SGGS pp 236-238, Gaurri M: 5, Asttpadees 3-5.

ਗਉੜੀ ਮਹਲਾ ੫ ॥  ਗੁਰ ਕਾ ਸਬਦੁ ਰਿਦ ਅੰਤਰਿ ਧਾਰੈ ॥ਪੰਚ ਜਨਾ ਸਿਉ ਸੰਗੁ ਨਿਵਾਰੈ ॥ਦਸ ਇੰਦ੍ਰੀ ਕਰਿ ਰਾਖੈ ਵਾਸਿ ॥

ਤਾ ਕੈ ਆਤਮੈ ਹੋਇ ਪਰਗਾਸੁ ॥੧॥
Ga▫oṛī mėhlā 5.  Gur kā sabaḏ riḏ anṯar ḏẖārai Pancẖ janā si▫o sang nivārai Ḏas inḏrī kar rākẖai vās Ŧā kai āṯmai ho▫e pargās ||1||

Composition of the fifth Guru in Raga Gaurri One who (dhaarai) keeps (sabad-u = would) guidance of (guru) the guru (antar-i) in (rid) mind. (nivaarai) gives up (sang-u) company (siau) with (panch = five, janaa = persons) vices – lust, wrath, greed, obsessions and vanity.

(Raakhai) keeps (vaas-i) under control (das) the ten (indri) organs – five sensory organs, namely of sight, smell, hearing, taste and touch; and five actions organs namely hands, feet, tongue/speech, genital and anus -, i.e. avoids other ideas, (pargaas-u) enlightenment (hoey) happens in (ta = that, kai = of) his/her (aatamai) inner-self – becomes aware of Naam within. 2.

ਐਸੀ ਦ੍ਰਿੜਤਾ ਤਾ ਕੈ ਹੋਇ ॥ਜਾ ਕਉ ਦਇਆ ਮਇਆ ਪ੍ਰਭ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥
Aisī ḏariṛ▫ṯā ṯā kai ho▫e Jā ka▫o ḏa▫i▫ā ma▫i▫ā parabẖ so▫e ||1|| rahā▫o

Such (drirta) firm commitment (hoey) happens in (ta kai) that person. (Ja kau) to whom (prabh) the Creator bestows (daiaa) compassion and (maiaa) grace – to lead to the guru. 1.

(Rahaau) dwell here and reflect.

ਸਾਜਨੁ ਦੁਸਟੁ ਜਾ ਕੈ ਏਕ ਸਮਾਨੈ ॥ਜੇਤਾ ਬੋਲਣੁ ਤੇਤਾ ਗਿਆਨੈ ॥ਜੇਤਾ ਸੁਨਣਾ ਤੇਤਾ ਨਾਮੁ ॥ਜੇਤਾ ਪੇਖਨੁ ਤੇਤਾ ਧਿਆਨੁ ॥੨॥
Sājan ḏusat jā kai ek samānai Jeṯā bolaṇ ṯeṯā gi▫ānai Jeṯā sunṇā ṯeṯā nām Jeṯā pekẖan ṯeṯā ḏẖi▫ān ||2||

(Ja kai) for such a person, (saajan) friend and (dust-u = evil) enemy are (eyk samaanai) equal.
(Jeyta = as much) whatever s/he says (teyta = that much) is all (giaanai) wisdom.
Whatever s/he (sunana) hears is (naam-u) Divine commands – i.e. cares for nothing else.
Whatever s/he (peykhan) sees, perceives the Creator in it which becomes an object of (dhiaan-u) attention, i.e. sees the Almighty there. 2.

ਸਹਜੇ ਜਾਗਣੁ ਸਹਜੇ ਸੋਇ ॥ਸਹਜੇ ਹੋਤਾ ਜਾਇ ਸੁ ਹੋਇ ॥ਸਹਜਿ ਬੈਰਾਗੁ ਸਹਜੇ ਹੀ ਹਸਨਾ ॥ਸਹਜੇ ਚੂਪ ਸਹਜੇ ਹੀ ਜਪਨਾ ॥੩॥
Sėhje jāgaṇ sėhje so▫e Sėhje hoṯā jā▫e so ho▫e Sahj bairāg sėhje hī hasnā Sėhje cẖūp sėhje hī japnā ||3||

S/he is (sahjey) in poise whether (jaagan-u) awake or (soey) asleep. Taking whatever (hota jaaey) keeps happening (sahjey) naturally (s-u) that (hoey) happens i.e. Divine laws always apply.
His/her (bairaag) sadness and (hi) also (hasna = laughing) happiness is (sahj-i) natural.
S/he remains (choop) quiet or audible (japna) praising the Almighty is (sahjey) intuitive. 3.

ਸਹਜੇ ਭੋਜਨੁ ਸਹਜੇ ਭਾਉ ॥ਸਹਜੇ ਮਿਟਿਓ ਸਗਲ ਦੁਰਾਉ ॥ਸਹਜੇ ਹੋਆ ਸਾਧੂ ਸੰਗੁ ॥ਸਹਜਿ ਮਿਲਿਓ ਪਾਰਬ੍ਰਹਮੁ ਨਿਸੰਗੁ ॥੪॥
Sėhje bẖojan sėhje bẖā▫o Sėhje miti▫o sagal ḏurā▫oSėhje ho▫ā sāḏẖū sang Sahj mili▫o pārbarahm nisang ||4||

S/he (sahjey) is in poise – 
(bhojan = food) eating and (bhaau = love) doing what s/he loves.
(mittio) removes/gives up (sagal) all actions involving (duraau) doing things in hiding (mittio) is removed/ends.
When s/he (hoaa) has (sang-u) company of (saadhoo) the guru s/he (milio) finds (paarbrahm-u) the Supreme Being (nisang-u = without hesitation) by direct experience. 4.

ਸਹਜੇ ਗ੍ਰਿਹ ਮਹਿ ਸਹਜਿ ਉਦਾਸੀ ॥ਸਹਜੇ ਦੁਬਿਧਾ ਤਨ ਕੀ ਨਾਸੀ ॥ਜਾ ਕੈ ਸਹਜਿ ਮਨਿ ਭਇਆ ਅਨੰਦੁ ॥ਤਾ ਕਉ ਭੇਟਿਆ ਪਰਮਾਨੰਦੁ ॥੫॥
Sėhje garih mėh sahj uḏāsī Sėhje ḏubiḏẖā ṯan kī nāsī Jā kai sahj man bẖa▫i▫ā anand Ŧā ka▫o bẖeti▫āparmānanḏ ||5||

S/he is in a state of poise (ma hi) in (grih) home and (udaasi) as renunciate. His/her (dubidhaa) duality of (tan) body/mind (naasi = runs away) ends.

One (Ja kai) in whose (man-i) mind (anand-u) bliss of living by Naam (bhaiaa) is experienced (sahj-i) steadfastly. (Parmaanand-u) supreme bliss (bheyttiaa) is found/experienced (kau) by (ta) that person. 5.

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ਸਹਜੇ ਅੰਮ੍ਰਿਤੁ ਪੀਓ ਨਾਮੁ ॥ਸਹਜੇ ਕੀਨੋ ਜੀਅ ਕੋ ਦਾਨੁ ॥ਸਹਜ ਕਥਾ ਮਹਿ ਆਤਮੁ ਰਸਿਆ ॥ਤਾ ਕੈ ਸੰਗਿ ਅਬਿਨਾਸੀ ਵਸਿਆ ॥੬॥
Sėhje amriṯ pī▫o nām Sėhje kīno jī▫a ko ḏān Sahj kathā mėh āṯam rasi▫ā Ŧā kai sang abẖināsī vasi▫ā ||6||

One who (sahjey) instinctively (peeo) drinks (a’mmrit-u) the life-giving elixir of (naam-u) Divine commands. S/he (sahjey) instinctively (keeno) makes (daan-u) charity of (jeea) soul, i.e. dedicates the self to the Almighty.

One who (rasiaa) imbued (ma hi) with (kathaa = story) experience of (sahj) steadfastness. (Abinaasi = imperishable) the Eternal (vasiaa) abides (sang-i) with (ta kai) that person. 6.

ਸਹਜੇ ਆਸਣੁ ਅਸਥਿਰੁ ਭਾਇਆ ॥ਸਹਜੇ ਅਨਹਤ ਸਬਦੁ ਵਜਾਇਆ ॥ਸਹਜੇ ਰੁਣ ਝੁਣਕਾਰੁ ਸੁਹਾਇਆ ॥

ਤਾ ਕੈ ਘਰਿ ਪਾਰਬ੍ਰਹਮੁ ਸਮਾਇਆ ॥੭॥
Sėhje āsaṇ asthir bẖā▫i▫ā Sėhje anhaṯ sabaḏ vajā▫i▫ā Sėhje ruṇ jẖuṇkār suhā▫i▫ā Ŧā kai gẖar

pārbarahm samā▫i▫ā ||7||

One who (sahjey) instinctively (bhaaiaa) loves (asthir-u) unshakable (aasan-u = seat) state. (Anhat) un, struck (sabad-u =word/sound) celestial music (vajaaiaa) plays (sahjey) naturally, i.e. s/he is ever connected with the Almighty within.

S/he (suhaaiaa = pleasant) enjoys (run jhunkar-u) soft celestial music (sahjey) instinctively. (Paarbrahm-u) the Supreme Being (samaaiaa) remains (ta kai) in that person’s (ghar-i = house) mind. 7.

ਸਹਜੇ ਜਾ ਕਉ ਪਰਿਓ ਕਰਮਾ ॥ਸਹਜੇ ਗੁਰੁ ਭੇਟਿਓ ਸਚੁ ਧਰਮਾ ॥ਜਾ ਕੈ ਸਹਜੁ ਭਇਆ ਸੋ ਜਾਣੈ ॥ਨਾਨਕ ਦਾਸ ਤਾ ਕੈ ਕੁਰਬਾਣੈ ॥੮॥੩॥
Sėhje jā ka▫o pari▫o karmā Sėhje gur bẖeti▫o sacẖ ḏẖarmā Jā kai sahj bẖa▫i▫ā so jāṇai Nānak ḏās ṯā kai kurbāṇai ||8||3||

One (ja kau) to whom (karma) Divine grace (pario = put) is bestowed, s/he (bheyttio) finds (guru) the guru and (sahjey) instinctively obeys (dharma) duties given by (sach-u) the Eternal.

One (ja kai) by whom (sahj-u) the state of poise/presence of the Almighty within (bhaiaa) is experienced, only (so) that person (jaanai) knows this experience. (Daas) humble fifth Nanak, the seeker (kurbaanai = is sacrifice) adores (ta kai) that person. 8. 3.

Note: This Shabad reminds the creature that nothing in the world is permanent.

ਗਉੜੀ ਮਹਲਾ ੫ ॥ਪ੍ਰਥਮੇ ਗਰਭ ਵਾਸ ਤੇ ਟਰਿਆ ॥ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਕੁਟੰਬ ਸੰਗਿ ਜੁਰਿਆ ॥ਭੋਜਨੁ ਅਨਿਕ ਪ੍ਰਕਾਰ ਬਹੁ ਕਪਰੇ ॥

ਸਰਪਰ ਗਵਨੁ ਕਰਹਿਗੇ ਬਪੁਰੇ ॥੧॥
Ga▫oṛī mėhlā 5. Parathme garabẖ vās ṯe tari▫ā Puṯar kalṯar kutamb sang juri▫ā Bẖojan anik parkār baho kapre Sarpar gavan karhige bapure ||1||

Composition of the fifth Guru in Raga Gaurri (Prathmey) first the baby (ttariaa) leaves (tey) from (vaas) stay in (garabh) womb of the mother. Next one (juriaa) gets attached (sang-i) with (kuttamb) family members like (putr = sons) children and (klatr) spouse.

S/he enjoys (anik) numerous (prakaar) types of (bhojan-u) food and (bah-u) many (kaprey) clothes. They (sarpar) surely (karaahgey) shall have to (gavan-u) leave, these; they (bapurey) have no choice. 1.

ਕਵਨੁ ਅਸਥਾਨੁ ਜੋ ਕਬਹੁ ਨ ਟਰੈ ॥ਕਵਨੁ ਸਬਦੁ ਜਿਤੁ ਦੁਰਮਤਿ ਹਰੈ ॥੧॥ ਰਹਾਉ ॥
Kavan asthān jo kabahu na tarai Kavan sabaḏ jiṯ ḏurmaṯ harai ||1|| rahā▫o

Question: (Kavan-u) which is the place (Jo) which one (kabah-u na) never (ttarai) leaves. Which is (sabad-u = word) the guidance/counsel by (jit-u) which (durmat-i) evil thinking (harai) leaves? 1.

(Rahaau) dwell here and reflect.

Note: Answers to these questions are given in Verses 6 – 8.

ਇੰਦ੍ਰ ਪੁਰੀ ਮਹਿ ਸਰਪਰ ਮਰਣਾ ॥ਬ੍ਰਹਮ ਪੁਰੀ ਨਿਹਚਲੁ ਨਹੀ ਰਹਣਾ ॥ਸਿਵ ਪੁਰੀ ਕਾ ਹੋਇਗਾ ਕਾਲਾ ॥

ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਬਿਨਸਿ ਬਿਤਾਲਾ ॥੨॥
Inḏar purī mėh sarpar marṇā Barahm purī nihcẖal nahī rahṇā Siv purī kā ho▫igā kālā Ŧarai guṇ mā▫i▫ā binas biṯālā ||2||

Some people aim to go to (indra puri) abode of the gods, but (mah-i) those in it (sarpar) surely die – i.e. those who worship gods die; the gods themselves are perishable.
Similarly no one stays (nihchal-u = unshakable) permanently in (brahmpuri) Brahma’s abode – those who worship Brahma die.
(Sivpuri) the abode of god Shiva (hoiga kaala) will be destroyed.

The gods act under (train) three (gun) attributes of (maaiaa) ego action – wrongly thinking they can do everything; they (bitaalaa = out of step with the music) go astray and (binas-i) perish. 2.

ਗਿਰਿ ਤਰ ਧਰਣਿ ਗਗਨ ਅਰੁ ਤਾਰੇ ॥ਰਵਿ ਸਸਿ ਪਵਣੁ ਪਾਵਕੁ ਨੀਰਾਰੇ ॥ਦਿਨਸੁ ਰੈਣਿ ਬਰਤ ਅਰੁ ਭੇਦਾ ॥

ਸਾਸਤ ਸਿੰਮ੍ਰਿਤਿ ਬਿਨਸਹਿਗੇ ਬੇਦਾ ॥੩॥
Gir ṯar ḏẖaraṇ gagan ar ṯāre Rav sas pavaṇ pāvak nīrāre Ḏinas raiṇ baraṯ ar bẖeḏā Sāsaṯ simriṯ binashige beḏā ||3||

(Gir-i) mountains, (tar) trees, (dharan-i) land, (gagan) sky (ar-u) and (taarey) stars. (Rav-i) the sun, (sas-i) moon, (pavan-u) air, (paavak-u) fire and (neeraarey) water (Dinas-u) day, (rain-i) night, making (barat) resolutions and (bheyda) differences of all kinds. (saast) Shastras, Smritis and (beyda) Vedas (binsah-igey) shall end, i.e. the whole universe shall cease to exist. 3.

ਤੀਰਥ ਦੇਵ ਦੇਹੁਰਾ ਪੋਥੀ ॥ਮਾਲਾ ਤਿਲਕੁ ਸੋਚ ਪਾਕ ਹੋਤੀ ॥ਧੋਤੀ ਡੰਡਉਤਿ ਪਰਸਾਦਨ ਭੋਗਾ ॥ਗਵਨੁ ਕਰੈਗੋ ਸਗਲੋ ਲੋਗਾ ॥੪॥
Ŧirath ḏev ḏehurā pothī Mālā ṯilak socẖ pāk hoṯī Ḏẖoṯī dand▫uṯ parsāḏan bẖogā Gavan karaigo saglo logā ||4|

(Teerath) places of pilgrimage, (deyv) god/deities, (deyhura) temples and (pothi) religious texts. (Malaa) rosaries, (tilak-u) frontal marks, (soch) baths, (paak) cooking areas and (hoti) materials for fire-sacrifice

(Dhoti) wrap-cloth round loin, (ddanddaut-i) prostration like a rod, (parsaadan) offerings (bhoga) food for the deity (Sagley) all (loga) persons (karaigo = will make, gavan-u = move) shall depart. 4.

ਜਾਤਿ ਵਰਨ ਤੁਰਕ ਅਰੁ ਹਿੰਦੂ ॥ਪਸੁ ਪੰਖੀ ਅਨਿਕ ਜੋਨਿ ਜਿੰਦੂ ॥ਸਗਲ ਪਾਸਾਰੁ ਦੀਸੈ ਪਾਸਾਰਾ ॥ਬਿਨਸਿ ਜਾਇਗੋ ਸਗਲ ਆਕਾਰਾ ॥੫॥
Jāṯ varan ṯurak ar hinḏū Pas pankẖī anik jon jinḏū Sagal pāsār ḏīsai pāsārā Binas jā▫igo sagal ākārā ||5||

(Jaat-i varan) castes and religions like (turak) Muslim (ar-u) and Hindu. (Anik) numerous (jindoo) life, (jon-i) forms like (pas-u) animals, (pankhi) birds

(Sagal) all (paasaara) expanse of (paasaar-u = spread) existence, which (deesai) is visible. (Sagal) all (aakaara) physical (binas-i jaaeygo) shall perish/cease to exist. 5.

ਸਹਜ ਸਿਫਤਿ ਭਗਤਿ ਤਤੁ ਗਿਆਨਾ ॥ਸਦਾ ਅਨੰਦੁ ਨਿਹਚਲੁ ਸਚੁ ਥਾਨਾ ॥ਤਹਾ ਸੰਗਤਿ ਸਾਧ ਗੁਣ ਰਸੈ ॥

ਅਨਭਉ ਨਗਰੁ ਤਹਾ ਸਦ ਵਸੈ ॥੬॥
Sahj sifaṯ bẖagaṯ ṯaṯ gi▫ānā Saḏā anand nihcẖal sacẖ thānā Ŧahā sangaṯ sāḏẖ guṇ rasai Anbẖa▫o nagar ṯahā saḏvasai ||6||

The state of mind which has (sahaj) the steadfast the Almighty is deserving of (sipaht-i) f glory, and (bhagat-i) dedication with (tat-u) real (giaanaa) awareness (tat-u) reality, i.e. Divine commands/laws of nature. (Sadaa) ever experiences (anand-u) bliss, that (thaanaa = place) mind is (nihchal-u) unshakable with (sach-u) truth/Naam in it.

(Tahaa = there) in his/her (sangat-i) company (saadh) the seeker (rasai = rinses) assimilates (gun) Divine commands. That is (nagar-u) the habitat of (anbhau) self-existent Almighty which (sad) ever (vasai) exists, i.e. those who obey the Almighty do not fall prey to ego action. 6.

Unshakable

ਤਹ ਭਉ ਭਰਮਾ ਸੋਗੁ ਨ ਚਿੰਤਾ ॥ਆਵਣੁ ਜਾਵਣੁ ਮਿਰਤੁ ਨ ਹੋਤਾ ॥ਤਹ ਸਦਾ ਅਨੰਦ ਅਨਹਤ ਆਖਾਰੇ ॥ਭਗਤ ਵਸਹਿ

ਕੀਰਤਨ ਆਧਾਰੇ ॥੭॥
Ŧah bẖa▫o bẖarmā sog na cẖinṯā Āvaṇ jāvaṇ miraṯ na hoṯā Ŧah saḏā anand anhaṯ ākẖāre Bẖagaṯ

vasėh kīrṯan āḏẖāre ||7||

(Tah) there is no (bhau) apprehension, (bharma) doubt, (sog-u) sorrow or (chinta) anxiety there. One (na hota) does not (mirat-u = dead) fall to vices and hence no (aavan-u = coming) births and (jaavan-u = going) deaths.

(Tah) in that (akhaarey) arena there is (anand) joy with (sadaa) incessant (anhat) un, struck music. (Bhagat) the devotees (vasah-i) lead life (adhaarey) with support of (keertan) praising/obeying Divine commands 7.

ਪਾਰਬ੍ਰਹਮ ਕਾ ਅੰਤੁ ਨ ਪਾਰੁ ॥ਕਉਣੁ ਕਰੈ ਤਾ ਕਾ ਬੀਚਾਰੁ ॥ਕਹੁ ਨਾਨਕ ਜਿਸੁ ਕਿਰਪਾ ਕਰੈ ॥ਨਿਹਚਲ ਥਾਨੁ ਸਾਧਸੰਗਿ ਤਰੈ ॥੮॥੪॥
Pārbarahm kā anṯ na pār Ka▫uṇ karai ṯā kā bīcẖār Kaho Nānak jis kirpā karai Nihcẖal thān sāḏẖsang ṯarai ||8||4||

(Paarbrahm) the Supreme Being/Spirit has no (ant-u) limit or (paar-u = far end) boundary.
(Kaun-u = who?) No one can (karai beechaar-u) figure out (ta kai = of that) Divine domain.

Says fifth Nanak: One on (jis-u) whom the Almighty (karai) bestows (kirpa) kindness – s/he is led to the guru. S/he remains in (nuhchal) unshakable (thaan-u = place) state of obedience to Divine commands (tarai) gets across the world ocean, i.e. is not reborn. 8. 4.

—————————————————–

Note: All creatures are born with role of life allotted. However human beings act with ego and act by self-will. One who kills ego, and conforms to Divine commands fulfils the purpose of life. This is the subject of this Shabad by the fifth Guru.

ਗਉੜੀ ਮਹਲਾ ੫ ॥ ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਸੂਰਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਪੂਰਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸਹਿ ਵਡਿਆਈ ॥ਜੋ

ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਾ ਦੁਖੁ ਜਾਈ ॥੧॥
Ga▫oṛī mėhlā 5.  Jo is māre so▫ī sūrā Jo is māre so▫ī pūrā Jo is māre ṯisėh vadi▫ā▫ī Jo is māre ṯis kā ḏukẖ jā▫ī ||1||

Composition of the fifth Guru in Raga Gaurri (Jo) one who (maarey) kills (is-u) this tendency to act by ego, (soee) that person is (sooraa) warrior. One who kills ego, that person is (poora = perfect) fulfils role of human birth – obeys Divine commands.
(Vaddiaaee) glory is receives (tasah-i) by one who kills this ego. One kills this ego – s/he leads life by Divine commands – (tis ka) his/her (dukh-u) grief – of remaining separated from God – (jaaee = goes) ends. 1.

ਐਸਾ ਕੋਇ ਜਿ ਦੁਬਿਧਾ ਮਾਰਿ ਗਵਾਵੈ ॥ਇਸਹਿ ਮਾਰਿ ਰਾਜ ਜੋਗੁ ਕਮਾਵੈ ॥੧॥ ਰਹਾਉ ॥
Aisā ko▫e jė ḏubiḏẖā mār gavāvai Isėh mār rāj jog kamāvai ||1|| rahā▫o

Is there (koey) any (aisa) such person (j-i) who can (maar-i) kill and (gavaavai = lose) dissolve (dubidha) duality, i.e. the conflict between obeying Divine commands and acting by ego/self-will.

(And) (maar-i) killing it (kamaavai) practices (raaj) royal way of attaining (jog-u) union with God. 1.

(Rahaau) dwell here and reflect.

Page 238

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਉ ਭਉ ਨਾਹਿ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਨਾਮਿ ਸਮਾਹਿ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕੀ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥

ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਦਰਗਹ ਸਿਝੈ॥੨॥
Jo is māre ṯis ka▫o bẖa▫o nāhi Jo is māre so nām samāhi Jo is māre ṯis kī ṯarisnā bujẖai Jo is māre soḏargėh sijẖai ||2||

One (Jo) who (maarey) kills (is-u) this ego –

(tis kau) that person – shuns vices and – has no (bhau) fear/apprehension.

(S-u) that person (samaah-i) remains absorbed/conforms (naam-i) to Naam/Divine commands.

(Ti ki = of that) his/her fire of (trisna) desires (bujhai) is quenched.

S/he (sijhai) succeeds (dargah) in Divine court, i.e. attains union with the Creator. 2.

ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਧਨਵੰਤਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਪਤਿਵੰਤਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਜਤੀ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸੁ ਹੋਵੈ ਗਤੀ ॥੩॥
Jo is māre so ḏẖanvanṯā Jo is māre so paṯivanṯā Jo is māre so▫ī jaṯī. Jo is māre ṯis hovai gaṯī ||3||

One who kills ego (so) that person –

Is (dhanvanta) wealthy – as one who obeys Divine commands, achieves everything.

Is (patvanta) honorable treated in the world and the hereafter.

(Soee) that person is (jati) celibate, i.e. untouched by vices.

(Tis-u) she (hovai) attains (gati) freedom from temptations in life, and from rebirth on death. 3.

ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕਾ ਆਇਆ ਗਨੀ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਨਿਹਚਲੁ ਧਨੀ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੋ ਵਡਭਾਗਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ

ਅਨਦਿਨੁ ਜਾਗਾ ॥੪॥
Jo is māre ṯis kā ā▫i▫ā ganī Jo is māre so nihcẖal ḏẖanī Jo is māre so vadbẖāgā Jo is māre so

an▫ḏin jāgā ||4||

One who kills ego –

(tis ka = of that) his/her (aaiaa = coming) human birth is (gani) counted, among those obeying Divine commands.

S/he is (nihchal-u) unshakably/eternally (dhani) wealthy – s/he has the wealth of Naam for here and the hereafter.

S/he is (vaddbhaagaa) very fortunate to obey Divine commands.

S/he is (andin-u = everyday) ever (jaaga = awake) alert to obey Divine commands. 4.

ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਜੀਵਨ ਮੁਕਤਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਤਿਸ ਕੀ ਨਿਰਮਲ ਜੁਗਤਾ ॥ਜੋ ਇਸੁ ਮਾਰੇ ਸੋਈ ਸੁਗਿਆਨੀ ॥

ਜੋ ਇਸੁ ਮਾਰੇ ਸੁ ਸਹਜ ਧਿਆਨੀ॥੫॥
Jo is māre so jīvan mukṯā Jo is māre ṯis kī nirmal jugṯā Jo is māre so▫ī sugi▫ānī Jo is māre so sahj ḏẖi▫ānī ||5||

One who kills ego –

(S-u) that person’s (Jeevan) life is (mukta) free of vices.

(Tis ki) his/her (jugta) way of life is (nirmal = clean) accords with Naam.

(Soee) that person is (sugiaani) well aware of Naam.

S/he (sahj) is steadfast (dhiaani) in focus on Naam. 5.

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਥਾਇ ਨ ਪਰੈ ॥ਕੋਟਿ ਕਰਮ ਜਾਪ ਤਪ ਕਰੈ ॥ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜਨਮੁ ਨ ਮਿਟੈ ॥ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜਮ ਤੇ ਨਹੀ ਛੁਟੈ ॥੬॥
Is mārī bin thā▫e na parai Kot karam jāp ṯap karai Is mārī bin janam na mitai Is mārī bin jam ṯe nahī cẖẖutai ||6||

(Bin-u) without (maari) killing (is-u) this ego –

One does not (parai) enter (thaaey = place) Divine abode. S/he may (karai) perform (kott-i = crore) any amount of (karam) rituals, (jaap) chanting or (tap) austerities.

(Janam-u) birth in the world does not (mittai = erased) end.

One cannot (chhuttai) be free (teyy) from scrutiny/punishment of (jam) Divine justice. 6.

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਗਿਆਨੁ ਨ ਹੋਈ ॥ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਜੂਠਿ ਨ ਧੋਈ ॥ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਸਭੁ ਕਿਛੁ ਮੈਲਾ ॥

ਇਸੁ ਮਾਰੀ ਬਿਨੁ ਸਭੁ ਕਿਛੁ ਜਉਲਾ॥੭॥
Is mārī bin gi▫ān na ho▫ī Is mārī bin jūṯẖ na ḏẖo▫ī Is mārī bin sabẖ kicẖẖ mailā Is mārī bin sabẖ kicẖẖ ja▫ulā ||7||

(Bin-u) without (maari) killing (is-u) this ego –

One does not (hoee) obtain (giaan-u) awareness of Naam within.

One is not (dhoee) washes off (jootth-i) defilement/vices.

(Sabh-i kichh-u) everything – thoughts, actions, speech – is (maila) dirty/not free of vices.

(Sabh-i kichh-u) everything one likes (jaula = to go) separates from God. 7.

ਜਾ ਕਉ ਭਏ ਕ੍ਰਿਪਾਲ ਕ੍ਰਿਪਾ ਨਿਧਿ ॥ਤਿਸੁ ਭਈ ਖਲਾਸੀ ਹੋਈ ਸਗਲ ਸਿਧਿ ॥ਗੁਰਿ ਦੁਬਿਧਾ ਜਾ ਕੀ ਹੈ ਮਾਰੀ ॥

ਕਹੁ ਨਾਨਕ ਸੋ ਬ੍ਰਹਮ ਬੀਚਾਰੀ॥੮॥੫॥
Jā ka▫o bẖa▫e kirpāl kirpā niḏẖ Ŧis bẖa▫ī kẖalāsī ho▫ī sagal siḏẖGur ḏubiḏẖā jā kī hai mārī

Kaho Nānak so barahm bīcẖārī ||8||5||

(Ja kau) one on whom (kripa nidh-i = treasure of mercy) the merciful Creator (bhaey) is (kripaal) kind – to engage in obedience to Naam. (Tis-u) that person (bhaee) attains (khalsaai) freedom from vices and (hoee) obtains (sagal) all (sidh-i) success, and is not reborn.

One (ja ki) whose (dubidhaa = duality) acting by ego is (maari) killed (gur-i) by the guru. (So) that person (beechaari) reflects on, and conforms to, virtues and commands of (brahm) the Creator, says fifth Nanak. 8. 5.

SGGS pp 235-236, Gaurri M: 5, Asttpadees 1-2.

ਰਾਗੁ ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ਅਸਟਪਦੀਆ
Rāg ga▫oṛī gu▫ārerī mėhlā 5 asatpaḏī▫ā

Composition of the fifth Guru in Raga Gaurri Raagini Guareyri, (asttpadeeaa) of eight stanzas each.

ੴ ਸਤਿਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Ik▫oaʼnkār saṯnām karṯā purakẖ gur parsāḏ

One all-pervasive Creator, (satinaam) with eternal authority/writ, (karta purakh-u) Creator of all who may be known with the true guru’s grace

ਜਬ ਇਹੁ ਮਨ ਮਹਿ ਕਰਤ ਗੁਮਾਨਾ ॥ਤਬ ਇਹੁ ਬਾਵਰੁ ਫਿਰਤ ਬਿਗਾਨਾ ॥ਜਬ ਇਹੁ ਹੂਆ ਸਗਲ ਕੀ

ਰੀਨਾ ॥ਤਾ ਤੇ ਰਮਈਆ ਘਟਿ ਘਟਿ ਚੀਨਾ ॥੧॥
Jab ih man mėh karaṯ gumānā Ŧab ih bāvar firaṯ bigānā Jab ih hū▫ā sagal kī rīnā Ŧā ṯe rama▫ī▫ā gẖat gẖat cẖīnā ||1||

(Jab = when) as long as (ih-u) this human (karat gumaana) is proud (man-i) of mind. (Tab) then (ih-u) this (baavar-u) mad person (phirat) goes about as (bigaana) stranger, i.e. thinks s/he is higher than others

and is arrogant.

(Jab) when s/he (hooaa) becomes (reena) dust of feet (ki) of (sagal) all, i.e. feels humble, (ta tey) with that s/he (cheenaa) recognizes (ramaeea) the Almighty (ghatt-i ghatt-i) in every body/mind, i.e. treats others with regard. 1.

ਸਹਜ ਸੁਹੇਲਾ ਫਲੁ ਮਸਕੀਨੀ ॥ਸਤਿਗੁਰ ਅਪੁਨੈ ਮੋਹਿ ਦਾਨੁ ਦੀਨੀ ॥੧॥ ਰਹਾਉ ॥
Sahj suhelā fal maskīnī Saṯgur apunai mohi ḏān ḏīnī ||1|| rahā▫o

(Phal-u = fruit) the reward for (maskeeni) humility is (sahj) the state of poise and (suhela) being comfortable. 
(Apunai = own) my (satigur) true guru (deeni) has given this (daan-u = alms) benediction/guidance. 1.)

(Rahaau) dwell here and reflect.

ਜਬ ਕਿਸ ਕਉ ਇਹੁ ਜਾਨਸਿ ਮੰਦਾ ॥ਤਬ ਸਗਲੇ ਇਸੁ ਮੇਲਹਿ ਫੰਦਾ ॥ਮੇਰ ਤੇਰ ਜਬ ਇਨਹਿ ਚੁਕਾਈ ॥ਤਾ ਤੇ ਇਸੁ ਸੰਗਿ ਨਹੀ ਬੈਰਾਈ ॥੨॥
Jab kis ka▫o ih jānas manḏā Ŧab sagle is melėh fanḏā Mer ṯer jab inėh cẖukā▫ī Ŧā ṯe is sang nahī bairā▫ī ||2||

(Jab = when) as long as (iah-u = this) s/he (jaanas-i) considers (kia kau) someone (manda) bad, i.e. considers him/her-self superior. (Tab) then (sagely) all (phandaa) traps (meyley phandaa) entrap him/her, i.e. acts in ego and commits vices.

(Jab) when (inah-i) s/he (chukaaee) ends (meyr) mine and (teyr) yours, i.e. considers the self like all others. (Ta tey) from then on there is no (bairaaee) evil (sang-i) with (is-u) him/her, acts good with everyone. 2.

ਜਬ ਇਨਿ ਅਪੁਨੀ ਅਪਨੀ ਧਾਰੀ ॥ਤਬ ਇਸ ਕਉ ਹੈ ਮੁਸਕਲੁ ਭਾਰੀ ॥ਜਬ ਇਨਿ ਕਰਣੈਹਾਰੁ ਪਛਾਤਾ ॥ਤਬ ਇਸ ਨੋ ਨਾਹੀ ਕਿਛੁ ਤਾਤਾ ॥੩॥
Jab in apunī apnī ḏẖārī Ŧab is ka▫o hai muskal bẖārī Jab in karṇaihār pacẖẖāṯā Ŧab is no nāhī kicẖẖ ṯāṯā ||3||

(Jab) as long as (in-i) s/he (dhaari) adopts the attitude of (apuni apni) my and mine, i.e. ignores Divine commands acts in ego. (Tab) ten (bhaari = heavy) terrible (muskal-u) hardship of restless afflicts (is = him/her, kau = to) him/her.

(Jab) when (in-i) s/he (pachhaata) recognizes the Almighty as (karnaihaar-u) the doer. (Tab) then no (taataa = heat) evil like jealousy or craving afflicts (is no0 him/her. 3.

ਜਬ ਇਨਿ ਅਪੁਨੋ ਬਾਧਿਓ ਮੋਹਾ ॥ਆਵੈ ਜਾਇ ਸਦਾ ਜਮਿ ਜੋਹਾ ॥ਜਬ ਇਸ ਤੇ ਸਭ ਬਿਨਸੇ ਭਰਮਾ ॥ਭੇਦੁ ਨਾਹੀ ਹੈ ਪਾਰਬ੍ਰਹਮਾ ॥੪॥
Jab in apuno bāḏẖi▫o mohā Āvai jā▫e saḏā jam johā Jab is ṯe sabẖ binse bẖarmā Bẖeḏ nāhī hai pārbrahmā ||4||

(Jab) when (in-i) s/he (baadhiao) binds (apuno) the self, i.e. possessed by (mohaa) lure of temptations. S/he is (sadaa) ever (johaa) is eyed (jam-i) by Divine justice and (aavai = comes) takes births and (jaaey = goes) dies repeatedly.

(Jab) when (sabh) all (bharma) transgressions (binsey = destroyed) leave (tey) from (is) his/her mind. Then s/he is (naahi) no (bheyd-u) different from (paarbrahma) the Supreme Spirit. 4.

ਜਬ ਇਨਿ ਕਿਛੁ ਕਰਿ ਮਾਨੇ ਭੇਦਾ ॥ਤਬ ਤੇ ਦੂਖ ਡੰਡ ਅਰੁ ਖੇਦਾ ॥ਜਬ ਇਨਿ ਏਕੋ ਏਕੀ ਬੂਝਿਆ ॥ਤਬ ਤੇ ਇਸ ਨੋ ਸਭੁ ਕਿਛੁ ਸੂਝਿਆ ॥੫॥
Jab in kicẖẖ kar māne bẖeḏā Ŧab ṯe ḏūkẖ dand ar kẖeḏā Jab in eko ekī būjẖi▫ā Ŧab ṯe is no sabẖ kicẖẖsūjẖi▫ā ||5||

(Jab) when (in-i) s/he (kar-i maaney) considers (kichh-u) something (bheyda) different, i.e. not subject to Divine writ. S/he gets (ddandd) penalties, (dookh) distress (ar-u) and (kheyda) sorrow, i.e. is frustrated in finding peace.

(Jab) when s/he (boojhiaa) recognizes (eyko eyki) the lone Divine commands. (Tey) from (tab) then on, (sabh-u kichh-u) everything (soojhiaa) is seen (is no) by him/her, i.e. s/he watches the Creators play and conforms to it. 5.

ਜਬ ਇਹੁ ਧਾਵੈ ਮਾਇਆ ਅਰਥੀ ॥ਨਹ ਤ੍ਰਿਪਤਾਵੈ ਨਹ ਤਿਸ ਲਾਥੀ ॥ਜਬ ਇਸ ਤੇ ਇਹੁ ਹੋਇਓ ਜਉਲਾ ॥ਪੀਛੈ ਲਾਗਿ ਚਲੀ ਉਠਿ ਕਉਲਾ ॥੬॥
Jab ih ḏẖāvai mā▫i▫ā arthī Nah ṯaripṯāvai nah ṯis lāthī Jab is ṯe ih ho▫i▫o ja▫ulā Pīcẖẖai lāg cẖalī uṯẖ ka▫ulā ||6||

When s/he (dhaavai) runs around (arthi) for the sake of (maaia) money
s/he is not (triptavai) satisfied as craving never (laathi) leave (is-u) him/her.

(Jab) when (ih-u) s/he (hoio) keeps (jaulaa) away from unfair practices. Then (kaula) temptations (utth-i = get up) quickly (laag-i chali) follows (peechhai) behind, i.e. one who conforms to Divine commands achieves everything naturally. 6.

ਕਰਿ ਕਿਰਪਾ ਜਉ ਸਤਿਗੁਰੁ ਮਿਲਿਓ ॥ਮਨ ਮੰਦਰ ਮਹਿ ਦੀਪਕੁ ਜਲਿਓ ॥ਜੀਤ ਹਾਰ ਕੀ ਸੋਝੀ ਕਰੀ ॥

ਤਉ ਇਸੁ ਘਰ ਕੀ ਕੀਮਤਿ ਪਰੀ ॥੭॥
Kar kirpā ja▫o saṯgur mili▫o Man manḏar mėh ḏīpak jali▫o Jīṯ hār kī sojẖī karī Ŧa▫o is gẖar kī kīmaṯ parī ||7||

(Jau) when the Almighty (kar-i) bestows (kirpa) grace and one (milio) finds/follows (satigur-u) the true guru. (Deepak-u) lamp (jalio) lights (mah-i) in (man = mind, mandar = house) within, i.e. awareness of Divine commands is obtained.

This (kar-i) creates (sojhi) awareness of what causes (jeet) success and (haar) failure in life and hereafter. (Tau) then (keemat-i) worth of (is-u) this (ghar) house (pari) is obtained, i.e. one realizes that Naa/Divine virtues and commands are present within. 7.

Page 236

ਕਰਨ ਕਰਾਵਨ ਸਭੁ ਕਿਛੁ ਏਕੈ ॥ਆਪੇ ਬੁਧਿ ਬੀਚਾਰਿ ਬਿਬੇਕੈ ॥ਦੂਰਿ ਨ ਨੇਰੈ ਸਭ ਕੈ ਸੰਗਾ ॥ਸਚੁ

ਸਾਲਾਹਣੁ ਨਾਨਕ ਹਰਿ ਰੰਗਾ ॥੮॥੧॥
Karan karāvan sabẖ kicẖẖ ekai Āpe buḏẖ bīcẖār bibekai Ḏūr na nerai sabẖ kai sangā Sacẖ sālāhaṇNānak har rangā ||8||1||

(Karaavan) the cause of doing (sabh-u kichh-u) everything (karan) that happens is (eykai) the One Almighty. The Creator (aapey) IT-self imparts (budh-i) intellect, (beechaar-i) reflection and (bibeykai) discernment.

The Creator is not (door-i) far from some and (neyrai) near others, but is (sanga = with) present within (sabh kai) everyone. It befits to be (ranga) in love of, and (saalaahan-u) praise/emulate, virtues of (har-i) the Almighty. 8. 1.

———————————-

ਗਉੜੀ ਮਹਲਾ ੫ ॥ਗੁਰ ਸੇਵਾ ਤੇ ਨਾਮੇ ਲਾਗਾ ॥ਤਿਸ ਕਉ ਮਿਲਿਆ ਜਿਸੁ ਮਸਤਕਿ ਭਾਗਾ ॥

ਤਿਸ ਕੈ ਹਿਰਦੈ ਰਵਿਆ ਸੋਇ ॥ਮਨੁ ਤਨੁ ਸੀਤਲੁ ਨਿਹਚਲੁ ਹੋਇ ॥੧॥
Ga▫oṛī mėhlā 5. Gur sevā ṯe nāme lāgā Ŧis ka▫o mili▫ā jis masṯak bẖāgā Ŧis kai hirḏai ravi▫ā so▫e Man ṯan sīṯal nihcẖal ho▫e ||1||

Composition of the fifth Guru in Raga Gaurri.

It is (tey) by (seyva = service) following the teachings of the guru that one (laaga) engages (naamey) obedience of Divine commands. Only (tis kau) that person (milia) finds the guru on (jis-u) whose (mastak-i = forehead) destiny this (bhaagaa) fortune is written.

(Soey = that) Naam (raviaa) abides in (hirdai) mind (kai) of (tias) such a person. His/her (man-u) mind and (tan-u) body, i.e. whole being (hoey) becomes (seetal-u = cool) at peace and (nihchal = unshakable) steadfast. 1.

ਐਸਾ ਕੀਰਤਨੁ ਕਰਿ ਮਨ ਮੇਰੇ ॥ਈਹਾ ਊਹਾ ਜੋ ਕਾਮਿ ਤੇਰੈ ॥੧॥ ਰਹਾਉ ॥
Aisā kīrṯan kar man mere Īhā ūhā jo kām ṯerai ||1|| rahā▫o

(Meyrey) mind, (kar-i) do (keertan-u) praising (aaisa) such, i.e. acknowledge and obey the Almighty; (jo) which is (kaa-i) of use (teyrai = your) to you (eehaa0 here in life and (oohaa = there) in the hereafter. 1.

(Rahaau) dwell here and reflect.

ਜਾਸੁ ਜਪਤ ਭਉ ਅਪਦਾ ਜਾਇ ॥ਧਾਵਤ ਮਨੂਆ ਆਵੈ ਠਾਇ ॥ਜਾਸੁ ਜਪਤ ਫਿਰਿ ਦੂਖੁ ਨ ਲਾਗੈ ॥ਜਾਸੁ ਜਪਤ ਇਹ ਹਉਮੈ ਭਾਗੈ ॥੨॥
Jās japaṯ bẖa▫o apḏā jā▫e Ḏẖāvaṯ manū▫ā āvai ṯẖā▫e Jās japaṯ fir ḏūkẖ na lāgai Jās japaṯ ih ha▫umai bẖāgai ||2||

(Bhau) fear and (apdaa) tribulations (jaaey) leave by (japat) remembering/emulating (jaas-u/jas-u = praise) Divine virtues. (Dhaavat = running) the unsteady (manooaa) mind (aavai = comes, tthaaey = to one place) is controlled.

(Dookh-u) grief does not (laagai) touch/afflict (phir-i) again (Jaas japat) by praising emulating Divine virtues; and (ih = this) the trouble-creating (haumai) ego (bhaagai = leaves) is killed. 2.

ਜਾਸੁ ਜਪਤ ਵਸਿ ਆਵਹਿ ਪੰਚਾ ॥ਜਾਸੁ ਜਪਤ ਰਿਦੈ ਅੰਮ੍ਰਿਤੁ ਸੰਚਾ ॥ਜਾਸੁ ਜਪਤ ਇਹ ਤ੍ਰਿਸਨਾ ਬੁਝੈ ॥ਜਾਸੁ ਜਪਤ ਹਰਿ ਦਰਗਹ ਸਿਝੈ ॥੩॥
Jās japaṯ vas āvahi pancẖā Jās japaṯ riḏai amriṯ sancẖā Jās japaṯ ih ṯarisnā bujẖai Jās japaṯ har ḏargėh sijẖai ||3||

(Panchaa) the five vices – lust, anger/intolerance, greed, allurements and vanity – (aavah-i) come (vas-i) under control (jaas-u japat) by praising/emulating Divine virtues, and (ammrit-u) the life-giving elixir (sanchaa) irrigates, i.e. Naam is kept, (ridai) the mind.

(Ih = this) human fire of (trisna) craving (bujhai by praising/emulating Divine virtues, and one (sijhai) succeeds (dargah) court of, i.e. unites with, (har-i) the Almighty. 3.

ਜਾਸੁ ਜਪਤ ਕੋਟਿ ਮਿਟਹਿ ਅਪਰਾਧ ॥ਜਾਸੁ ਜਪਤ ਹਰਿ ਹੋਵਹਿ ਸਾਧ ॥ਜਾਸੁ ਜਪਤ ਮਨੁ ਸੀਤਲੁ ਹੋਵੈ ॥ਜਾਸੁ ਜਪਤ ਮਲੁ ਸਗਲੀ ਖੋਵੈ ॥੪॥
Jās japaṯ kot mitėh aprāḏẖ Jās japaṯ har hovėh sāḏẖ Jās japaṯ man sīṯal hovai Jās japaṯ mal saglī kẖovai ||4||

By praising emulating Divine virtues –
influence of (kott-i) crores of (apraadh) wrongdoings (mittah-i) is erased from the mind.

One (hovah-i) becomes (saadh) a devotee of (har-i) the Almighty.

(Mna-u) the mind (hovai) becomes (saateal-u = cool) at peace.

One (khovai = loses) sheds (sagli) all (mal-u = dirt) vices. 4.

ਜਾਸੁ ਜਪਤ ਰਤਨੁ ਹਰਿ ਮਿਲੈ ॥ਬਹੁਰਿ ਨ ਛੋਡੈ ਹਰਿ ਸੰਗਿ ਹਿਲੈ ॥ਜਾਸੁ ਜਪਤ ਕਈ ਬੈਕੁੰਠ ਵਾਸੁ ॥ਜਾਸੁ ਜਪਤ ਸੁਖ ਸਹਜਿ ਨਿਵਾਸੁ ॥੫॥
Jās japaṯ raṯan har milai Bahur na cẖẖodai har sang hilai Jās japaṯ ka▫ī baikunṯẖ vās Jās japaṯ sukẖ sahj nivās ||5||

By emulating Divine virtues – 

(Har-i) the Divine (ratan-u) jewel, i.e. Naam, (milai) is found within. One (hilai) gets used/conforms (sang-i) with (har-i) Divine commands and does not (hilai) waver (bahur-i) again.

One obtains (vaas-u = residence) peace of (kaee0 many (baikuntt) paradises.

One (nivaas-u) remains in (sukh) comfort and (sahaj-i) in poise. 5.

ਜਾਸੁ ਜਪਤ ਇਹ ਅਗਨਿ ਨ ਪੋਹਤ ॥ਜਾਸੁ ਜਪਤ ਇਹੁ ਕਾਲੁ ਨ ਜੋਹਤ ॥ਜਾਸੁ ਜਪਤ ਤੇਰਾ ਨਿਰਮਲ ਮਾਥਾ ॥

ਜਾਸੁ ਜਪਤ ਸਗਲਾ ਦੁਖੁ ਲਾਥਾ ॥੬॥
Jās japaṯ ih agan na pohaṯ Jās japaṯ ih kāl na johaṯ Jās japaṯ ṯerā nirmal māthā Jās japaṯ saglā ḏukẖlāthā ||6||

By emulating Divine virtues –
(agan-i) the fires – of vices, craving and jealousy – do not (pohat) affect the mind;
One is not (johai) eyed by (kaal-u) the messengers of death.

One’s (maatha) forehead is (nirmal) stainless i.e. nothing negative is found.
(Sagla) all (dukh) suffering (laatha = removed) will go, and obviated in future. 6.

ਜਾਸੁ ਜਪਤ ਮੁਸਕਲੁ ਕਛੂ ਨ ਬਨੈ ॥ਜਾਸੁ ਜਪਤ ਸੁਣਿ ਅਨਹਤ ਧੁਨੈ ॥ਜਾਸੁ ਜਪਤ ਇਹ ਨਿਰਮਲ ਸੋਇ ॥ਜਾਸੁ ਜਪਤ ਕਮਲੁ ਸੀਧਾ ਹੋਇ ॥੭॥
Jās japaṯ muskal kacẖẖū na banai Jās japaṯ suṇ anhaṯ ḏẖunai Jās japaṯ ih nirmal so▫e Jās japaṯ kamal sīḏẖā ho▫e ||7||

By emulating Divine virtues –
(kachhoo na) no (muskal) difficulty (banai = is formed) comes in the way.
One (sun-i) hears (anhat) the continuous (dhunai) celestial music i.e. connects with the Creator.
One gets (nirmal) pure (soe) reputation.
the drooping (kamal-u) lotus/mind becomes (seedha) upright – i.e. the mind withering because of vices is revitalized and remains alert to avoid the vices/temptations. 7.

ਗੁਰਿ ਸੁਭ ਦ੍ਰਿਸਟਿ ਸਭ ਊਪਰਿ ਕਰੀ ॥ਜਿਸ ਕੈ ਹਿਰਦੈ ਮੰਤ੍ਰੁ ਦੇ ਹਰੀ ॥ਅਖੰਡ ਕੀਰਤਨੁ ਤਿਨਿ ਭੋਜਨੁ ਚੂਰਾ ॥

ਕਹੁ ਨਾਨਕ ਜਿਸੁ ਸਤਿਗੁਰੁ ਪੂਰਾ ॥੮॥੨॥
Gur subẖ ḏarisat sabẖ ūpar karī Jis kai hirḏai manṯar ḏe harī Akẖand kīrṯan ṯin bẖojan cẖūrā Kaho Nānak jis saṯgur pūrā ||8||2||

The guru (kari) casts (subh = good) gracious (dristt-i) glance (oopar-i) on (sabh) all. One (jis kai) in whose (hardai) mind (hari) the Almighty (dey) gives (mantr-u) instruction understands.

That person does (akhandd) continuous (keertan-u) praise of the Almighty that is his/her (choora) delicious (bhojan) food, i.e. mainstay for life.

This is obtained (jis-u) who follows (poora) true (satigur-u) true guru, says fifth Nanak. 8. 2.