SGGS pp 293-295, Gaurri Sukhmani Asttpadee 23

 

Note: One of the themes in Gurbani is enlightenment of the mind or inner-self. The Creator is present but one cannot find it within because of what has been called “koorrai paal” or wall of false-hoods in Pauri 1 of Japji Sahib. Elsewhere this has been explained thus.

 

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 humble fourth Nanak. M: 4, p 1263.

 

Note: 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, the guru’s teachings act as the medicine for the inner eye, i.e. removing the veil of ignorance/forgetting Divine commands. This Slok uses the expression Giaan = awareness of Divine commands, Anajan = eye medicine. The Slok and Asttpadee state that the Creator is present everywhere including in the body and one finds IT with the guru’s guidance.

 

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-u) prologue One to whom (anjan-u = collyrium, medicine for the eye) the medicine of (giaan = knowledge) awareness (deeaa) is given (gur-i) by the guru, his/her (andheyr) darkness of (agiaan) ignorance (binaas = destroyed) ends. 
(Sant = saint) the guru (bheyttia = met) is found (tey) with (kirpa) kindness of (har-i) the Almighty, and (pargaas-u) enlightenments comes (man-i) in the mind, i.e. the veil of other ideas is removed and the Almighty seen/experienced within. 1.

 

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

 

(Asttpadee) composition of eight stanzas (Prabh-u) the Almighty (deeettha) is seen (antar-i) within (sant = saint, sang-i = in the company of) with guidance of the guru – by understanding Divine virtues and commands.
And (laaga = feels) finds (naam-u) commands/laws/directions of (prabhoo) the Almighty (meettha = sweet) agreeable.

 

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

 

(Sagal = all, samigri = things) power for creation rests (maah-i) in (eykas) the One (ghatt-i) body – the Creator.
The creation is of (aik) numerous (rang = colors) types and (naana) numerous (dristtah-i) manifestations/forms.

 

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

 

Awareness of (naam-u) commands (ka) of (prabh) the Almighty is (amrit) life giving (naunidh-i = nine treasures) sublime wealth – the guide for life.
(Is ka) its (bisraam-u = resting place) abode (is ka= its) of Naam is (ma hi) in (deyhi) the body, i.e. is present in human mind/conscience.

 

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

 

The mind which gets awareness of Naam is (su’nn = numb) not affected by other ideas and naturally remains in natural (samaadh-i) focus within; (tah) there (anhat) un, struck (naad) celestial music plays, i.e. the mind remains conscious of the Almighty all the time.
This state (na jaai) cannot (kahan-u = 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||

 

Butonly (tin-i) one whom the Creator (aap-i) IT-self (dikhaaey) shows, – by leading to and his/her following the guru – (tis-u) that (jan) person (deykhia = sees) finds Naam within.
The Master (paaey) puts/gives (sojhi) awareness – of Divine presence within – to (tis-u) that (jan) person, says fifth 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 = that) the Almighty is (anant) Infinite and present (antar-i) within – in subtle form – and (baahar-i) outside the body – as gross form.
The Creator, (bhagvant = fortunate) the Master of fortune (biaap-i rahia) pervades (ghatt-i ghatt-i) everybody, i.e. the person who finds the Almighty within/conforms to Divine commands, is fortunate.

 

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

 

The Creator as the Spirit of cosmic laws is present (maah-i) in/on (dharan-i) land, (aakaas) sky and (paiaal) lower regions.
IT is (poor an) 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-u) the Supreme Spirit is present in (ban-i = forests) trees/plants, (tin/trin) grass and (parbat-i) mountains i.e. all types of existence.
(Jaisa) as is (aagiaa) command/direction on role in life, (taisa) so is one’s (karam-u = work) duty.

 

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

 

The Creator – as Divine laws is present (maah-i) in (paun) air, (paani) water and (baisantar) fire.

It (samaah-i = contained) is present, i.e. Divine laws/writ applies in (chaar-i) the four (kunt) quarters i.e. everywhere and (dah) ten (disey) 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 (this) IT – i.e. without Divine writ applicable.

One who obeys Divine writ (guru prasaad-i) with the guru’s grace/guidance experiences IT (paau) obtains/remains in (sukh-u) peace, says fifth Nanak. 2.

 

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

 

(Deykh) see virtues and commands of the Creator in (bed = Vedas, Puraan and si’mmrit-i) the scriptures.
(Eyk-u) One writ is (ma hi) in, i.e. obeyed by (saseear) moon, (soor) sun and (nakhyatar) the stars i.e. they exist according to Divine laws.

 

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

 

(Baani) the word/writ of (prabh) the Creator (bolai) tells (sabh ko) everyone, i.e. Divine writ is to be obeyed by everyone.
The Creator (aap-i) IT-self is (addol-u) unshakable, i.e. unaffected by temptations; one who obeys Divine commands (na kabah-u) never (ddolai) wavers i.e. never wavers in face of temptations/overcomes desires.

 

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

 

The Creator has (sarab) all (kalaa) powers and (kheylai) plays (kheyl) the game, i.e. every-one/thing happens according to Divine laws.
One cannot (paaeeai) put (mol-i) price i.e. none can evaluate (gunah) Divine virtues and powers; they are (amol) the priceless/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

 

It is the Creator (ja ki) whose (jot-i) Spirit is present (ma hi) in (sarab) all (jot-i) souls i.e. everything exists and functions according to Divine writ/laws.

(Suaami) the Master (dhaar-i rahio) supports, i.e. everything is held together by Divine laws like (ot) warp and (pot) weft are entwined to make a fabric.

 

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. (Naas-u) destruction/end of this (bharam) delusion comes (parsaad-i) with grace/guidance of (guru) the guru.

Those who follow the guru have (eyh-u) this (bisaas/bisvaas) belief/faith in the Divine (ma hi) in (tin) them, says fifth 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’ (peykhan-u) seeing i.e. the devotees see only (brahm) the Supreme Spirit (sabh = all) in everything and everyone everywhere.
In (hirdai) in consciousness of the devotees is (sabh-i = all) only (dharam) dutiful-ness, i.e. they are fully dedicated to obey Divine writ/laws.

 

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 (sunah-i) listen to (subh) good words i.e. avoid company where foul or slanderous language is used.
They (rachan) remain absorbed (sang-i) with conformance to commands of (sarab) all (biaapi) pervasive (raam) the Creator of all.

 

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

 

(Jin-i) one who understand the above, his/her (raht) way of life becomes (ih) like this – as described below:

 

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

 

To whatever (saadhoo) the guru (kahat) says, s/he replies that the guru’s (sat-i true/inevitable, bachan = words) directions will be followed.

 

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

 

(Jo Jo) whatever (hoey) happens, s/he (maanai) accepts (soee) that as (sukh-u) comfort i.e. happily accepts Divine will.
S/he (jaanai = knows) acknowledges (prabh-u) the Almighty as (karan) the doer and (karaavan-haar-u) the cause for it.

 

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 (basey) abides (antar) within the body/mind in subtle form and (bhi) also (baahar-i) outside in gross/visible form.
(Sabh) everyone is (mohi) fascinated (dekh) seeing (darsan-u = vision) the manifestations of the Creator in diverse ways, says Nanak. 4.

 

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

 

The Creator is (aap-i) IT-self (sat-i = true) perfect and (sabh) all that IT has (keeaa = created) is (sat-i) perfect.
(Sagli) all (utpat-i) creation has come about (te) from (tis-u = that) the One (prabh) the Creator, – and functions according to Divine laws.

 

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

 

When IT (bhaavai) pleases, (ta) then (karey = does, bisthaar-u = expansion) creates.
When IT (bhaavai) pleases, (ta) then there is only (eykankaar) the One Almighty remains, i.e. everything is transitory but the Creator is Eternal.

 

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 jaaey) cannot be (lakhi) described.
IT (laey milaaey) merges with IT-self (jis-u) that whom IT (bhaavai) is pleased, i.e. those who obey Divine commands merge with the Creator.

 

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

 

(Kavan = who?) No one (kaheeai) can be called (nikatt-i) near and (kavan = who?) no one (door-i) far from the Master.
Because the Creator is (aapi) by IT-self (bharpoor-i = filling) pervades everywhere and every one.

 

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

 

(Jis-u) one whom the Creator (aap-i) IT-self (janaaey = makes known) gives awareness of his/her (antargat-i) inner-self.
IT (bujhaaey) gives the understanding of (aap-i) IT’s presence within to (tis-u) that person, – and that person experiences peace, says fifth Nanak. 5.

 

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

 

The Creator (aap-i) IT-self (vartaara = pervades) acts in (sarab) all (bhoot) creatures.
(Aap-i) IT-self (peykhanhaara) sees through (sarab) all eyes i.e. from within every one.

 

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

 

It is the Almighty (ja ka) whose (tanaa = body) manifestation (sagal) the whole (samagri = things) creation is.
And when someone praises IT, IT-self (sunaa) listens to (aapan) IT’s own (jas-u) praise.

 

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

The Eternal Creator (banaaiaa) has made (ik-u) a (kheyl) play/phenomenon of (aavan) birth and (jaan-u) death.

IT (keeni) has made (maaiaa) the world-play (aagiaakaari = obedient) subject to Divine commands/laws.

 

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 (mad hi) in midst (kai) of (sabh) ever-one/thing, but (rahai) remains (alipto) untouched, i.e. transcends worldly phenomena.

(Jo kichh-u) whatever is (kahna) to be said, (kahai) says (s-u) that (aapey) IT-self, i.e. only Divine writ runs everywhere.

 

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 (jaaey = goes) dies (aagiaa) by ITs command.
(Jan) when IT (bhaavai) pleases, then (laey samaaey) merge with IT-self, i.e. those who obey Divine commands merge with the Almighty, says fifth 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 (hoey) is done (tey) by (is = this) the Creator (s-u) that cannot be (bura) bad/wrong.
(Kahahu) tell me (kinai) who else can (karaa) do (kachh-u) anything, i.e. no happening is beyond Divine commands.

 

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

 

The Master is (aap-i) IT-self (bhalaa) good and (kartoot-i) whatever IT does is (at-i) very (neeki) good.
IT is not influenced by any one and (aapey) IT-self alone (jaanai) knows intentions of (apne = own) IT’s (jeea) mind i.e. Divine commands/laws cannot be influenced by anyone.

 

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-u = truth) the Spirit behind Divine laws and has (dhaari) has kept (sabh) everything (saach-u) subject to Divine commands/laws.

IT is kept everything (raach-u) get used, i.e. conform (sang-i) with (aapan) IT-self, i.e. Divine commands, entwined like (ot) the warp and (pot) yarns of a 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 (gat-i) state and (miti) measure (na jaaey) cannot be (kahi) told i.e. no one can tell how great the Master is and what all IT does.
If there (hoe) is (doosar) another with as great, (ta) then s/he can understand. (Japji Paurri 24 says”Eyvadd oochaa hovai koey, tis ochhey kau jaanai soey)

 

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-u) all that (keea) is done by (this = that) IT, i.e. happens by natural/Divine laws.
This is (jaan-u) known (guru prasaad-i) with the guru’s grace/guidance, says fifth 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 this and is happy with Divine commands,   (tis-u) that person (hoey) has (sukh-u) peace (sadaa) forever.

(Prabh-u) the Creator (milaey laey) unites that person (aap-i) with IT-self.

 

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

 

(Oh-u) that person is (dhanvant-u = wealth) has wealth of awareness of/conforms to, Divine virtues and commands; s/he is like one of (kulvant-u) of high lineage; s/he (patvant-u = honorable) receives honor in the word and accepted for union with the Creator on death.

One (jis-u) who has commands of the Creator, (bhagvant-u) the Master of good fortune (ridai) in mind, s/he is (jeevan mukat-i) emancipated in (jeevan) life, i.e. is immune to temptations in life and from rebirth after death. 

 

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

 

(Aaiaa = coming) birth of such (Jan) a person (dha’nn-u dha’nn-u dhan-u) is a blessing for him/her-self, the family and the world.

By (jis-u) by whose (prasaad-i = grace) guidance (sabh jagat = the whole world) everyone (taraaia = ferried) gets across the world ocean i.e. overcomes temptations and obeys the Creator.

 

Page 295

 

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/benefit of such (Jan) a person (aavan = coming) being born – i.e. being sent by the Creator, 
is that (naau) Naam/Divine commands (aavai = comes) are kept in (chit-i) in consciousness (sang-i) in company of (Jan) that person- and one becomes immune to temptations.

 

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 (aap-i) him/her-self (mukat-i) free of temptations and (karai) makes (sansaar-u = world) others in his/her company (mukat-u) free of vices.
I (sadaa) ever (namaskaar-u) pay obeisance (kau) to, i.e. respect and follow the example of (tis-u) such (Jan) a person, says fifth Nanak. 8. 23.

 

 

SGGS pp 292-293, Gaurri Sukhmani Asttpadee 22.   Note: This twenty second Asttpadi and its preceding Slok emphasize the Omnipresent and Omnipotent virtues of the Creator who is the protector of all.   ਸਲੋਕੁ ॥ ਜੀਅ ਜੰਤ ਕੇ ਠਾਕੁਰਾ ਆਪੇ ਵਰਤਣਹਾਰ ॥ ਨਾਨਕ ਏਕੋ ਪਸਰਿਆ ਦੂਜਾ ਕਹ ਦ੍ਰਿਸਟਾਰ ॥੧॥ Salok Jī▫a janṯ ke ṯẖākurā āpe varṯanhār Nānak eko pasri▫ā ḏūjā kah ḏaristār ||1||   (Slok) prologue. O (thaakura) Master of (jeea) the creatures, (jant) Your instruments who perform as You direct; You (vartanhaar) pervade everywhere. O the seekers, (eyko) the One Creator (pasria) pervades everywhere, (kah) why (dristtaar) look for (dooja) another, says fifth Nanak. 1.   ਅਸਟਪਦੀ ॥ ਆਪਿ ਕਥੈ ਆਪਿ ਸੁਨਨੈਹਾਰੁ ॥ ਆਪਹਿ ਏਕੁ ਆਪਿ ਬਿਸਥਾਰੁ ॥ Asatpaḏī Āp kathai āp sunnaihār Āpėh ek āp bisthār   (Asttpadee) composition of eight stanzas. The Almighty (aapi) IT-self (kathai) says and is IT-self (sunanai-haar) listens i.e. the Creator gives commands and carries them out – through the creatures, its instruments. The Creator is (aapah-i) IT-self (eyk) One as well as (bisthaar) the expanse i.e. the Creator has created everything from IT-self.   ਜਾ ਤਿਸੁ ਭਾਵੈ ਤਾ ਸ੍ਰਿਸਟਿ ਉਪਾਏ ॥ ਆਪਨੈ ਭਾਣੈ ਲਏ ਸਮਾਏ ॥ Jā ṯis bẖāvai ṯā sarisat upā▫e Āpnai bẖāṇai la▫e samā▫e   (Jan) when (bhaavai) it pleases (tis) IT, (tan) then IT (upaaey) creates (sristt-i) the universe/the creatures. And (aapnai = own) at ITs (bhaanai) will (laey = gets) makes it to (samaaey) merge back i.e. creation and destruction are subject to Divine commands.   ਤੁਮ ਤੇ ਭਿੰਨ ਨਹੀ ਕਿਛੁ ਹੋਇ ॥ ਆਪਨ ਸੂਤਿ ਸਭੁ ਜਗਤੁ ਪਰੋਇ ॥ Ŧum ṯe bẖinn nahī kicẖẖ ho▫e Āpan sūṯ sabẖ jagaṯ paro▫e   But O Master, (nahi kichh-u) nothing (hoey) happens (bhinn) different (stay) from (tum) You, i.e. everything happens, by Divine commands/laws. You have (sabh) all (jagat-u) universe (proey) strung in Your (soot-i = thread) string – like in a rosary i.e. You have control over everything.   ਜਾ ਕਉ ਪ੍ਰਭ ਜੀਉ ਆਪਿ ਬੁਝਾਏ ॥ ਸਚੁ ਨਾਮੁ ਸੋਈ ਜਨੁ ਪਾਏ ॥ Jā ka▫o parabẖ jī▫o āp bujẖā▫e Sacẖ nām so▫ī jan pā▫e   (Ja kau) one to whom (prabh jeeo) the revered Almighty (aapi) IT-self (bujhaaey) gives awareness. (Soee jan) that person (paaey = receives) obtains understanding of (sach-u = true) the inevitable (naam-u) Divine commands/rules applicable for their role in life.   ਸੋ ਸਮਦਰਸੀ ਤਤ ਕਾ ਬੇਤਾ ॥ ਨਾਨਕ ਸਗਲ ਸ੍ਰਿਸਟਿ ਕਾ ਜੇਤਾ ॥੧॥ So samaḏrasī ṯaṯ kā beṯā Nānak sagal sarisat kā jeṯā ||1||   (So) such a person, (ka = of, beyta = knower) knows (tat = essence) Divine commands/laws and (samdarsi) sees all as equal. S/he (jeyta = winner) captures (sristt-i = universe) the world i.e. overcome temptations in the world, says fifth Nanak. 1.   ਜੀਅ ਜੰਤ੍ਰ ਸਭ ਤਾ ਕੈ ਹਾਥ ॥ ਦੀਨ ਦਇਆਲ ਅਨਾਥ ਕੋ ਨਾਥੁ ॥ Jī▫a janṯar sabẖ ṯā kai hāth Ḏīn ḏa▫i▫āl anāth ko nāth   (Sabh) all (jeea) creatures are (jantr) instruments in (ta kai = of that) the Creator’s (haath) hand i.e. allots roles to everyone. IT is (daiaal) compassionate to (deen) the poor/weak and (naath-u) Master (ko) to (anaath = orphan) the hapless i.e. looks after all as deserved.   ਜਿਸੁ ਰਾਖੈ ਤਿਸੁ ਕੋਇ ਨ ਮਾਰੈ ॥ ਸੋ ਮੂਆ ਜਿਸੁ ਮਨਹੁ ਬਿਸਾਰੈ ॥ Jis rākẖai ṯis ko▫e na mārai So mū▫ā jis manhu bisārai   (Koey na) no one (maarai) can harm to (tis-u) the person (Jis) whom the Master (raakhai) protects i.e. no one who places the self in Divine care – and obeys Divine commands – gets harmed. On the other hand, one who (bisaarai) forgets commands of the Creator (manh-u) from the mind, (so) that person (mooa = dies) falls prey to vices and suffers.   ਤਿਸੁ ਤਜਿ ਅਵਰ ਕਹਾ ਕੋ ਜਾਇ ॥ ਸਭ ਸਿਰਿ ਏਕੁ ਨਿਰੰਜਨ ਰਾਇ ॥ Ŧis ṯaj avar kahā ko jā▫e Sabẖ sir ek niranjan rā▫e   (Kaha) where (avar) else can (ko) any one (jaaey) go (taj-i) forsaking (tis-u) the Master. (Eyk-u) the One (niranjan = unstained) pristine (raaey-i = king) Master is over (sir-i) over the head, i.e. the protector, of (sabh) all?    ਜੀਅ ਕੀ ਜੁਗਤਿ ਜਾ ਕੈ ਸਭ ਹਾਥਿ ॥ ਅੰਤਰਿ ਬਾਹਰਿ ਜਾਨਹੁ ਸਾਥਿ ॥ Jī▫a kī jugaṯ jā kai sabẖ hāth Anṯar bāhar jānhu sāth   The Almighty in (ja kai) in whose (haath) hands are (jugati = method) the capabilities of (jea) the creatures. One should (janah-u) consider that Master (saath-i) with you (antar-i) within the mind and (baahar-i) outside.   ਗੁਨ ਨਿਧਾਨ ਬੇਅੰਤ ਅਪਾਰ ॥ ਨਾਨਕ ਦਾਸ ਸਦਾ ਬਲਿਹਾਰ ॥੨॥ Gun niḏẖān be▫anṯ apār Nānak ḏās saḏā balihār ||2||   The Almighty is (nidhaan) the treasure/source of (gun) virtues, (beyant) without limitations and (apaar) Infinite. (Daas) servant Nanak (sadaa) ever (balihaar = is sacrifice) adores the Master. 2.   ਪੂਰਨ ਪੂਰਿ ਰਹੇ ਦਇਆਲ ॥ ਸਭ ਊਪਰਿ ਹੋਵਤ ਕਿਰਪਾਲ ॥ Pūran pūr rahe ḏa▫i▫āl Sabẖ ūpar hovaṯ kirpāl   (Daiaal) the compassionate Master (poor an) fully (poor-i rahey) pervades everywhere, and  (hovat) is (kirpaal) gracious (oopar = on) to (sabh) all – takes care of every one everywhere.   ਅਪਨੇ ਕਰਤਬ ਜਾਨੈ ਆਪਿ ॥ ਅੰਤਰਜਾਮੀ ਰਹਿਓ ਬਿਆਪਿ ॥ Apne karṯab jānai āp Anṯarjāmī rahi▫o bi▫āp   The Creator (aap-i) only IT-self (jaanai) knows (apney = own) IT’s (kartab) feats i.e. whatever happens. IT (rahio biaap-i) is present in and (antarjaami) knows the minds of all – directs the actions creatures from within each.   ਪ੍ਰਤਿਪਾਲੈ ਜੀਅਨ ਬਹੁ ਭਾਤਿ ॥ ਜੋ ਜੋ ਰਚਿਓ ਸੁ ਤਿਸਹਿ ਧਿਆਤਿ ॥ Paraṯipālai jī▫an baho bẖāṯ Jo jo racẖi▫o so ṯisėh ḏẖi▫āṯ   The Creator (pratipaalai) nurtures (jeean) the creatures (bah-u bhaat-i) in diverse ways I .e takes care of the creatures the way each needs. (Jo Jo) all those IT (rachio) created, (s-u) they (dhiaat-i = pay attention) obey IT.   ਜਿਸੁ ਭਾਵੈ ਤਿਸੁ ਲਏ ਮਿਲਾਇ ॥ ਭਗਤਿ ਕਰਹਿ ਹਰਿ ਕੇ ਗੁਣ ਗਾਇ ॥ Jis bẖāvai ṯis la▫e milā▫e Bẖagaṯ karahi har ke guṇ gā▫e   Based on the creatures’ deeds, one (jis-u) whom the Creator (bhaavai) approves, IT (laey milaaey) accepts them for union with IT-self. They are those who (gaaey = sing) praise and emulate (gun) virtues (har-i) the Almighty. And (karah-i) engage in (bhagat-i) devotion i.e. they dedicate themselves to the Almighty in thought and action.   ਮਨ ਅੰਤਰਿ ਬਿਸ੍ਵਾਸੁ ਕਰਿ ਮਾਨਿਆ ॥ ਕਰਨਹਾਰੁ ਨਾਨਕ ਇਕੁ ਜਾਨਿਆ ॥੩॥ Man anṯar bisvās kar māni▫ā Karanhār Nānak ik jāni▫ā ||3||   They have (bisvaas-u) faith (anatar-i) in (man) mind (maania) obey the Creator. They (jaania = know) acknowledge (ik-u) only One (karanhaar-u) Creator, says fifth Nanak. 3.   ਜਨੁ ਲਾਗਾ ਹਰਿ ਏਕੈ ਨਾਇ ॥ ਤਿਸ ਕੀ ਆਸ ਨ ਬਿਰਥੀ ਜਾਇ ॥ Jan lāgā har ekai nā▫e Ŧis kī ās na birthī jā▫e   The (jan-u) devotee who (laaga) applies the self to (naaey) Naam/commands of (eykai) the One (har-i) Almighty. (Aas) the aspiration/wish (tis ki) of that devotee – to be absorbed in the Master in life and merge with IT on death – (na jaaey) does not go/remain (birthi) un-fulfilled.   ਸੇਵਕ ਕਉ ਸੇਵਾ ਬਨਿ ਆਈ ॥ ਹੁਕਮੁ ਬੂਝਿ ਪਰਮ ਪਦੁ ਪਾਈ ॥ Sevak ka▫o sevā ban ā▫ī Hukam būjẖ param paḏ pā▫ī   (Seyva = service) obedience (ban-i aaee) befits (seyvak = servant) the devotee, i.e. obeys the Almighty without reservation. One who (boojh-i = understands) accepts and carries out (hukam-u) Divine commands, (paaee) achieves (param) the most sublime (pad-u) state – of freedom from temptations and finding the Master within when living, and achieving union on death.   ਇਸ ਤੇ ਊਪਰਿ ਨਹੀ ਬੀਚਾਰੁ ॥ ਜਾ ਕੈ ਮਨਿ ਬਸਿਆ ਨਿਰੰਕਾਰੁ ॥ Is ṯe ūpar nahī bīcẖār Jā kai man basi▫ā nirankār   One (ja kai) in whose (man) mind (nirankaar-u) the formless Creator (basia) abides i.e. one who experiences presence of Almighty within by obedience. For him/her there is no (beechaar-u) thought (oopar-i = above) better than this – living by Divine virtues and commands.   ਬੰਧਨ ਤੋਰਿ ਭਏ ਨਿਰਵੈਰ ॥ ਅਨਦਿਨੁ ਪੂਜਹਿ ਗੁਰ ਕੇ ਪੈਰ ॥ Banḏẖan ṯor bẖa▫e nirvair An▫ḏin pūjėh gur ke pair   Such persons (tor-i) break (bandhan) bondage – to the evils of the world-play, – and (bhaey) become (nirvair) free of antagonism to anyone.  They (andin-u = day after day) ever (poojah) worship (pair) feet of the guru i.e. follow the guru’s teachings – to obey the Almighty.   ਇਹ ਲੋਕ ਸੁਖੀਏ ਪਰਲੋਕ ਸੁਹੇਲੇ ॥ਨਾਨਕ ਹਰਿ ਪ੍ਰਭਿ ਆਪਹਿ ਮੇਲੇ ॥੪॥ Ih lok sukẖī▫e parlok suhele Nānak har parabẖ āpėh mele ||4||   They are (sukheeey) at peace (ih lok) in this world, and (suheley) comfortable in (parlok) the hereafter. (Har-i) the Almighty (prabh-i) Master (meyley) unites them with (aapah-i) IT-self, says fifth Nanak. 4.   Page 293   ਸਾਧਸੰਗਿ ਮਿਲਿ ਕਰਹੁ ਅਨੰਦ ॥ ਗੁਨ ਗਾਵਹੁ ਪ੍ਰਭ ਪਰਮਾਨੰਦ ॥ Sāḏẖsang mil karahu anand Gun gāvhu parabẖ parmānanḏ   O seekers, (mil-i) get together in (sadhsang-i) in holy congregation, and (karah-u = do) enjoy (anand) the bliss. This happens when you (gaavah-u = sing) praise and emulate (gun) the virtues of (prabh) the Almighty, (parmanand) the embodiment of sublime bliss.   ਰਾਮ ਨਾਮ ਤਤੁ ਕਰਹੁ ਬੀਚਾਰੁ ॥ ਦ੍ਰੁਲਭ ਦੇਹ ਕਾ ਕਰਹੁ ਉਧਾਰੁ ॥ Rām nām ṯaṯ karahu bīcẖār Ḏarulabẖ ḏeh kā karahu uḏẖār   (Karah-u beechaar) reflect on (naam) virtues and commands of (raam) the Almighty, it is (tat-u) the essence of all learning. And this way, (karah-u udhaar) lift (drulabh) the hard-to-get (deyh = body) human birth – from temptations and vices in the world-play.   ਅੰਮ੍ਰਿਤ ਬਚਨ ਹਰਿ ਕੇ ਗੁਨ ਗਾਉ ॥ ਪ੍ਰਾਨ ਤਰਨ ਕਾ ਇਹੈ ਸੁਆਉ ॥ Amriṯ bacẖan har ke gun gā▫o Parān ṯaran kā ihai su▫ā▫o   Listen to (amrit) the life-giving (bachan) words of (gun) the virtues (key) of (har) the Creator in holy congregation and (gaau = sing) praise and emulate Divine virtues. (Ihai) this alone is (suaau) the way for (praan) the soul (taran) to ferry/get across the world ocean i.e. overcome vices in order to unite with the Creator.   ਆਠ ਪਹਰ ਪ੍ਰਭ ਪੇਖਹੁ ਨੇਰਾ ॥ਮਿਟੈ ਅਗਿਆਨੁ ਬਿਨਸੈ ਅੰਧੇਰਾ ॥ Āṯẖ pahar parabẖ pekẖahu nerā Mitai agi▫ān binsai anḏẖerā   (Peykhah-u = see) perceive (prabh) the Almighty (neyra) near you (aatth = three x pahar = three hours) twenty-four hours of day and night, i.e. be aware of Divine commands and obey them. This enlightens the mind, (agiaan-u) ignorance is (mittai) effaced and (andheyra) darkness of the mind (binsai) is removed – enabling the mind to see the Creator within.   ਸੁਨਿ ਉਪਦੇਸੁ ਹਿਰਦੈ ਬਸਾਵਹੁ ॥ ਮਨ ਇਛੇ ਨਾਨਕ ਫਲ ਪਾਵਹੁ ॥੫॥ Sun upḏes hirḏai basāvhu Man icẖẖe Nānak fal pāvhu ||5||   (Sun-i) listen to the guru’s (updeys) teachings – to obey Divine commands and (basaavh-u = cause to abide) keep them (hirdai) close to heart. You will then (paavh-u) obtain (phal = fruits) fulfillment of (man ichhey = wished in the mind) the wishes, says fifth Nanak. 5.   ਹਲਤੁ ਪਲਤੁ ਦੁਇ ਲੇਹੁ ਸਵਾਰਿ ॥ ਰਾਮ ਨਾਮੁ ਅੰਤਰਿ ਉਰਿ ਧਾਰਿ ॥ Halaṯ palaṯ ḏu▫e leho savār Rām nām anṯar ur ḏẖār   You can (leyh-u savaar-i = make favorable) be comfortable (duey) both (halat = here) in life and (palat = there) hereafter i.e. have peace of mind in life and receive honor in Divine court. By (ur dhaar-i) keeping (antar-i = within) in mind and living by (naam-u) commands/direction of (raam) the Creator – on role in life.   ਪੂਰੇ ਗੁਰ ਕੀ ਪੂਰੀ ਦੀਖਿਆ ॥ ਜਿਸੁ ਮਨਿ ਬਸੈ ਤਿਸੁ ਸਾਚੁ ਪਰੀਖਿਆ ॥ gur kī pūrī ḏīkẖi▫ā Jis man basai ṯis sācẖ parīkẖi▫ā   (Deekhiaa) guidance of (pooery) the perfect (guru) guru is (poori) perfect. One in (jis-u) i whose (man-i) mind it (basai = abides) kept and followed (this) that person (preekhia = has examined) has understood (saach-u = truth) Naam/Divine commands/laws.   ਮਨਿ ਤਨਿ ਨਾਮੁ ਜਪਹੁ ਲਿਵ ਲਾਇ ॥ ਦੂਖੁ ਦਰਦੁ ਮਨ ਤੇ ਭਉ ਜਾਇ ॥ Man ṯan nām japahu liv lā▫e Ḏūkẖ ḏaraḏ man ṯe bẖa▫o jā▫e   (Live laaey) attentively (japah-u) remember/conform to (naam-u) Divine commands (man-i = in mind) in thought and (tan-i = in body) in actions. This way all (dookh-u) grief and (darad-u) pain – of separation from the Almighty, and (bhau) fear of its continuation due to vices (jaaey = goes) leaves (tey) from (man) the mind i.e. there are no apprehensions for having done anything wrong, since none is committed.   ਸਚੁ ਵਾਪਾਰੁ ਕਰਹੁ ਵਾਪਾਰੀ ॥ ਦਰਗਹ ਨਿਬਹੈ ਖੇਪ ਤੁਮਾਰੀ ॥ Sacẖ vāpār karahu vāpārī Ḏargėh nibhai kẖep ṯumārī   O (vaapaari) trader (karah-u) do (sach-u = true) truthful/clean (vaapaar-u = business) deals i.e. conduct yourself according to naam/directions of the Creator on role in life – present in your conscience. Then (tumaari) your (kheyp = merchandise) actions will be (nibahai) withstand scrutiny in (dargah) Divine court.   ਏਕਾ ਟੇਕ ਰਖਹੁ ਮਨ ਮਾਹਿ ॥ ਨਾਨਕ ਬਹੁਰਿ ਨ ਆਵਹਿ ਜਾਹਿ ॥੬॥ Ėkā tek rakẖahu man māhi Nānak bahur na āvahi jāhi ||6||   (Rakhah-u) keep (eyka) only one (tteyk) support (maah-i) in (man) mind i.e. Rely on obedience to the Almighty. You will not then (aavah-i = come) be born to (jaah-i = go) die (bahur-i) again, says fifth Nanak. 6.   ਤਿਸ ਤੇ ਦੂਰਿ ਕਹਾ ਕੋ ਜਾਇ ॥ ਉਬਰੈ ਰਾਖਨਹਾਰੁ ਧਿਆਇ ॥ Ŧis ṯe ḏūr kahā ko jā▫e Ubrai rākẖanhār ḏẖi▫ā▫e   (Kahaa) where can (ko) anyone (jaaey) any one go (door-i) away from (this = that) the Creator, i.e. Divine commands/laws apply everywhere. One can (ubrai) be saved (dhiaaey) by paying attention/obeying commands of the Almighty, which is the only (raakhanhaar-u) savior.   ਨਿਰਭਉ ਜਪੈ ਸਗਲ ਭਉ ਮਿਟੈ ॥ ਪ੍ਰਭ ਕਿਰਪਾ ਤੇ ਪ੍ਰਾਣੀ ਛੁਟੈ ॥ Nirbẖa▫o japai sagal bẖa▫o mitai Parabẖ kirpā ṯe parāṇī cẖẖutai   (Praani) the mortal who (japai) remembers/conforms to commands of (nirbhau = without fear) the highest Master, (sagal) all his/her (bhau) fears (mittai) are removed/obviated. It is (they) with (kirpa = kindness) grace of (pabh) the Almighty that (praani) the mortal (chhutai = freed) gets freedom from temptations.   ਜਿਸੁ ਪ੍ਰਭੁ ਰਾਖੈ ਤਿਸੁ ਨਾਹੀ ਦੂਖ ॥ ਨਾਮੁ ਜਪਤ ਮਨਿ ਹੋਵਤ ਸੂਖ ॥ Jis parabẖ rākẖai ṯis nāhī ḏūkẖ Nām japaṯ man hovaṯ sūkẖ   (Jis-u) one whom (prabh-u) the Almighty (raakhai) protects, i.e. who obeys Divine commands/laws, there is no (dookh) grief for (this) him/her. One (hovat) gets (sookh) comfort/peace with (japat) remembrance/conformance to (naam-u) Divine commands.   ਚਿੰਤਾ ਜਾਇ ਮਿਟੈ ਅਹੰਕਾਰੁ ॥ ਤਿਸੁ ਜਨ ਕਉ ਕੋਇ ਨ ਪਹੁਚਨਹਾਰੁ ॥ Cẖinṯā jā▫e mitai ahaʼnkār Ŧis jan ka▫o ko▫e na pahucẖanhār   And since such a person obeys commands, his/her (chinta) apprehensions of retribution for wrong-doings (mittai) are obviated. S/he attains an exalted spiritual status and (koey na) no one can (pahuchanhaar-u) reach i.e. be equal (kau) to (tis-u jan = that person) him/her.   ਸਿਰ ਊਪਰਿ ਠਾਢਾ ਗੁਰੁ ਸੂਰਾ ॥ ਨਾਨਕ ਤਾ ਕੇ ਕਾਰਜ ਪੂਰਾ ॥੭॥ Sir ūpar ṯẖādẖā gur sūrā Nānak ṯā ke kāraj pūrā ||7||   One on whose (sir) head (guru soora) the warrior guru (tthaaddhaa) stands i.e. acts by guidance of the guru. (Ta = that, key = of) his/her (kaaraj = tasks) objective of union with the Almighty (poora) are accomplished, says fifth Nanak. 7.   ਮਤਿ ਪੂਰੀ ਅੰਮ੍ਰਿਤੁ ਜਾ ਕੀ ਦ੍ਰਿਸਟਿ ॥ ਦਰਸਨੁ ਪੇਖਤ ਉਧਰਤ ਸ੍ਰਿਸਟਿ ॥ Maṯ pūrī amriṯ jā kī ḏarisat Ḏarsan pekẖaṯ uḏẖraṯ sarisat   The guru, (ja ki) whose (mat) understanding is (poori) perfect, and whose (dristt-i) glance is (amrit-u) life-giving i.e. who is gracious to teach. (Sristti- = universe) creatures (udhrat) can be saved by (peykhat = seeing) his (darsan) sight i.e. by following his example.   ਚਰਨ ਕਮਲ ਜਾ ਕੇ ਅਨੂਪ ॥ ਸਫਲ ਦਰਸਨੁ ਸੁੰਦਰ ਹਰਿ ਰੂਪ ॥ Cẖaran kamal jā ke anūp Safal ḏarsan sunḏar har rūp   Being at (ja key = whose) the guru’s (charan kamal) lotus feet i.e. submission to his teachings (anoop) unlike any other method to be saved from vices. (Darsan-u) seeing him is (saphal) fruitful, i.e. one learns from his example; the guru is (sundar) the beautiful (roop) embodiment (har-i) the Almighty.   ਧੰਨੁ ਸੇਵਾ ਸੇਵਕੁ ਪਰਵਾਨੁ ॥ ਅੰਤਰਜਾਮੀ ਪੁਰਖੁ ਪ੍ਰਧਾਨੁ ॥ Ḏẖan sevā sevak parvān Anṯarjāmī purakẖ parḏẖān   (Seyva = service) following to the guru – to obey Divine commands – is (dha’nn-u) is a blessing; it makes (seyvak= servant) the devotee (parvaan) acceptable to the Creator. (Purakh-u) the all-pervasive (pradhaan-u = chief) Almighty (antarjaami) who knows all minds – likes to abide in the mind of a sincere seeker.   ਜਿਸੁ ਮਨਿ ਬਸੈ ਸੁ ਹੋਤ ਨਿਹਾਲੁ ॥ ਤਾ ਕੈ ਨਿਕਟਿ ਨ ਆਵਤ ਕਾਲੁ ॥ Jis man basai so hoṯ nihāl Ŧā kai nikat na āvaṯ kāl   (Jis-u) one in whose (man) mind the Almighty (basai) abides i.e. one who lives by Divine virtues and commands, (s-u) that person (hot nihaal-u) becomes happy as vices leave his/her mind. (Kaal-u = death) tendency to fall prey to vices does not (aavat) near (ta kai = of that) him/her.   ਅਮਰ ਭਏ ਅਮਰਾ ਪਦੁ ਪਾਇਆ ॥ਸਾਧਸੰਗਿ ਨਾਨਕ ਹਰਿ ਧਿਆਇਆ॥੮॥੨੨॥ Amar bẖa▫e amrā paḏ pā▫i▫ā Sāḏẖsang Nānak har ḏẖi▫ā▫i▫ā ||8||22||   Those (sadhsang-i) in company under guidance of the guru (dhiaaia) pay attention to/obey the Almighty. They (paaiaa) attain (padd-u) the state of (amra) immortality i.e. do not fall prey to vices, and (bhaey) become (amar) immortal – i.e. they do not keep taking births and dying repeatedly, says fifth Nanak. 8. 22.