Note: One of the themes that occur in Gurbani frequently is enlightenment of the mind or inner-self. The Creator is present but one cannot find it within because of the veil of ignorance which has been called “koorai paal” or wall of false-hoods in Pauri 1 of Japji. Elsewhere this has been explained as

ਧਨ ਪਿਰ ਕਾ ਇਕ ਹੀ ਸੰਗਿ ਵਾਸਾ ਵਿਚਿ ਹਉਮੈ ਭੀਤਿ ਕਰਾਰੀ ॥ ਗੁਰਿ ਪੂਰੈ ਹਉਮੈ ਭੀਤਿ ਤੋਰੀ ਜਨ ਨਾਨਕ ਮਿਲੇ ਬਨਵਾਰੀ ॥੪॥੧॥

The soul-wife and Creator- husband live together but have a strong wall of ego between them;
when the perfect guru breaks the wall of ego, the Master is found within, says the servant Nanak. M: 4, p 1263.

Ignorance of the mind is like inability of the physical eye to see due to some ailment. When that is treated, the vision becomes clear. Similarly to clear things within, the guru’s teachings act as the medicine. This has been called ‘Anjan’ in the Slok below. The Slok and Astpadi state that the Creator is present every where including in the body and is found with the guidance of the guru.

ਸਲੋਕੁ ॥ ਗਿਆਨ ਅੰਜਨੁ ਗੁਰਿ ਦੀਆ ਅਗਿਆਨ ਅੰਧੇਰ ਬਿਨਾਸੁ ॥ ਹਰਿ ਕਿਰਪਾ ਤੇ ਸੰਤ ਭੇਟਿਆ ਨਾਨਕ ਮਨਿ ਪਰਗਾਸੁ ॥੧॥
Salok. Gi▫ān anjan gur ḏī▫ā agi▫ān anḏẖer binās. Har kirpā ṯe sanṯ bẖeti▫ā Nānak man pargās. ||1||

(Slok) prologue. When the guru (deea) gives (anjan = collyrium, medicine for the eye) the medicine of (giaan = knowledge) understanding, (andher) darkness of (agiaan) ignorance (binaas) is banished;
but one (bhetia = meets) finds the guru (te) with (har kirpa) Divine grace – with his teachings – (man) the mind (pargaasi) is enlightened, and the Master is seen within. 1.

ਅਸਟਪਦੀ ॥ ਸੰਤਸੰਗਿ ਅੰਤਰਿ ਪ੍ਰਭੁ ਡੀਠਾ ॥ ਨਾਮੁ ਪ੍ਰਭੂ ਕਾ ਲਾਗਾ ਮੀਠਾ ॥
Asatpaḏī. Saṯsang anṯar parabẖ dīṯẖā. Nām parabẖū kā lāgā mīṯẖā.

(Astpadi) chapter of eight stanzas. One (deetha) sees (prabh) the Almighty (antar) within (sant sangi = in the company of the saint) with the guidance of the guru – by understanding Divine virtues,
and (laaga = feels) finds (naam) virtues of (prabhu) the Almighty (meetha = sweet) lovable. —

ਸਗਲ ਸਮਿਗ੍ਰੀ ਏਕਸੁ ਘਟ ਮਾਹਿ ॥ ਅਨਿਕ ਰੰਗ ਨਾਨਾ ਦ੍ਰਿਸਟਾਹਿ ॥
Sagal samagrī ekas gẖat māhi. Anik rang nānā ḏaristāhi.

(Sagal = all) every thing is present in (ekas) the One (ghati) body – the Creator and emanates from IT,
in (anik) numerous (rang = colors) forms and (naana) different (dristaahi = looks) shapes. —

ਨਉ ਨਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪ੍ਰਭ ਕਾ ਨਾਮੁ ॥ ਦੇਹੀ ਮਹਿ ਇਸ ਕਾ ਬਿਸ੍ਰਾਮੁ ॥
Na▫o niḏẖ amriṯ parabẖ kā nām. Ḏehī mėh is kā bisrām.

The experience of (prabh ka naam) Divine virtues is a pleasure like getting (nau nidhi = nine treasures) all the treasures of the world, and is (amrit) life-giving;
(bisraam = resting place) the abode (is ka= its) of Naam is (meh) in (dehi) the body i.e. one does not have to search for the Almighty outside. —

ਸੁੰਨ ਸਮਾਧਿ ਅਨਹਤ ਤਹ ਨਾਦ ॥ ਕਹਨੁ ਨ ਜਾਈ ਅਚਰਜ ਬਿਸਮਾਦ ॥
Sunn samāḏẖ anhaṯ ṯah nāḏ. Kahan na jā▫ī acẖraj bismāḏ.

Finding Naam within, is like being in (sunn = motionless) un-disturbed (smaadhi) contemplation/focus and (tah) there hearing (anhat) continuous (naad) celestial music i.e. this way communication with the Creator is established;
this state (na jaai) cannot (kahan = be said) be described; it is so (acharaj, bismaad) wondrous and awesome. —

ਤਿਨਿ ਦੇਖਿਆ ਜਿਸੁ ਆਪਿ ਦਿਖਾਏ ॥ ਨਾਨਕ ਤਿਸੁ ਜਨ ਸੋਝੀ ਪਾਏ ॥੧॥
Ŧin ḏekẖi▫ā jis āp ḏikẖā▫e. Nānak ṯis jan sojẖī pā▫e. ||1||

But only (tini) one whom the Creator (aapi) IT-self (dikhaae) shows, dekhia = sees) finds Naam within;
the Master (paae) gives (sojhi) understanding – of Divine virtues – to (tis) that person, says Nanak. 1.

ਸੋ ਅੰਤਰਿ ਸੋ ਬਾਹਰਿ ਅਨੰਤ ॥ ਘਟਿ ਘਟਿ ਬਿਆਪਿ ਰਹਿਆ ਭਗਵੰਤ ॥
So anṯar so bāhar ananṯ. Gẖat gẖat bi▫āp rahi▫ā bẖagvanṯ.

(So) the same (anant) Infinite Master is present (antar) within and (baahar) outside the body;
the Creator, (bhag-vant = fortunate) the master/controller of fortune (biaap rahia) pervades (ghati ghati) every body, –

ਧਰਨਿ ਮਾਹਿ ਆਕਾਸ ਪਇਆਲ ॥ ਸਰਬ ਲੋਕ ਪੂਰਨ ਪ੍ਰਤਿਪਾਲ ॥
Ḏẖaran māhi ākās pa▫i▫āl. Sarab lok pūran parṯipāl.

IT is there (maahi) in/on (dharani) the earth, (aakaas) sky and (paiaal) underground;
IT is (pooran) pervades (sarab) all (lok) planets and (pratipaal = nurtures) looks after all. —

Page 294

ਬਨਿ ਤਿਨਿ ਪਰਬਤਿ ਹੈ ਪਾਰਬ੍ਰਹਮੁ ॥ ਜੈਸੀ ਆਗਿਆ ਤੈਸਾ ਕਰਮੁ ॥
Ban ṯin parbaṯ hai pārbarahm. Jaisī āgi▫ā ṯaisā karam.

(Paarbrahm) the Supreme Being is present in (bani = forests) trees/plants, (tin, trin) grass and (parbat) mountains i.e. all types of existence;
they all play (taisa) that (karam = work, deeds) role (jaisi) as (aagia) ordained i.e. every type of existence has been allotted a role to perform. —

ਪਉਣ ਪਾਣੀ ਬੈਸੰਤਰ ਮਾਹਿ ॥ ਚਾਰਿ ਕੁੰਟ ਦਹ ਦਿਸੇ ਸਮਾਹਿ ॥
Pa▫uṇ pāṇī baisanṯar māhi. Cẖār kunt ḏah ḏise samāhi.

The Creator is present (maahi) in (paun, paani, baisantar) the air, water and fire;
and in all (chaar) four (kunt) quarters i.e. every where and (dah) ten (dis-e) directions – four sides, four corners, above, below – i.e. in all directions/all over. —

ਤਿਸ ਤੇ ਭਿੰਨ ਨਹੀ ਕੋ ਠਾਉ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਸੁਖੁ ਪਾਉ ॥੨॥
Ŧis ṯe bẖinn nahī ko ṯẖā▫o. Gur parsāḏ Nānak sukẖ pā▫o. ||2||

There is (nahi) no (thaau) place (bhin = different, separated) without (tis) IT – i.e. IT is present within every thing and every one;
one who (gurprasaadi) with the guru’s grace/guidance experiences IT (paau) attains (sukh) peace, says Nanak. 2.

ਬੇਦ ਪੁਰਾਨ ਸਿੰਮ੍ਰਿਤਿ ਮਹਿ ਦੇਖੁ ॥ ਸਸੀਅਰ ਸੂਰ ਨਖ੍ਯ੍ਯਤ੍ਰ ਮਹਿ ਏਕੁ ॥
Beḏ purān simriṯ mėh ḏekẖ. Sasī▫ar sūr nakẖ▫yaṯar mėh ek.

(Dekh) see the Creator in (bed, puraan, smriti) the scriptures i.e. the scriptures describe and praise the virtues of the Master;
there is the same (ek) One source of light in (saseear) moon, (soor) sun and (nakhyatar) the stars i.e. their Creator is one and the same. —

ਬਾਣੀ ਪ੍ਰਭ ਕੀ ਸਭੁ ਕੋ ਬੋਲੈ ॥ ਆਪਿ ਅਡੋਲੁ ਨ ਕਬਹੂ ਡੋਲੈ ॥
Baṇī parabẖ kī sabẖ ko bolai. Āp adol na kabhū dolai.

(Sabh ko) all of them (bolai) speak (baani) the words of (prabh) the Creator i.e. by carrying out their roles, as ordained, they proclaim the commands of the Creator;
but the Creator (aapi) IT-self stays (adol) un-wavering and (na kabahu) never (dolai) wavers i.e. while all those created carry out diverse duties the Creator stays unaffected by them. —

ਸਰਬ ਕਲਾ ਕਰਿ ਖੇਲੈ ਖੇਲ ॥ ਮੋਲਿ ਨ ਪਾਈਐ ਗੁਣਹ ਅਮੋਲ ॥
Sarab kalā kar kẖelai kẖel. Mol na pā▫ī▫ai guṇah amol.

IT has (sarab) all (kalaa = powers) to (khelai) conduct (khel) the world-play;
no mortal can (paaiai) put a (mol) price i.e. none can evaluate what and how IT does; IT’s (gunah) virtues/powers are (amol) beyond measure. —

ਸਰਬ ਜੋਤਿ ਮਹਿ ਜਾ ਕੀ ਜੋਤਿ ॥ ਧਾਰਿ ਰਹਿਓ ਸੁਆਮੀ ਓਤਿ ਪੋਤਿ ॥
Sarab joṯ mėh jā kī joṯ. Ḏẖār rahi▫o su▫āmī oṯ poṯ.

The Creator (ja ki) whose (jot) Spirit is present (meh) in (sarab) all (jot) souls i.e. IT is present in all bodies like -
(ot pot) the warp and weft, i.e. the way the yarns in a fabric are intertwined, and (dhaar rahio) provides support i.e. guides actions of the body from within. —

ਗੁਰ ਪਰਸਾਦਿ ਭਰਮ ਕਾ ਨਾਸੁ ॥ ਨਾਨਕ ਤਿਨ ਮਹਿ ਏਹੁ ਬਿਸਾਸੁ ॥੩॥
Gur parsāḏ bẖaram kā nās. Nānak ṯin mėh ehu bisās. ||3||

The mortal generally thinks that some deity or s/he himself/herself is the doer of things; this is delusion. (Ih) this i.e. the above (bisaas, bisvaas) belief/faith – that every thing is done or motivated by the Creator – comes (meh) in the mind –
with (naas = destruction) getting rid of (bharam) delusion (gur prasaadi) with the guru’s grace/guidance, says Nanak. 3.

ਸੰਤ ਜਨਾ ਕਾ ਪੇਖਨੁ ਸਭੁ ਬ੍ਰਹਮ ॥ ਸੰਤ ਜਨਾ ਕੈ ਹਿਰਦੈ ਸਭਿ ਧਰਮ ॥

Sanṯ janā kā pekẖan sabẖ barahm. Sanṯ janā kai hirḏai sabẖ ḏẖaram.
In the (sant janaa) the devotees’ (pekhan) seeing i.e. the devotees see only (Brahm) the Creator (sabh = all) in every thing and every one every where;
(sabh = all) every thing that comes (hirdai) in the minds of the devotees is (dharam) righteous i.e. they have pure minds/thoughts. —

ਸੰਤ ਜਨਾ ਸੁਨਹਿ ਸੁਭ ਬਚਨ ॥ ਸਰਬ ਬਿਆਪੀ ਰਾਮ ਸੰਗਿ ਰਚਨ ॥
Sanṯ janā sunėh subẖ bacẖan. Sarab bi▫āpī rām sang racẖan.

(Sant janaa) the devotees (suneh) listen to (subh) good words i.e. avoid company where foul or slanderous language is used;
this way they can (rachan) remain absorbed (sang) with the remembrance of the (sarab) all (biaapi) pervasive (raam) the Creator of all. —

ਜਿਨਿ ਜਾਤਾ ਤਿਸ ਕੀ ਇਹ ਰਹਤ ॥
Jin jāṯā ṯis kī ih rahaṯ.

(Jin) those who understand the above, their (raht) way of life becomes (ih) like this – as described below:

ਸਤਿ ਬਚਨ ਸਾਧੂ ਸਭਿ ਕਹਤ ॥
Saṯ bacẖan sāḏẖū sabẖ kahaṯ.

The devotee always (kahat) speaks (sat bachan = true words) the truth.—

ਜੋ ਜੋ ਹੋਇ ਸੋਈ ਸੁਖੁ ਮਾਨੈ ॥ ਕਰਨ ਕਰਾਵਨਹਾਰੁ ਪ੍ਰਭੁ ਜਾਨੈ ॥
Jo jo ho▫e so▫ī sukẖ mānai. Karan karāvanhār parabẖ jānai.

S/he (maanai = believes) accepts (jo jo) whatever (hoe) happens (soi) as (sukh) comfort i.e. happily accepts Divine will,
and (jaanai = knows) acknowledges (prabh) the Almighty as (karan) the doer and (karaavan-haar) the motivator for action.—

ਅੰਤਰਿ ਬਸੇ ਬਾਹਰਿ ਭੀ ਓਹੀ ॥ ਨਾਨਕ ਦਰਸਨੁ ਦੇਖਿ ਸਭ ਮੋਹੀ ॥੪॥
Anṯar base bāhar bẖī ohī. Nānak ḏarsan ḏekẖ sabẖ mohī. ||4||

(Ohi) the same Creator (bas-e) abides (antar) within the body/mind and (bhi) also (baahar) outside,
(sabh) every one (mohi) is (mohi) fascinated (dekh) seeing (darsan) the manifestations of the Creator in diverse ways, says Nanak. 4.

Note: Some people are of the belief that the world is all falsehood and being in it a distraction from the path to the Creator. Such people give up family life and retire to the mountains or jungles. They quote hymns like

ਇਹੁ ਜਗੁ ਧੂਏ ਕਾ ਪਹਾਰ ॥ ਤੈ ਸਾਚਾ ਮਾਨਿਆ ਕਿਹ ਬਿਚਾਰਿ ॥੧॥
This world is like a mountain of smoke – i.e. it disintegrates/ is perishable;
what has made you think it is permanent ? M: 9, p 1186.

As may be seen, the guru says that the world, life and wealth in it is temporary. The import of this is explained thus:

ਇਹੁ ਜਗੁ ਹੈ ਸੰਪਤਿ ਸੁਪਨੇ ਕੀ ਦੇਖਿ ਕਹਾ ਐਡਾਨੋ ॥ ਸੰਗਿ ਤਿਹਾਰੈ ਕਛੂ ਨ ਚਾਲੈ ਤਾਹਿ ਕਹਾ ਲਪਟਾਨੋ ॥੧॥ M: 9, p 1186.

The (sampati = wealth) possessions in this (jag) world are like those (supne) in a dream – they are left behind on death; why do you feel so proud seeing them?
(kachhu na) none of these shall (chaalai) go (sang) with you on death; why do you (laptaano) cling to them?

So in Sikh teachings what we have in the world is real but transitory and have to conduct ourselves accordingly. This is the subject of the next verse.

ਆਪਿ ਸਤਿ ਕੀਆ ਸਭੁ ਸਤਿ ॥ ਤਿਸੁ ਪ੍ਰਭ ਤੇ ਸਗਲੀ ਉਤਪਤਿ ॥
Āp saṯ kī▫ā sabẖ saṯ. Ŧis parabẖ ṯe saglī uṯpaṯ.

The Creator is (aapi) IT-self (sati) a reality and so is (sabh) all that IT has created,
because (sagli) every thing has (utpat) emanated (te) from (tis) that (Prabh) the Creator, a reality. —

ਤਿਸੁ ਭਾਵੈ ਤਾ ਕਰੇ ਬਿਸਥਾਰੁ ॥ ਤਿਸੁ ਭਾਵੈ ਤਾ ਏਕੰਕਾਰੁ ॥
Ŧis bẖāvai ṯā kare bisthār. Ŧis bẖāvai ṯā ekankār.

When it (bhaavai) pleases IT (kare) does (bisthaar) expansion/development;
and when IT likes, that thing is destroyed and merges in the (Ekankaar) the One reality. —

ਅਨਿਕ ਕਲਾ ਲਖੀ ਨਹ ਜਾਇ ॥ ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਲਏ ਮਿਲਾਇ ॥
Anik kalā lakẖī nah jā▫e. Jis bẖāvai ṯis la▫e milā▫e.

(Anik) the innumerable powers of the Creator (na jaae) cannot be (lakhi) described;
IT (la-e milaae) merges with IT-self (jis) one with whom IT is pleased – because of his/her deeds. —

ਕਵਨ ਨਿਕਟਿ ਕਵਨ ਕਹੀਐ ਦੂਰਿ ॥ ਆਪੇ ਆਪਿ ਆਪ ਭਰਪੂਰਿ ॥
Kavan nikat kavan kahī▫ai ḏūr. Āpe āp āp bẖarpūr.

No one (kahiai) can say (kavan) who is (nikat) near and who (door) far from the Master,
because the Creator (aapi) IT-self (bharpoor = full) totally pervades every where and every one – but some discover IT within while others do not. —

ਅੰਤਰਗਤਿ ਜਿਸੁ ਆਪਿ ਜਨਾਏ ॥ ਨਾਨਕ ਤਿਸੁ ਜਨ ਆਪਿ ਬੁਝਾਏ ॥੫॥
Anṯargaṯ jis āp janā▫e. Nānak ṯis jan āp bujẖā▫e. ||5||

(Jis) one whom the Creator blesses to (janaae = make known) be aware of his/her (antargati) inner-self,
IT (aapi) IT-self (bujhaae) gives the understanding to (tis) that person – of IT’s presence within, says Nanak. 5.

ਸਰਬ ਭੂਤ ਆਪਿ ਵਰਤਾਰਾ ॥ ਸਰਬ ਨੈਨ ਆਪਿ ਪੇਖਨਹਾਰਾ ॥
Sarab bẖūṯ āp varṯārā. Sarab nain āp pekẖanhārā.

The Creator (aapi) IT-self (vartaara = pervades) is present in (sarab) all (bhoot) bodies;
and (aapi) IT-self (pekhanhaara) sees through (sarab) all eyes i.e. through every one. —

ਸਗਲ ਸਮਗ੍ਰੀ ਜਾ ਕਾ ਤਨਾ ॥ ਆਪਨ ਜਸੁ ਆਪ ਹੀ ਸੁਨਾ ॥
Sagal samagrī jā kā ṯanā. Āpan jas āp hī sunā.

Being present in every thing and every one, (sagal) all (samagri) things are (ja ka = whose) IT’s (tanaa = bodies) physical manifestation;
and when some one praises IT, IT-self (sunaa) listens to (aapan) IT’s own (jas) praises. —

ਆਵਨ ਜਾਨੁ ਇਕੁ ਖੇਲੁ ਬਨਾਇਆ ॥ ਆਗਿਆਕਾਰੀ ਕੀਨੀ ਮਾਇਆ ॥
Āvan jān ik kẖel banā▫i▫ā. Āgi▫ākārī kīnī mā▫i▫ā.

IT has (keeni) made (maaia) the world-play (aagiakaari) obedient to IT’s commands, laws of nature;
(aavan) births and (jaan) deaths are (ek) one such (khel) play. —

ਸਭ ਕੈ ਮਧਿ ਅਲਿਪਤੋ ਰਹੈ ॥ ਜੋ ਕਿਛੁ ਕਹਣਾ ਸੁ ਆਪੇ ਕਹੈ ॥
Sabẖ kai maḏẖ alipaṯo rahai. Jo kicẖẖ kahṇā so āpe kahai.

The Creator is present in the creation but (rahai) remains (alipto) untouched) hidden within without the mortals realizing it;
(jo kichh) whatever (kahna) IT wants said, (kahai) says (su) that (aape) IT-self – through the creatures. —

ਆਗਿਆ ਆਵੈ ਆਗਿਆ ਜਾਇ ॥ ਨਾਨਕ ਜਾ ਭਾਵੈ ਤਾ ਲਏ ਸਮਾਇ ॥੬॥
Āgi▫ā āvai āgi▫ā jā▫e. Nānak jā bẖāvai ṯā la▫e samā▫e. ||6||

Every creature (aavai = comes) is born and (jaae = goes) dies (aagiaa) by IT’s command;
(ja) when IT (bhaavai) pleases, IT causes the creature (la-e samaa-e) merge with IT-self, says Nanak. 6.

ਇਸ ਤੇ ਹੋਇ ਸੁ ਨਾਹੀ ਬੁਰਾ ॥ ਓਰੈ ਕਹਹੁ ਕਿਨੈ ਕਛੁ ਕਰਾ ॥
Is ṯe ho▫e so nāhī burā. Orai kahhu kinai kacẖẖ karā.

Whatever the Creator does (su) that cannot be (bura) bad/wrong;
(kahahu) tell me (kinai) who else can (karaa) do (kachh) any thing? —

ਆਪਿ ਭਲਾ ਕਰਤੂਤਿ ਅਤਿ ਨੀਕੀ ॥ ਆਪੇ ਜਾਨੈ ਅਪਨੇ ਜੀ ਕੀ ॥
Āp bẖalā karṯūṯ aṯ nīkī. Āpe jānai apne jī kī.

The Master is (aapi) IT-self (bhalaa) good and (kartoot) whatever IT does is (ati) very (neeki = big, good) right;
because IT is not influenced by any one; IT (aape) IT-self alone (jaanai) knows (apne jea ki) what is in IT’s mind i.e. what IT wants to do.—

ਆਪਿ ਸਾਚੁ ਧਾਰੀ ਸਭ ਸਾਚੁ ॥ ਓਤਿ ਪੋਤਿ ਆਪਨ ਸੰਗਿ ਰਾਚੁ ॥
Āp sācẖ ḏẖārī sabẖ sācẖ. Oṯ poṯ āpan sang rācẖ.

The Creator is (aapi) IT-self (saach) a reality and what IT has (dhaari = supports) created and looks after, is also (sabh) all real,
because IT is (raach = absorbed) present (ot pot) intertwined in every thing like the warp and weft fibres in a woven fabric. —

ਤਾ ਕੀ ਗਤਿ ਮਿਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਦੂਸਰ ਹੋਇ ਤ ਸੋਝੀ ਪਾਇ ॥
Ŧā kī gaṯ miṯ kahī na jā▫e. Ḏūsar ho▫e ṯa sojẖī pā▫e.

(Ta ki) IT’s (gati) state and (miti) measure (na jaae) cannot be (kahi) described i.e. no one can tell how great the Master is and what all IT does;
if there (hoe) is (doosar) another like IT, (ta) then s/he can understand. —

ਤਿਸ ਕਾ ਕੀਆ ਸਭੁ ਪਰਵਾਨੁ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਨਾਨਕ ਇਹੁ ਜਾਨੁ ॥੭॥
Ŧis kā kī▫ā sabẖ parvān. Gur parsāḏ Nānak ih jān. ||7||

Hence o mortals, let us (parvaan) accept (sabh) all that (keea) is done by (tis = that) IT,
but one (jaan = know) understands that (gurprasaadi) with the guru’s grace/guidance, says Nanak. 7.

ਜੋ ਜਾਨੈ ਤਿਸੁ ਸਦਾ ਸੁਖੁ ਹੋਇ ॥ ਆਪਿ ਮਿਲਾਇ ਲਏ ਪ੍ਰਭੁ ਸੋਇ ॥
Jo jānai ṯis saḏā sukẖ ho▫e. Āp milā▫e la▫e parabẖ so▫e.

(Jo) one who (jaanai = knows) understands – Divine virtues and commands, and lives by them – (tis) that person (sadaa) ever (hoe = happens) experiences (sukh) peace – because she does no wrong and hence has no worries;
(prabh) the Creator (milaee la-e) unites that person with IT-self – and hence his/her soul attains eternal peace. —

ਓਹੁ ਧਨਵੰਤੁ ਕੁਲਵੰਤੁ ਪਤਿਵੰਤੁ ॥ ਜੀਵਨ ਮੁਕਤਿ ਜਿਸੁ ਰਿਦੈ ਭਗਵੰਤੁ ॥
Oh ḏẖanvanṯ kulvanṯ paṯivanṯ. Jīvan mukaṯ jis riḏai bẖagvanṯ.

(Oh) that person is (dhanvant) wealthy – because s/he has Divine virtues, the most precious of treasures that accompanies even on death, – (patvant) honorable – by being accepted for union with the Creator – and (kulvant) of high lineage – because s/he attains the most sublime status of union with the Creator;
indeed, (jis) one who has the Creator, (bhagvant) the Master of good fortune (ridai) in mind is (jeevan mukat) emancipated in life. —

ਧੰਨੁ ਧੰਨੁ ਧੰਨੁ ਜਨੁ ਆਇਆ ॥ ਜਿਸੁ ਪ੍ਰਸਾਦਿ ਸਭੁ ਜਗਤੁ ਤਰਾਇਆ ॥
Ḏẖan ḏẖan ḏẖan jan ā▫i▫ā. Jis parsāḏ sabẖ jagaṯ ṯarā▫i▫ā.

(Dhan dhan dhan) it is great when (jan) a devotee (aaia = comes) is born,
(jis) by whose (prasaadi = grace) example (sabh jagat = the whole world (taraaia = ferried) gets across the world ocean i.e. hosts of people overcome vices and are able to get to the Creator. —

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ਜਨ ਆਵਨ ਕਾ ਇਹੈ ਸੁਆਉ ॥ ਜਨ ਕੈ ਸੰਗਿ ਚਿਤਿ ਆਵੈ ਨਾਉ ॥
Jan āvan kā ihai su▫ā▫o. Jan kai sang cẖiṯ āvai nā▫o.

(Suaau) the purpose of that (jan) devotee (aavan) being born – i.e. being sent by he Creator –
is that (kai sang) in his/her company others (chit aavai) remember (naau) Divine virtues and commands, and live by them. —

ਆਪਿ ਮੁਕਤੁ ਮੁਕਤੁ ਕਰੈ ਸੰਸਾਰੁ ॥ ਨਾਨਕ ਤਿਸੁ ਜਨ ਕਉ ਸਦਾ ਨਮਸਕਾਰੁ ॥੮॥੨੩॥
Āp mukaṯ mukaṯ karai sansār. Nānak ṯis jan ka▫o saḏā namaskār. ||8||23||

S/he is (aapi) him/her-self (mukat) free of vices and (mukat karai) frees others i.e. by personal example motivates (sansaar = the world) others to shun vices – which come in the way to union with the Creator;
I (sadaa) ever (namaskaar) pay obeisance (kau) to (tis jan) that devotee, says Nanak. 8. 23.