SGGS pp 1256-1257, Malaar M: 1, Shabads 6-9.

 

ਮਲਾਰ ਮਹਲਾ ੧ ਘਰੁ ੨        ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Malār mėhlā 1 gẖar 2  Ik▫oaʼnkār saṯgur parsāḏ.

 

Composition of the first Guru in Raga Malaar, (ghar-u 2) to be sung to the second beat.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਪਵਣੈ ਪਾਣੀ ਜਾਣੈ ਜਾਤਿ ॥ ਕਾਇਆਂ ਅਗਨਿ ਕਰੇ ਨਿਭਰਾਂਤਿ ॥ ਜੰਮਹਿ ਜੀਅ ਜਾਣੈ ਜੇ ਥਾਉ ॥ ਸੁਰਤਾ ਪੰਡਿਤੁ ਤਾ ਕਾ ਨਾਉ ॥੧॥

Pavṇai pāṇī jāṇai jāṯ.  Kā▫i▫āʼn agan kare nibẖrāʼnṯ.  Jamėh jī▫a jāṇai je thā▫o.  Surṯā pandiṯ ṯā kā nā▫o. ||1||

 

One who (jaanai = knows) understands that (pavnai) air, (paani) water and (agan-i) fire (jaat-i) form the body; and (karey) makes (kaa’niaa) the body (nibhraat-i = not wandering) steadfast.

And (jey) if he (jaanai = knows) recognizes (thaau) the place from where (jeea) the soul (jammah-i = grows) comes, i.e. recognizes God as origin of creation, then (ta) that person is (naau = name) is called (surta) a conscious (pandit) learned person. 1. 

 

ਗੁਣ ਗੋਬਿੰਦ ਨ ਜਾਣੀਅਹਿ ਮਾਇ ॥ ਅਣਡੀਠਾ ਕਿਛੁ ਕਹਣੁ ਨ ਜਾਇ ॥ ਕਿਆ ਕਰਿ ਆਖਿ ਵਖਾਣੀਐ ਮਾਇ ॥੧॥ ਰਹਾਉ ॥

Guṇ gobinḏ na jāṇī▫ahi mā▫e.  Aṇdīṯẖā kicẖẖ kahaṇ na jā▫e.  Ki▫ā kar ākẖ vakẖāṇī▫ai mā▫e. ||1|| rahā▫o.

 

O (maaey) mother, we do not (jaaneeah-i) know (gun) virtues of (gobind = master of the world) the Almighty. (Kichh-u na) nothing (jaaey) can (kahan-u) be said (anddeettha) about the unseen.

Then (kiaa kar-i) how can we (aakh-i vakhaaneeai) describe what God is, i.e. it is not possible, o (maaey) mother.

(Rahaau) Dwell on this and reflect.

 

ਊਪਰਿ ਦਰਿ ਅਸਮਾਨਿ ਪਇਆਲਿ ॥ ਕਿਉ ਕਰਿ ਕਹੀਐ ਦੇਹੁ ਵੀਚਾਰਿ ॥ ਬਿਨੁ ਜਿਹਵਾ ਜੋ ਜਪੈ ਹਿਆਇ ॥ ਕੋਈ ਜਾਣੈ ਕੈਸਾ ਨਾਉ ॥੨॥

Ūpar ḏar asmān pa▫i▫āl.  Ki▫o kar kahī▫ai ḏeh vīcẖār.  Bin jihvā jo japai hi▫ā▫e.  Ko▫ī jāṇai kaisā nā▫o. ||2||

 

Question: The Creator’s (dar-i = place) abode extends from (oopar-i) above (asmaan-i) in sky to (paiaal-i) in the lower regions, everywhere; (kiau kar-i) how do we (kaheeai = say) describe that expansive Almighty; please (deyhu) give this (vechaar-i) understanding.

Answer: God is Naam/Divine virtues and commands; one (jo) who (japai) remembers (bin-u) without (jihva) the tongue, i.e. does not describe God in physical terms but experiences by recalling and obeying Naam; (koee) some such rare person (jaanai) knows (kaisa = what type) what is (naau) Naam – and God. 2.

 

ਕਥਨੀ ਬਦਨੀ ਰਹੈ ਨਿਭਰਾਂਤਿ ॥ ਸੋ ਬੂਝੈ ਹੋਵੈ ਜਿਸੁ ਦਾਤਿ ॥ ਅਹਿਨਿਸਿ ਅੰਤਰਿ ਰਹੈ ਲਿਵ ਲਾਇ ॥ ਸੋਈ ਪੁਰਖੁ ਜਿ ਸਚਿ ਸਮਾਇ ॥੩॥

Kathnī baḏnī rahai nibẖrāʼnṯ.  So būjẖai hovai jis ḏāṯ.  Ahinis anṯar rahai liv lā▫e.  So▫ī purakẖ jė sacẖ samā▫e. ||3||

 

Such a person (rahai) remains (nibhraant-i = un-wandering) steady and conscious of God (kathni) in speech and (badni = with body) actions; but only one (jis-u) who (hovai) has (daat-i = benediction) blessing – of awareness of Naam, (boojhai) understands this.

S/he (rahai = remains) keeps (liv) focus (laaey) fixed on God (antar-i) within (ahinis-i) day and night; (soee) that is a special (purakh-u) person (j-i) who (samaaey) merges (sach-i) the Eternal. 3.

 

ਜਾਤਿ ਕੁਲੀਨੁ ਸੇਵਕੁ ਜੇ ਹੋਇ ॥ ਤਾ ਕਾ ਕਹਣਾ ਕਹਹੁ ਨ ਕੋਇ ॥ ਵਿਚਿ ਸਨਾਤੀਂ ਸੇਵਕੁ ਹੋਇ ॥ ਨਾਨਕ ਪਣ੍ਹੀਆ ਪਹਿਰੈ ਸੋਇ ॥੪॥੧॥੬॥

Jāṯ kulīn sevak je ho▫e.  Ŧā kā kahṇā kahhu na ko▫e. vicẖ sanāṯīʼn sevak ho▫e.  Nānak paṇĥī▫ā pahirai so▫e. ||4||1||6||

 

(Jey) if one of high (jaat-i) caste and (kuleen-u) high lineage (hoey) becomes (seyvak-u = servant) a devotee; (na koey) no one can (kahahau = say) describe his/her (kahana) state – how exalted it is.

If one (vich-i = in) belonging to (sanaanti) low (jaat-i) caste becomes (sevak-u) a devotee, i.e. lives by Divine commands; I offer that s/he (pahirai) wears (panheeaa) shoes  – made of my skin, i.e. s/he is highly exalted, says Guru Nanak. 4. 1. 6.

 

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ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਦੁਖੁ ਵੇਛੋੜਾ ਇਕੁ ਦੁਖੁ ਭੂਖ ॥ ਇਕੁ ਦੁਖੁ ਸਕਤਵਾਰ ਜਮਦੂਤ ॥ ਇਕੁ ਦੁਖੁ ਰੋਗੁ ਲਗੈ ਤਨਿ ਧਾਇ ॥ ਵੈਦ ਨ ਭੋਲੇ ਦਾਰੂ ਲਾਇ ॥੧॥

Malār mėhlā 1.  Ḏukẖ vecẖẖoṛā ik ḏukẖ bẖūkẖ.  Ik ḏukẖ sakaṯvār jamḏūṯ.  Ik ḏukẖ rog lagai ṯan ḏẖā▫e.  vaiḏ na bẖole ḏārū lā▫e. ||1||

 

Composition of the first Guru in Raga Malaar. There are many reasons for grief; one (dukh-u) grief is of (veychhorra) separation from God or dear ones; (ik-u = one) another is of (bhookh) hunger – craving or lack of contentment. Another reason for (dukh-u) pain is apprehension of being taken to task by (sakatvaar) the powerful (jamdoot) agent of Divine justice – for wrong-doings.

(Ik-u) another cause of grief is (rog-u) the disease that (dhaaey) comes running (lagai) to afflict (tan-i) the body – the malady of ego. You do not (daaroo = medicine, laaey = apply) treat these maladies, o (bholey) un-informed (vaid) physician. 1.

 

ਵੈਦ ਨ ਭੋਲੇ ਦਾਰੂ ਲਾਇ ॥ ਦਰਦੁ ਹੋਵੈ ਦੁਖੁ ਰਹੈ ਸਰੀਰ ॥ ਐਸਾ ਦਾਰੂ ਲਗੈ ਨ ਬੀਰ ॥੧॥ ਰਹਾਉ ॥

vaiḏ na bẖole ḏārū lā▫e.  Ḏaraḏ hovai ḏukẖ rahai sarīr.  Aisā ḏārū lagai na bīr. ||1|| rahā▫o.

 

You do not (daaroo = medicine, laaey = apply) treat these maladies, o (bholey) un-informed (vaid) physician. I (hovai) have (darad-u) pain and it (rahai) remains in (sareer) body/mind – after your treatment – it is yearning of the mind for God; (aisa) this type, i.e. your (daaroo) treatment does not (lagai) work, o (beer) brother.

 (Rahaau) Dwell on this and reflect.

 

ਖਸਮੁ ਵਿਸਾਰਿ ਕੀਏ ਰਸ ਭੋਗ ॥ ਤਾਂ ਤਨਿ ਉਠਿ ਖਲੋਏ ਰੋਗ ॥ ਮਨ ਅੰਧੇ ਕਉ ਮਿਲੈ ਸਜਾਇ ॥ ਵੈਦ ਨ ਭੋਲੇ ਦਾਰੂ ਲਾਇ ॥੨॥

Kẖasam visār kī▫e ras bẖog.  Ŧāʼn ṯan uṯẖ kẖalo▫e rog.  Man anḏẖe ka▫o milai sajā▫e.  vaiḏ na bẖole ḏārū lā▫e. ||2||

 

I (visaar-i) forgot commands of (khasam-u = master) the Almighty and (keeay = did) indulged in (bhog) pleasures of (ras = taste) as I liked. (Taa-n) that is why (rog) diseases (utth-i khaloey) develop (tan-i) in the body, i.e. I feel pain of separation from God.

When (sajaaey) punishment is (milai) administered (kau) to (man) the mind (andhey = blind) blinded by temptations; you do not (daaroo = medicine, laaey = apply) treat these maladies, o (bholey) un-informed (vaid) physician. 2.

 

ਚੰਦਨ ਕਾ ਫਲੁ ਚੰਦਨ ਵਾਸੁ ॥ ਮਾਣਸ ਕਾ ਫਲੁ ਘਟ ਮਹਿ ਸਾਸੁ ॥ ਸਾਸਿ ਗਇਐ ਕਾਇਆ ਢਲਿ ਪਾਇ ॥ ਤਾ ਕੈ ਪਾਛੈ ਕੋਇ ਨ ਖਾਇ ॥੩॥

Cẖanḏan kā fal cẖanḏan vās.  Māṇas kā fal gẖat mėh sās.  Sās ga▫i▫ai kā▫i▫ā dẖal pā▫e.  Ŧā kai pācẖẖai ko▫e na kẖā▫e. ||3||

 

(Phal-u) the fruit, i.e. presence, of (chandan) sandalwood is known by (vaas-u/baas-u) the fragrance of (chandan) sandalwood. Similarly (maanas) a person is alive (phal-u = fruit) as a result of (saas-u) breath/soul (mah-i) in (ghatt) the body.

(Kaaiaa) the body (ddhal-i paaey = melts) dies (gaiai = going) with departure (saas-i) of breaths/soul; the body left (paachai) behind (kai = of, ta = that) by the breaths/soul, does not (khaaey) eat (koey) anything, i.e. a dead person is of no help anyone, hence the body is disposed of. 3.

 

ਕੰਚਨ ਕਾਇਆ ਨਿਰਮਲ ਹੰਸੁ ॥ ਜਿਸੁ ਮਹਿ ਨਾਮੁ ਨਿਰੰਜਨ ਅੰਸੁ ॥ ਦੂਖ ਰੋਗ ਸਭਿ ਗਇਆ ਗਵਾਇ ॥ ਨਾਨਕ ਛੂਟਸਿ ਸਾਚੈ ਨਾਇ ॥੪॥੨॥੭॥

Kancẖan kā▫i▫ā nirmal hans.  Jis mėh nām niranjan aʼns. Ḏūkẖ rog sabẖ ga▫i▫ā gavā▫e.  Nānak cẖẖūtas sācẖai nā▫e. ||4||2||7||

 

That (kaaiaa) body is pure like (kanchan) gold and that (hans-u) soul is (nirmal = clean) free of vices, (mah-i) in (jis-u) which even (ans-u) a fraction of Naam of (niranjan = unstained) the pristine Almighty is present.

(Sabh-i) all his/her (dookh) faults and (rog = diseases) vices (gaiaa = get, gavaaey = lost) are removed; and s/he (chhoottas-i) is emancipated with practice of (naaey) Naam (saachai) of the Eternal, says Guru Nanak. 4. 2. 7.

 

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Note: In the Old Indian system of medicine, Copper Sulphate or blue vitriol is called Mahura (ਮਹੁਰਾ) as used below. It is poisonous but is used combined with Maaran (ਮਾਰਣ) meaning the softening agent, i.e. ingredients to prepare medicines, called Kushta. For that the whole combination is finely ground and then used. This concept has been used in the Shabad below.

 

ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਦੁਖ ਮਹੁਰਾ ਮਾਰਣ ਹਰਿ ਨਾਮੁ ॥ ਸਿਲਾ ਸੰਤੋਖ ਪੀਸਣੁ ਹਥਿ ਦਾਨੁ ॥

Malār mėhlā 1.  Ḏukẖ mahurā māraṇ har nām.  Silā sanṯokẖ pīsaṇ hath ḏān.

 

Composition of the first Guru in Raga Malaar. Let (dukh) suffering/pain be (mahuraa) the blue vitriolic/poison and mix it with (maaran) softening agent/other ingredients to destroy, i.e. practice (naam-u) virtues and commands of (har-i) the Almighty to treat the pain of separation from God. Make (santokh = contentment) happy acceptance of Divine commands/will as (silaa) the stone slab to grind on, using (peesan) the grinding stone of (daan-u) charity (hath-i) with the hands, i.e. willingly accept Divine will and help the needy. 

 

Page 1257

 

ਨਿਤ ਨਿਤ ਲੇਹੁ ਨ ਛੀਜੈ ਦੇਹ ॥ ਅੰਤ ਕਾਲਿ ਜਮੁ ਮਾਰੈ ਠੇਹ ॥੧॥

Niṯ niṯ leho na cẖẖījai ḏeh.  Anṯ kāl jam mārai ṯẖeh. ||1||

 

(Leyhu) take this medicine (nit nit = forever) every day and (deyh) the body shall not (chheejai) wither, i.e. you will not fall prey to temptations. This practice (maarai = hits, ttheyh = kick) pushes away (jam-u) the agent of Divine justice at (ant) end (kaal-i) time, i.e. when account of deeds is taken, as no wrong-doing is detected. 1.

 

ਐਸਾ ਦਾਰੂ ਖਾਹਿ ਗਵਾਰ ॥ ਜਿਤੁ ਖਾਧੈ ਤੇਰੇ ਜਾਹਿ ਵਿਕਾਰ ॥੧॥ ਰਹਾਉ ॥

Aisā ḏārū kẖāhi gavār.  Jiṯ kẖāḏẖai ṯere jāhi vikār. ||1|| rahā▫o.

 

O (gavaar) un-informed creature (khaah-i = eat) take (aisa) such (daaroo) a medicine; (khaadhai = eating) by taking (jit-u) which (vikaar) vices (jaah-i) leave – are kept at bay. 1.

(Rahaau) Dwell on this and reflect.

 

ਰਾਜੁ ਮਾਲੁ ਜੋਬਨੁ ਸਭੁ ਛਾਂਵ ॥ ਰਥਿ ਫਿਰੰਦੈ ਦੀਸਹਿ ਥਾਵ ॥ ਦੇਹ ਨ ਨਾਉ ਨ ਹੋਵੈ ਜਾਤਿ ॥ ਓਥੈ ਦਿਹੁ ਐਥੈ ਸਭ ਰਾਤਿ ॥੨॥

Rāj māl joban sabẖ cẖẖāʼnv.  Rath firanḏai ḏīsėh thāv.  Ḏeh na nā▫o na hovai jāṯ.  Othai ḏihu aithai sabẖ rāṯ. ||2||

 

(Raaj-u = kingdom) rule/authority, (maal-u) possessions (joban-u) youth – physical beauty or strength – are (sabh-u) all (chaav) shadows, i.e. are transitory; they are (deesah-i) seen (thaav = at place) present (phirandai = moves, rath-i = carriage) as long as one is alive.

But after death, there is neither (deyh) the body, nor (naau = name) fame nor (jaat-i) class/status. It is (dih-u) day there but is (raat-i) night here, i.e. one is oblivious of the reality in life but knows it in the hereafter. 2.

 

Note: people perform the ceremony Havan or fire sacrifice by burning (samdha) wood pieces and (ghio = ghee/clarified mutter) or (teyl-u) oil. This is used below.

 

ਸਾਦ ਕਰਿ ਸਮਧਾਂ ਤ੍ਰਿਸਨਾ  ਘਿਉ ਤੇਲੁ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਅਗਨੀ ਸਿਉ ਮੇਲੁ ॥ ਹੋਮ ਜਗ ਅਰੁ ਪਾਠ ਪੁਰਾਣ ॥ ਜੋ ਤਿਸੁ ਭਾਵੈ ਸੋ ਪਰਵਾਣ ॥੩॥

Sāḏ kar samḏẖāʼn ṯarisnā gẖi▫o ṯel.  Kām kroḏẖ agnī si▫o mel.  Hom jag ar pāṯẖ purāṇ.  Jo ṯis bẖāvai so parvāṇ. ||3||

 

(Kar-i) make your (saad-i = taste) propensity to succumb to temptations (samdhaa’n) the wood pieces and (trisna) craving the ghee or oil. (Meyl-i = join) put these as well as (kaam-u) lust and (krodh-u) anger (sio = with) into (agni) the fire, i.e. give them up.

(Hom jag) the ceremony of fire sacrifice (ar-u) and (paatth) recitation of (puraan) the Puranas/scriptures (jo) which (bhaavai) pleases (tis-u = that one) the One Almighty (so) that (parvaan = accepted) is productive. 3.

 

ਤਪੁ ਕਾਗਦੁ ਤੇਰਾ ਨਾਮੁ ਨੀਸਾਨੁ ॥ ਜਿਨ ਕਉ ਲਿਖਿਆ ਏਹੁ ਨਿਧਾਨੁ ॥ ਸੇ ਧਨਵੰਤ ਦਿਸਹਿ ਘਰਿ ਜਾਇ ॥ ਨਾਨਕ ਜਨਨੀ ਧੰਨੀ ਮਾਇ ॥੪॥੩॥੮॥

Ŧap kāgaḏ ṯerā nām nīsān.  Jin ka▫o likẖi▫ā ehu niḏẖān.  Se ḏẖanvanṯ ḏisėh gẖar jā▫e.  Nānak jannī ḏẖannī mā▫e. ||4||3||8||

 

(Tap-u = austerities) strict discipline (kaagad/kaagaz = paper) of the body according to (teyra) Your Naam is (neesaan-u) the admit pass to reach You, o Almighty; it is received by those (kau) in (jin) whose record (eyhu) this (nidhaan-u) treasure is (likhiaa) written, i.e. those who have lived life by Naam get to You easily.

(Sey) they (disah-i) are seen as (dhanvant = wealthy) virtuous (jaaey) on reaching (ghar-i) home, i.e. in God’s abode and admitted. (Janani) the mother of such a person is (dhanni) blessed, says Guru Nanak. 4. 3. 8. 

 

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ਮਲਾਰ ਮਹਲਾ ੧ ॥ ਬਾਗੇ ਕਾਪੜ ਬੋਲੈ ਬੈਣ ॥ ਲੰਮਾ ਨਕੁ ਕਾਲੇ ਤੇਰੇ ਨੈਣ ॥ ਕਬਹੂੰ ਸਾਹਿਬੁ ਦੇਖਿਆ ਭੈਣ ॥੧॥

Malār mėhlā 1.  Bāge kāpaṛ bolai baiṇ.  Lammā nak kāle ṯere naiṇ.  Kabahūʼn sāhib ḏekẖi▫ā bẖaiṇ. ||1||

 

Composition of the first Guru in Raag Malaar. O soul-wife, You wear (baagey = white) good (kaaparr) clothes and (bolai) speak (bain = words) sweetly. (Teyrey) your (nak-u) nose is (lammaa) long and (nain) eyes (kaaley) black, i.e. you are beautiful; but have you (kabahoo-n) ever (deykhiaa) seen – been with – (sahib-u = master) the Almighty-husband – or keep running from one place to another like the migratory birds, o (bhain = sister) dear? 1.

 

ਊਡਾਂ ਊਡਿ ਚੜਾਂ ਅਸਮਾਨਿ ॥ ਸਾਹਿਬ ਸੰਮ੍ਰਿਥ ਤੇਰੈ ਤਾਣਿ ॥ ਜਲਿ ਥਲਿ ਡੂੰਗਰਿ ਦੇਖਾਂ ਤੀਰ ॥ ਥਾਨ ਥਨੰਤਰਿ ਸਾਹਿਬੁ ਬੀਰ ॥੨॥

Ūdāʼn ūd cẖaṛāʼn asmān.  Sāhib sammrith ṯerai ṯāṇ. Jal thal dūngar ḏekẖāʼn ṯīr.  Thān thananṯar sāhib bīr. ||2||

 

The migratory bird-like soul says: I (ooddaa’n) fly and (oodd-i) flying (charraa’n) rise (asmaan-i) to the sky; o (sahib) Master it is with (taan-i) strength/capability (teyrai = your) given by You.

I (deykhaa’n) look for the Master present (jal-i) in water, (thal-i) on/in land, (ddoongar-i) on mountains and (teer) banks of rivers; o (beer = brother) dear, i.e. people go to these places to find God, but (sahib-u) the Master is present at every (thaan) place and (thanatar-i) between places, i.e. everywhere. 2.

 

ਜਿਨਿ ਤਨੁ ਸਾਜਿ ਦੀਏ ਨਾਲਿ ਖੰਭ ॥ ਅਤਿ ਤ੍ਰਿਸਨਾ ਉਡਣੈ ਕੀ ਡੰਝ ॥ ਨਦਰਿ ਕਰੇ ਤਾਂ ਬੰਧਾਂ ਧੀਰ ॥ ਜਿਉ ਵੇਖਾਲੇ ਤਿਉ ਵੇਖਾਂ ਬੀਰ ॥੩॥

Jin ṯan sāj ḏī▫e nāl kẖanbẖ.  Aṯ ṯarisnā udṇai kī danjẖ.  Naḏar kare ṯāʼn banḏẖāʼn ḏẖīr.  Ji▫o vekẖāle ṯi▫o vekẖāʼn bīr. ||3||

 

The Creator (jin-i) who (saaj-i) made (tan-u) the body, also (dee-ey) gave (khambh) feathers/wings (naal-i) with it to fly, i.e. also created craving of mind. (At-i) with great (trisna) craving, I have (ddanjh) desire (ki) for (uddnai) flying, i.e. chase the desires.

If the Almighty (karey) bestows (nadar-i = sight of grace) grace, (taa-n) then I (bandhaa-n = bind) may have (dheer/dheeraj = patience) happiness and contentment – stop running around – and (veykhaa-n) see God (tiau) that way (jiau) as IT (veykhaaley) shows, i.e. see God in everything wherever I am, o (beer = brother) dear. 3.

 

ਨ ਇਹੁ ਤਨੁ ਜਾਇਗਾ ਨ ਜਾਹਿਗੇ ਖੰਭ ॥ ਪਉਣੈ ਪਾਣੀ ਅਗਨੀ ਕਾ ਸਨਬੰਧ ॥ ਨਾਨਕ ਕਰਮੁ ਹੋਵੈ ਜਪੀਐ ਕਰਿ ਗੁਰੁ ਪੀਰੁ ॥ ਸਚਿ ਸਮਾਵੈ ਏਹੁ ਸਰੀਰੁ ॥੪॥੪॥੯॥

Na ih ṯan jā▫igā na jāhige kẖanbẖ.  Pa▫uṇai pāṇī agnī kā san▫banḏẖ.  Nānak karam hovai japī▫ai kar gur pīr.  Sacẖ samāvai ehu sarīr. ||4||4||9||

 

Neither (ihu) this (tan-u) body (jaaeyga) shall go nor (khambh) the feathers/wings (jaahigey) shall go with the soul to the hereafter. The physical body (sanbanadh = relationship) comprises of (paunai) air, (paani) water (agni = fire) energy – as also clay and space –, i.e. physical elements and as such is left behind.

When (karam-u) Divine grace (hovai) is bestowed then we (kar-i = make/adopt) find and (japeeai) obey teachings of (gur = guru, peer-u = Muslim name for guru) the guru; and (eyhu) this (sareer-u) body/mind (samaavai) remains absorbed in obedience (saach-i) the Eternal – in life, and finally the soul merges with IT, says Guru Nanak. 4. 4. 9.