ਸਲੋਕੁ ॥ ਪੂਰਾ ਪ੍ਰਭੁ ਆਰਾਧਿਆ ਪੂਰਾ ਜਾ ਕਾ ਨਾਉ ॥ ਨਾਨਕ ਪੂਰਾ ਪਾਇਆ ਪੂਰੇ ਕੇ ਗੁਨ ਗਾਉ ॥੧॥
Salok. Pūrā parabẖ ārāḏẖi▫ā pūrā jā kā nā▫o. Nānak pūrā pā▫i▫ā pūre ke gun gā▫o. ||1||

(Slok) prologue. One who (aaraadhia) remembers and invokes (poora prabh = omnipotent Master) the Almighty, (ja ka) whose (naau, naam) virtues are (poora) complete i.e. who has all the virtues/powers, -
(paaia) finds (poora) the Almighty within; let us therefore (gaau = sing) recount – reflect on, and emulate – (gun) the virtues of (poore) the Almighty, says Nanak. 1.

ਅਸਟਪਦੀ ॥ ਪੂਰੇ ਗੁਰ ਕਾ ਸੁਨਿ ਉਪਦੇਸੁ ॥ ਪਾਰਬ੍ਰਹਮੁ ਨਿਕਟਿ ਕਰਿ ਪੇਖੁ ॥
Asatpaḏī. Pūre gur kā sun upḏes. Pārbarahm nikat kar pekẖ.

(Astpadi) chapter of eight stanzas. (Suni) listen to (updes) the teachings of (poore) the prefect guru – and reflect on them,
and you will ( kari pekh) perceive (paarbrahm) the Supreme Being (nikat = near) within you. —

ਸਾਸਿ ਸਾਸਿ ਸਿਮਰਹੁ ਗੋਬਿੰਦ ॥ ਮਨ ਅੰਤਰ ਕੀ ਉਤਰੈ ਚਿੰਦ ॥
Sās sās simrahu gobinḏ. Man anṯar kī uṯrai cẖinḏ.

(Simrahu) remember – the virtues of – (gobind) the Master of the universe, (saasi saasi = with every breath) every moment i.e. ever be conscious – of the protection as also the watch – of the Creator,
and (chind) worries (antar ki) in your (man) mind (utrai = removed) will go. —

ਆਸ ਅਨਿਤ ਤਿਆਗਹੁ ਤਰੰਗ ॥ ਸੰਤ ਜਨਾ ਕੀ ਧੂਰਿ ਮਨ ਮੰਗ ॥
Ās aniṯ ṯi▫āgahu ṯarang. Sanṯ janā kī ḏẖūr man mang.

Look for lasting comfort/peace of mind; (tiaagahu) give up (tarang = waves) flight of thoughts and (aas) wishes for fulfilment of (anit) transitory pleasures;
and instead (mang = ask for) seek (dhoor) the dust of the feet of (sant janaa) the saints/devotees of the Almighty (mani) in your mind i.e. seek to follow the words and example of the saints/guru. —

ਆਪੁ ਛੋਡਿ ਬੇਨਤੀ ਕਰਹੁ ॥ ਸਾਧਸੰਗਿ ਅਗਨਿ ਸਾਗਰੁ ਤਰਹੁ ॥
Āp cẖẖod benṯī karahu. Sāḏẖsang agan sāgar ṯarahu.

To learn from them, (chhodi = leave) give up (aapi = self) ego and (benti karahu) request them for guidance;
for this join (sadhsangi) the holy congregation – to learn and be guided – and you will (tarahu) swim across (saagar) the world-ocean of (agani = fire) vices i.e. you will overcome vices and get across to the Creator. —

ਹਰਿ ਧਨ ਕੇ ਭਰਿ ਲੇਹੁ ਭੰਡਾਰ ॥ ਨਾਨਕ ਗੁਰ ਪੂਰੇ ਨਮਸਕਾਰ ॥੧॥
Har ḏẖan ke bẖar leho bẖandār. Nānak gur pūre namaskār. ||1||

(Bhar lehu) fill up (bhandaar) your storehouse with (har dhan) the wealth of the Creator i.e. keep bringing in more and more virtues in thoughts and deeds – by learning and emulating Divine virtues;
(namaskaar) pay obeisance to the (poore) perfect guru i.e. respectfully ask the guru to teach about Divine virtues, says Nanak. 1.

ਖੇਮ ਕੁਸਲ ਸਹਜ ਆਨੰਦ ॥ ਸਾਧਸੰਗਿ ਭਜੁ ਪਰਮਾਨੰਦ ॥
Kẖem kusal sahj ānanḏ. Sāḏẖsang bẖaj parmānanḏ.

(Khem) happiness, (kusal) well being, (sahj) state of poise and (aanand) bliss -
are attained when we (bhaj) remember together (sadhsangi) in holy congregation, the Creator, the Master of (parm-anad) supreme bliss. —

ਨਰਕ ਨਿਵਾਰਿ ਉਧਾਰਹੁ ਜੀਉ ॥ ਗੁਨ ਗੋਬਿੰਦ ਅੰਮ੍ਰਿਤ ਰਸੁ ਪੀਉ ॥
Narak nivār uḏẖārahu jī▫o. Gun gobinḏ amriṯ ras pī▫o.

(eeo) drink the (amrit) life-giving (ras) elixir of (gun) virtues of (gobind) the Master of the universe i.e. experience/live by Divine virtues;
keep away from vices, and you can (udhaarahu) save (jeeo) the soul from pain by (nivaar) obviating its being put in (narak = hell) cycles of births and deaths. —

ਚਿਤਿ ਚਿਤਵਹੁ ਨਾਰਾਇਣ ਏਕ ॥ ਏਕ ਰੂਪ ਜਾ ਕੇ ਰੰਗ ਅਨੇਕ ॥
Cẖiṯ cẖiṯvahu nārā▫iṇ ek. Ėk rūp jā ke rang anek.

(Chitvahu) remember (ek) the One (naaraain) Master (chiti) in your mind;
(ja ke) whose (roop) form is (ek) one but manifests in (anek) numerous (rang) colors i.e. who is One but has numerous manifestations in nature. —

ਗੋਪਾਲ ਦਾਮੋਦਰ ਦੀਨ ਦਇਆਲ ॥ ਦੁਖ ਭੰਜਨ ਪੂਰਨ ਕਿਰਪਾਲ ॥
Gopāl ḏāmoḏar ḏīn ḏa▫i▫āl. Ḏukẖ bẖanjan pūran kirpāl.

The Master is (gopaal) sustainer of the universe, (daamodar = with string round the stomach) who encompasses the whole universe, and is (deen daiaal) compassionate to the poor/weak,
(dukh bhanjan) destroyer of suffering, (kirpaal) merciful and (pooran) all-pervasive.

ਸਿਮਰਿ ਸਿਮਰਿ ਨਾਮੁ ਬਾਰੰ ਬਾਰ ॥ ਨਾਨਕ ਜੀਅ ਕਾ ਇਹੈ ਅਧਾਰ ॥੨॥
Simar simar nām bāraʼn bār. Nānak jī▫a kā ihai aḏẖār. ||2||

((baaran baar = again and again) ever (simari simari) remember (naam) Divine virtues and commands – to live by them;
(ihai) this alone is (adhaar) the support (jea ka) for (jea) life i.e. this is the only way one is protected from vices – and becomes acceptable to the Creator, says Nanak. 2.

ਉਤਮ ਸਲੋਕ ਸਾਧ ਕੇ ਬਚਨ ॥ ਅਮੁਲੀਕ ਲਾਲ ਏਹਿ ਰਤਨ ॥
Uṯam salok sāḏẖ ke bacẖan. Amulīk lāl ehi raṯan.

For this follow (utam) the sublime (bachan = words) teachings of (saadh) the guru;
they are (amuleek) invaluable (laal) rubies and (ratan) jewels of wisdom. —

ਸੁਨਤ ਕਮਾਵਤ ਹੋਤ ਉਧਾਰ ॥ ਆਪਿ ਤਰੈ ਲੋਕਹ ਨਿਸਤਾਰ ॥
Sunaṯ kamāvaṯ hoṯ uḏẖār. Āp ṯarai lokah nisṯār.

One who (sunat) listens to – the guru’s teachings – and (kamaavat) puts them into practice (hot = happens) is (udhaar) saved;
such a person (tarai) swims across (aapi) him/her-self and (nistaar) ferries (lokah) the people across the world-ocean i.e. s/he overcomes vices and others in his/her company are saved by following his/her example. —

ਸਫਲ ਜੀਵਨੁ ਸਫਲੁ ਤਾ ਕਾ ਸੰਗੁ ॥ ਜਾ ਕੈ ਮਨਿ ਲਾਗਾ ਹਰਿ ਰੰਗੁ ॥
Safal jīvan safal ṯā kā sang. Jā kai man lāgā har rang.

One (ja kai) whose (man) mind (laaga rang) is imbued with the love of (har) the Creator;
(jeevan) the life of such a person is (saphal) successful i.e. s/he achieves the purpose of human life to unite with the Creator; also (ta ka) his/her (sang) company is (saphal) fruitful – for in his/her company others learn how to make human life a success. —

ਜੈ ਜੈ ਸਬਦੁ ਅਨਾਹਦੁ ਵਾਜੈ ॥ ਸੁਨਿ ਸੁਨਿ ਅਨਦ ਕਰੇ ਪ੍ਰਭੁ ਗਾਜੈ ॥
Jai jai sabaḏ anāhaḏ vājai. Sun sun anaḏ kare parabẖ gājai.

In his/her mind (jai jai) the welcome (sabad = Divine Word) celestial music (vaajai) plays (anaahad) continuously i.e. s/he establishes communication with the Creator;
as s/he (sun suni) listens to this celestial music, (prabh) the Almighty seems to (gaajai) manifest i.e. s/he has vision of the Master within, and (anad kare) enjoys the bliss. —

ਪ੍ਰਗਟੇ ਗੁਪਾਲ ਮਹਾਂਤ ਕੈ ਮਾਥੇ ॥ ਨਾਨਕ ਉਧਰੇ ਤਿਨ ਕੈ ਸਾਥੇ ॥੩॥
Pargate gupāl mahāʼnṯ kai māthe. Nānak uḏẖre ṯin kai sāthe. ||3||

How do we know if a person has experienced the Master within? (Gupaal) the Master (pragte) shows up on (maathai) the forehead of (mahant, maha-sant) an accomplished saint/devotee i.e. the spiritual radiance of the devotee’s face is witness to that;
and others (udhre) are saved (tin kai saathai) in his company, says Nanak. 3.

ਸਰਨਿ ਜੋਗੁ ਸੁਨਿ ਸਰਨੀ ਆਏ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭ ਆਪ ਮਿਲਾਏ ॥
Saran jog sun sarnī ā▫e. Kar kirpā parabẖ āp milā▫e.

(Suni) hearing that the Creator is (jog) capable of (saran = sanctuary) providing protection i.e. having learnt from the guru that the only fit sanctuary is that of the Master, I (aae = came) placed myself (sarni = in sanctuary) the care of the Almighty;
any one who does this, (prabh) the Almighty (aap) IT-self (karikirpa) shows kindness and (milaae = met) takes him/her in IT’s care. —

ਮਿਟਿ ਗਏ ਬੈਰ ਭਏ ਸਭ ਰੇਨ ॥ ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਸਾਧਸੰਗਿ ਲੈਨ ॥
Mit ga▫e bair bẖa▫e sabẖ ren. Amriṯ nām sāḏẖsang lain.

The way to do this is to see that all (bair = enmity) jealousy (mit ga-e) is erased from the mind and (bha-e) one becomes (ren) the dust of the feet of (sabh) all i.e. humility is the starting point for seeking Divine care;
this in turn comes by (lain = taking) recounting (amrit) the life-giving (naam) virtues of the Creator (sadhsangi) in holy congregation – and living by them. —

ਸੁਪ੍ਰਸੰਨ ਭਏ ਗੁਰਦੇਵ ॥ ਪੂਰਨ ਹੋਈ ਸੇਵਕ ਕੀ ਸੇਵ ॥
Suparsan bẖa▫e gurḏev. Pūran ho▫ī sevak kī sev.

With this (gurdev) the Creator-guru (bha-e) is (suprasan) well pleased;
and (sev) service by (sevak = servant) the devotee through following Divine virtues and commands (hoe) becomes (pooran = complete) successful/fruitful i.e. the Master is pleased with the devotee. —

ਆਲ ਜੰਜਾਲ ਬਿਕਾਰ ਤੇ ਰਹਤੇ ॥ ਰਾਮ ਨਾਮ ਸੁਨਿ ਰਸਨਾ ਕਹਤੇ ॥
Āl janjāl bikār ṯe rahṯe. Rām nām sun rasnā kahṯe.

The devotees (rahte) remain free from (janjaal) entanglements to (aal = home) family life i.e. perform their duties as house-holders but avoid (bikaar) the vice of attachment to things transitory;
they (suni) listen to and (kahte = say) remember (raam naam) Divine virtues (rasna) with the tongue – i.e. they partake in the activities of the holy congregation – and live by Divine virtues and commands. —

ਕਰਿ ਪ੍ਰਸਾਦੁ ਦਇਆ ਪ੍ਰਭਿ ਧਾਰੀ ॥ ਨਾਨਕ ਨਿਬਹੀ ਖੇਪ ਹਮਾਰੀ ॥੪॥
Kar parsāḏ ḏa▫i▫ā parabẖ ḏẖārī. Nānak nibhī kẖep hamārī. ||4||

(Prabh) the Almighty (kari prasaadi) bestows grace and (daia dhaari) shows mercy – accepts the seeker,
then (hamaari) our – of the creatures – (khep = merchandise) conduct in life (nibahi) is approved, says Nanak. 4.

ਪ੍ਰਭ ਕੀ ਉਸਤਤਿ ਕਰਹੁ ਸੰਤ ਮੀਤ ॥ ਸਾਵਧਾਨ ਏਕਾਗਰ ਚੀਤ ॥
Parabẖ kī usṯaṯ karahu sanṯ mīṯ. Sāvḏẖān ekāgar cẖīṯ.

Therefore my (sant meet = saint friends) my fellow seekers (ustat karahu) praise (prabh) the Almighty i.e. recount the virtues of the Almighty;
and do it (saavdhaan) with an alert (ekaagar cheet) single-minded attention i.e. reflect on the virtues to live by them. —

ਸੁਖਮਨੀ ਸਹਜ ਗੋਬਿੰਦ ਗੁਨ ਨਾਮ ॥ ਜਿਸੁ ਮਨਿ ਬਸੈ ਸੁ ਹੋਤ ਨਿਧਾਨ ॥
Sukẖmanī sahj gobinḏ gun nām. Jis man basai so hoṯ niḏẖān.

Naam, (gun) the virtues of (gobind) the Master of the universe, brings (sahj) the state of poise and is (sukhmani) a gem;
(jis) one in whose (mani) mind it (basai) abides i.e. one who praises the Master’s virtues from the heart and tries to live by them, (su) that person’s mind (hot) becomes (nidhaan) the treasure of Divine virtues. —

ਸਰਬ ਇਛਾ ਤਾ ਕੀ ਪੂਰਨ ਹੋਇ ॥ ਪ੍ਰਧਾਨ ਪੁਰਖੁ ਪ੍ਰਗਟੁ ਸਭ ਲੋਇ ॥
Sarab icẖẖā ṯā kī pūran ho▫e. Parḏẖān purakẖ pargat sabẖ lo▫e.

(Sarab) all (ichha) wishes (ta ki) of that person (hoe) are (pooran) fulfilled;
that (purakh) person becomes (pragat = show up) well known and (sabh loe) every one (pradhaan = head, leader) follows him/her example. —

ਸਭ ਤੇ ਊਚ ਪਾਏ ਅਸਥਾਨੁ ॥ ਬਹੁਰਿ ਨ ਹੋਵੈ ਆਵਨ ਜਾਨੁ ॥
Sabẖ ṯe ūcẖ pā▫e asthān. Bahur na hovai āvan jān.

S/he (paae) attains (asthaan = place) status (ooch) highest (sabh te) of all – attains the exalted state of union with the Creator,
for him/her there (hoavai = happens) is (na) no more (aavan) coming and (jaan) going i.e. s/he no longer suffers cycles of births and deaths. —

ਹਰਿ ਧਨੁ ਖਾਟਿ ਚਲੈ ਜਨੁ ਸੋਇ ॥ ਨਾਨਕ ਜਿਸਹਿ ਪਰਾਪਤਿ ਹੋਇ ॥੫॥
Har ḏẖan kẖāt cẖalai jan so▫e. Nānak jisahi parāpaṯ ho▫e. ||5||

But only (soe) that (jan) person (chalai) leaves the world after (khaati) earning (dhan) the lasting wealth of (har =Creator) Divine virtues,
(jiseh) who (praapat hoe) receives it – by Divine grace, says Nanak. 5.

Note: The next stanza mentions the fruits of remembering and living by Divine virtues and at the end says who gets them.

ਖੇਮ ਸਾਂਤਿ ਰਿਧਿ ਨਵ ਨਿਧਿ ॥ ਬੁਧਿ ਗਿਆਨੁ ਸਰਬ ਤਹ ਸਿਧਿ ॥
Kẖem sāʼnṯ riḏẖ nav niḏẖ. Buḏẖ gi▫ān sarab ṯah siḏẖ.

(Tah) that person obtains (khem) bliss, (saanti) peace of mind, (ridhi) power to acquire wealth on call, (nav nidhi) = nine treasures) all treasures of the world,
(budhi) intellect, (giaan) spiritual understanding, (sarab) all (sidhi) occult powers, -

Page 296

ਬਿਦਿਆ ਤਪੁ ਜੋਗੁ ਪ੍ਰਭ ਧਿਆਨੁ ॥ ਗਿਆਨੁ ਸ੍ਰੇਸਟ ਊਤਮ ਇਸਨਾਨੁ ॥
Biḏi▫ā ṯap jog parabẖ ḏẖi▫ān. Gi▫ān saresat ūṯam isnān.

s/he is considered learned, practitioner of (tap) hard meditation, (jog) absorbed in the Master through (prabh dhiaan) contemplation on Divine virtues,
having (srest giaan) sublime knowledge, having taken (isnaan) ceremonial baths which are considered (ootam) of high value by some. —

ਚਾਰਿ ਪਦਾਰਥ ਕਮਲ ਪ੍ਰਗਾਸ ॥ ਸਭ ਕੈ ਮਧਿ ਸਗਲ ਤੇ ਉਦਾਸ ॥
Cẖār paḏārath kamal pargās. Sabẖ kai maḏẖ sagal ṯe uḏās.

S/he achieves (chaar) the four (padaarath = things) potentials of human birth namely Dharam – dutifulness, Arth/ economic well being/development, Kaam/fulfilment of desires/aspirations and Mokh/ emancipation – and experiences (kamal pragaas) blossoming of the mind-lotus;
s/he remains (madhi) in the midst (sabh kai) of all but still (udaas) detached from them i.e takes part in all activities but without being attached to their results, –

ਸੁੰਦਰੁ ਚਤੁਰੁ ਤਤ ਕਾ ਬੇਤਾ ॥ ਸਮਦਰਸੀ ਏਕ ਦ੍ਰਿਸਟੇਤਾ ॥
Sunḏar cẖaṯur ṯaṯ kā beṯā. Samaḏrasī ek ḏaristeṯā.

S/he is considered one (sundar) having good looks, (chatur) clever, (beta) knower of (tat) essence i.e. having understanding of the Creator’s mysteries,
(samdarsi = with one sight) looks at all equally and (dristeta) sees (ek) the One Creator in all, -

ਇਹ ਫਲ ਤਿਸੁ ਜਨ ਕੈ ਮੁਖਿ ਭਨੇ ॥ ਗੁਰ ਨਾਨਕ ਨਾਮ ਬਚਨ ਮਨਿ ਸੁਨੇ ॥੬॥
Ih fal ṯis jan kai mukẖ bẖane. Gur Nānak nām bacẖan man sune. ||6||

(Ih) these (phal = fruits) gifts are for that person who (sune) listens to gur) the guru’s (bachan) words of (naam) Divine virtues, (mani) keeps them in mind and (bhane = speaks) recounts them (mukhi) with the mouth, says Nanak. 6.

ਇਹੁ ਨਿਧਾਨੁ ਜਪੈ ਮਨਿ ਕੋਇ ॥ ਸਭ ਜੁਗ ਮਹਿ ਤਾ ਕੀ ਗਤਿ ਹੋਇ ॥
Ih niḏẖān japai man ko▫e. Sabẖ jug mėh ṯā kī gaṯ ho▫e.

(Koe) some rare person who (japai mani) remembers in the mind and lives by (ihu) this (nidhaan) treasure of Divine virtues and commands,
s/he (gati hoe) is emancipation is attained (ta ki) by that person (sabh) all his/her (jug) life i.e. s/he leads his/her entire life free of vices – which act as impediments to union with the Creator. —

ਗੁਣ ਗੋਬਿੰਦ ਨਾਮ ਧੁਨਿ ਬਾਣੀ ॥ ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਬੇਦ ਬਖਾਣੀ ॥
Guṇ gobinḏ nām ḏẖun baṇī. Simriṯ sāsṯar beḏ bakẖāṇī.

that person remains tuned to (dhun) the musical notes singing (baani) words of praise of (gun) virtues of the Creator, (gobind) the Master of the universe,
as (bakhaani) stated in Smriti, Saastr and (bed) the Vedas i.e. the scriptures. —

ਸਗਲ ਮਤਾਂਤ ਕੇਵਲ ਹਰਿ ਨਾਮ ॥ ਗੋਬਿੰਦ ਭਗਤ ਕੈ ਮਨਿ ਬਿਸ੍ਰਾਮ ॥
Sagal maṯāʼnṯ keval har nām. Gobinḏ bẖagaṯ kai man bisrām.

(Sagal mata-ant) ultimately all faiths teach (keval) only of (hari naam) Divine virtues;
and (bisraam) they abide (mani) in the mind of (bhagat) the devotee of (gobind) the Master of the universe i.e. the devotee keeps Divine virtues and commands in mind and lives by them. —

ਕੋਟਿ ਅਪ੍ਰਾਧ ਸਾਧਸੰਗਿ ਮਿਟੈ ॥ ਸੰਤ ਕ੍ਰਿਪਾ ਤੇ ਜਮ ਤੇ ਛੁਟੈ ॥
Kot aprāḏẖ sāḏẖsang mitai. Sanṯ kirpā ṯe jam ṯe cẖẖutai.

The devotee lives free of (apraadh = crime) vices because (koti = crore, ten million) countless vices (mitai) are erased from life (sadhsangi) in holy company i.e. by participating in holy congregation;
(jam) the messengers of death take only those who do not live by Divine commands but live in vices; with the guru’s (kripa) kindness/guidance, one sheds vices and hence (chhutai = is freed) remains free from the Jam. —

ਜਾ ਕੈ ਮਸਤਕਿ ਕਰਮ ਪ੍ਰਭਿ ਪਾਏ ॥ ਸਾਧ ਸਰਣਿ ਨਾਨਕ ਤੇ ਆਏ ॥੭॥
Jā kai masṯak karam parabẖ pā▫e. Sāḏẖ saraṇ Nānak ṯe ā▫e. ||7||

(Ja kai) those on whose (mastak) foreheads (prabh) the Almighty (paae = puts) has written (karam) grace i.e. those who are bestowed Divine grace, (te) they (aae) come to (saran) the sanctuary of (saadh) the guru i.e. they seek the guru’s guidance – and thus keep away from vices, says Nanak. 7.

ਜਿਸੁ ਮਨਿ ਬਸੈ ਸੁਨੈ ਲਾਇ ਪ੍ਰੀਤਿ ॥ ਤਿਸੁ ਜਨ ਆਵੈ ਹਰਿ ਪ੍ਰਭੁ ਚੀਤਿ ॥
Jis man basai sunai lā▫e parīṯ. Ŧis jan āvai har parabẖ cẖīṯ.

(Jis) the person who (laae preet) lovingly (sunai) listens to Naam, Divine virtues, and Naam (basai) abides (mani) in his/her mind,
(har prabh) the Almighty Creator (aavai) comes to (cheet) the mind of (tis) that (jan) person i.e. that person always has the Master in his/her consciousness and thus lives by Divine virtues and commands. —

ਜਨਮ ਮਰਨ ਤਾ ਕਾ ਦੂਖੁ ਨਿਵਾਰੈ ॥ ਦੁਲਭ ਦੇਹ ਤਤਕਾਲ ਉਧਾਰੈ ॥
Janam maran ṯā kā ḏūkẖ nivārai. Ḏulabẖ ḏeh ṯaṯkāl uḏẖārai.

His/her (dur-labh) the hard-to-get (deh = body) human birth is (tatkaal) instantly (udhaarai) saved and s/he becomes acceptable for union with the Creator,
with this (ta ka) his/her (dookh) suffering of (janam, maran) births and deaths is obviated. – i.e. his/her soul is not taken by the messengers of death, once they know that s/he has lived by Divine commands. —

ਨਿਰਮਲ ਸੋਭਾ ਅੰਮ੍ਰਿਤ ਤਾ ਕੀ ਬਾਨੀ ॥ ਏਕੁ ਨਾਮੁ ਮਨ ਮਾਹਿ ਸਮਾਨੀ ॥
Nirmal sobẖā amriṯ ṯā kī bānī. Ėk nām man māhi samānī.

(Ek) One Naam i.e. the virtues of the One Almighty (samaani) are present (maahi) in his/her (man) mind i.e. s/he remembers and lives by Divne virtues, and as such -
s/he has (nirmal) unblemished (sobha) reputation and (ta ki) his/her (baani) words are (amrit) life-giving i.e. people seek his/her guidance and and with that guidance they do not die/fall victims to vices. —

ਦੂਖ ਰੋਗ ਬਿਨਸੇ ਭੈ ਭਰਮ ॥ ਸਾਧ ਨਾਮ ਨਿਰਮਲ ਤਾ ਕੇ ਕਰਮ ॥
Ḏūkẖ rog binse bẖai bẖaram. Sāḏẖ nām nirmal ṯā ke karam.

All his/her (dookh) suffering, (rog) afflictions, (bhai= fear) apprehensions due to any wrong-doings, (binse) vanish;
(ta ke) his/her (karam) deeds are (nirmal = unstained) impeccable and s/he gets (naam = name) reputation as (saadh) a holy person. —

ਸਭ ਤੇ ਊਚ ਤਾ ਕੀ ਸੋਭਾ ਬਨੀ ॥ ਨਾਨਕ ਇਹ ਗੁਣਿ ਨਾਮੁ ਸੁਖਮਨੀ ॥੮॥੨੪॥
Sabẖ ṯe ūcẖ ṯā kī sobẖā banī. Nānak ih guṇ nām sukẖmanī. ||8||24||

(Ta ki) his/her (sobha) reputation (bani) becomes (sabh te ooch) highest of all i.e. s/he attains the most exalted state of acceptability for union with the Creator;
this is (gun) the virtue/reward for living by (naam) Divine virtues and is given (naam) the name (sukh-mani) the gem that brings peace, and the composition is called the Psalm of Peace. 8. 24.