sang joṯ samānā.

The way (jal) water (khataana) indistinguishably mixes with water,
(tio) similarly his/her (jot) soul (samaana) merges (sang) with (joti) the Supreme Soul, the Creator. —

ਮਿਟਿ ਗਏ ਗਵਨ ਪਾਏ ਬਿਸ੍ਰਾਮ ॥ ਨਾਨਕ ਪ੍ਰਭ ਕੈ ਸਦ ਕੁਰਬਾਨ ॥੮॥੧੧॥
Mit ga▫e gavan pā▫e bisrām. Nānak parabẖ kai saḏ kurbān. ||8||11||

All (gavan = goings) wanderings of the soul in reincarnation (mit gaey = obliterated) end and it (paae) attains (bisraam = rest) peace by union with the Creator;
I (sad) ever (kurbaan = sacrifice) adore (prabh) the Creator – with whose grace this is achieved, says Nanak. 8. 11.