SGGS pp 1377-1379, Farid Ji Slok 1-34.

 

ਸਲੋਕ ਸੇਖ ਫਰੀਦ ਕੇ     ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Salok Sekẖ Farīḏ ke   Ik▫oaʼnkār saṯgur parsāḏ.

 

(Slok) verses (key) of (seykh) Sheikh Farid.    Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਜਿਤੁ ਦਿਹਾੜੈ ਧਨ ਵਰੀ ਸਾਹੇ ਲਏ ਲਿਖਾਇ ॥ ਮਲਕੁ ਜਿ ਕੰਨੀ ਸੁਣੀਦਾ ਮੁਹੁ ਦੇਖਾਲੇ ਆਇ ॥ ਜਿੰਦੁ ਨਿਮਾਣੀ ਕਢੀਐ ਹਡਾ ਕੂ ਕੜਕਾਇ ॥ ਸਾਹੇ ਲਿਖੇ ਨ ਚਲਨੀ ਜਿੰਦੂ ਕੂੰ ਸਮਝਾਇ ॥

Jiṯ ḏihāṛai ḏẖan varī sāhe la▫e likẖā▫e.  Malak jė kannī suṇīḏā muhu ḏekẖāle ā▫e.  Jinḏ nimāṇī kadẖī▫ai hadā kū kaṛkā▫e.  Sāhe likẖe na cẖalnī jinḏū kūʼn samjẖā▫e.

 

(Dihaarrai) the day (jit-u) when (dhan = woman) the soul is (varee) to be married, (laey = has, likhaaey = had written) is preordained. (Malak-u/ Malkul maut) messenger of death which we (suneeda = is heard, ka’nnee = with ears) hear of (aaey) comes and (deykhaaley) shows (muh-u) face, i.e. comes to take the soul.

(Karrkaaey = breaking, haddaa koo = bones) killing the body, (nimaani) the helpless (jind-u) soul (kaddheeai) is taken out.

(Jindoo koo’n) the soul (samjhaaey) is counseled that (saahey) date of wedding/death of the body the (likhey = written) as ordained cannot be (chalni = moved) changed – so the soul has to leave.

Message: Death may come anytime, hence one should not put off performing one’s duties as human being.

 

ਜਿੰਦੁ ਵਹੁਟੀ ਮਰਣੁ ਵਰੁ ਲੈ ਜਾਸੀ ਪਰਣਾਇ ॥ ਆਪਣ ਹਥੀ ਜੋਲਿ ਕੈ ਕੈ ਗਲਿ ਲਗੈ ਧਾਇ ॥ ਵਾਲਹੁ ਨਿਕੀ ਪੁਰਸਲਾਤ ਕੰਨੀ ਨ ਸੁਣੀ ਆਇ ॥ ਫਰੀਦਾ ਕਿੜੀ ਪਵੰਦੀਈ ਖੜਾ ਨ ਆਪੁ ਮੁਹਾਇ ॥੧॥

Jinḏ vahutī maraṇ var lai jāsī parṇā▫e. Āpaṇ hathī jol kai kai gal lagai ḏẖā▫e.  vālahu nikī puraslāṯ kannī na suṇī ā▫e.  Farīḏā kiṛī pavaʼnḏī▫ī kẖaṛā na āp muhā▫e. ||1||

 

Farid Ji explains: (Jind-u) the soul is (vahuttee) the wife and (maran-u = death) the messenger of death, (var-u) the husband who shall (parnaaey) wed and (lai jaasi) take away the soul.

In worldly wedding, the bride (dhaaey = runs) rushes and (lagai = touches, gal-i = throats) embraces the parents who (jol-i kai) send off the bride with (aapan) own hands and they all cry for the separation; but at death the soul embraces (kai = whom?) no one – is not given a chance and just taken away.

The soul has to pass though (puraslaat) a bridge/street (niki = small) narrower than thickness of (vaalahu) hair; but no one has (sunee) heard this with (kannee) ears, i.e. no one can escape scrutiny of deeds. So o human being (kirree = message, pavandee-ee = given) you are duly informed, so do not let (aap-u) yourself (muhaaey) be robbed – of the chance provided human birth to obey Divine commands. 1.

 

ਫਰੀਦਾ ਦਰ ਦਰਵੇਸੀ ਗਾਖੜੀ ਚਲਾਂ ਦੁਨੀਆਂ ਭਤਿ ॥
Farīḏā ḏar ḏarvesī gākẖ▫ṛī cẖalāʼn ḏunī▫āʼn bẖaṯ.

 

(Fareeda) Farid – says to himself, (darveysee) being a servant (dar = place) of the Almighty is (gaakhrree) hard, – it needs sincere devotion, but

I (chalaa’n) go about/act (bhat-i) like (duneeaa’n) the world, i.e. am engaged in material pursuits.

 

Page 1378

 

ਬੰਨ੍ਹ੍ਹਿ ਉਠਾਈ ਪੋਟਲੀ ਕਿਥੈ ਵੰਞਾ ਘਤਿ ॥੨॥

Banėh uṯẖā▫ī potlī kithai vañā gẖaṯ. ||2||

 

(Kithai) where will I (vanjnaa) go and (ghat-i) dump this (pottlee) bundle – of vices committed – I (ba’nnh-i) packed (utthaaee) am carrying, i.e. I must be careful and obey Divine commands.

Message: The human being is told duties in life before birth, and s/he must give up ego and perform them.

 

ਕਿਝੁ ਨ ਬੁਝੈ ਕਿਝੁ ਨ ਸੁਝੈ ਦੁਨੀਆ ਗੁਝੀ ਭਾਹਿ ॥ ਸਾਂਈਂ ਮੇਰੈ ਚੰਗਾ ਕੀਤਾ ਨਾਹੀ ਤ ਹੰ ਭੀ ਦਝਾਂ ਆਹਿ ॥੩॥

Kijẖ na bujẖai kijẖ na sujẖai ḏunī▫ā gujẖī bẖāhi.  Sā▫īʼn merai cẖanga kīṯā nāhī ṯa haʼn bẖī ḏajẖāʼn āhi. ||3||

 

(Kijh-u na) nothing is (bujhai) understood and nothing is (sujhai) seen of (gujhi) the hidden (bhaah-i) fire in (duneeaa) the world, i.e. the human being is not aware of temptations in the world which cause to commit vices.

(Meyrai) my (saa’nee) Master (keetaa) did (changaa) well – to make me aware and be – in obedience of Divine commands, (naahi = if not, ta = then) otherwise (h’n) I would (bhi) also (aah-i) be (dajhaa’n) burning in that fire, i.e. committing vices and not get near the Master. 3.

 

ਫਰੀਦਾ ਜੇ ਜਾਣਾ ਤਿਲ ਥੋੜੜੇ ਸੰਮਲਿ ਬੁਕੁ ਭਰੀ ॥ ਜੇ ਜਾਣਾ ਸਹੁ ਨੰਢੜਾ ਤਾਂ ਥੋੜਾ ਮਾਣੁ ਕਰੀ ॥੪॥

Farīḏā je jāṇā ṯil thoṛ▫ṛe sammal buk bẖarī.  Je jāṇā saho nandẖ▫ṛā ṯāʼn thoṛā māṇ karī. ||4||

 

Says Farid: (Jey) if I (jaanaa) knew that (til = sesame seeds) resources are (thorrarrey = less) limited, then I should (bharee = fill, buk-u = cup formed by both hands) use them (sa’mmal-i) carefully, i.e. one should be conscious of lifespan being limited, not let it be wasted, and conduct the self according to Divine commands.

(Jey) if I knew my (sahu) master is (nanddhrraa = young) not mature, then I should (karee = do) have (thorra) less (maan-u) pride, i.e. one should know that gods/goddesses or anyone other than God cannot help in the hereafter, and should not take them as mainstay. 4.

 

ਜੇ ਜਾਣਾ ਲੜੁ ਛਿਜਣਾ ਪੀਡੀ ਪਾਈਂ ਗੰਢਿ ॥ ਤੈ ਜੇਵਡੁ ਮੈ ਨਾਹਿ ਕੋ ਸਭੁ ਜਗੁ ਡਿਠਾ ਹੰਢਿ ॥੫॥

Je jāṇā laṛ cẖẖijṇā pīdī pā▫īʼn gandẖ.  Ŧai jevad mai nāhi ko sabẖ jag diṯẖā handẖ. ||5||

 

(Jey) if I (jaanaa) knew that (larr-u scarf) the bundle is (chijnaa) weak/likely to open then I should (paaee’n = put) tie (ga’nddh-i) the knot (peeddee) tightly, i.e. I should know that one can fall prey to temptations, should be vigilant, not rely on rituals etc. but have firm commitment to Divine commands.

O Almighty, (mai) I have (handdh-i) wandered and (dditthaa) seen (sabh-u) the whole (jag-u) world; there is (naah-i ko = not any) none (jeyvadd-u) as great as (tai) You – please enable to have full faith in You. 5.

 

ਫਰੀਦਾ ਜੇ ਤੂ ਅਕਲਿ ਲਤੀਫੁ ਕਾਲੇ ਲਿਖੁ ਨ ਲੇਖ ॥ ਆਪਨੜੇ ਗਿਰੀਵਾਨ ਮਹਿ ਸਿਰੁ ਨੀਂਵਾਂ ਕਰਿ ਦੇਖੁ ॥੬॥

Farīḏā je ṯū akal laṯīf kāle likẖ na lekẖ.  Āpnaṛe girīvān mėh sir nīʼnvāʼn kar ḏekẖ. ||6||

 

Says Farid: O human being (jey) if you think you have (lateef) a sharp (akal-i) intellect, i.e. if you think you are wise, do not (likh) write (kaaley) black (leykh) writings, i.e. do not slander others.

But (nee’nvaa’n kar-i) lower your (sir-i) head and (deykh-u) look into (gireevaan) shirt opening, i.e. look within – and you will find your numerous faults. 6.

 

Message: For amicable life, one should identify one’s own faults and rectify them. (Sukhmani Sahib says: Man apuney tey buraa mittaana; peykhai sagal sristt-i saajna. One who removes evil from the mind, finds the whole world friendly).

 

ਫਰੀਦਾ ਜੋ ਤੈ ਮਾਰਨਿ ਮੁਕੀਆਂ ਤਿਨ੍ਹ੍ਹਾ ਨ ਮਾਰੇ ਘੁੰਮਿ ॥ ਆਪਨੜੈ ਘਰਿ ਜਾਈਐ ਪੈਰ ਤਿਨ੍ਹ੍ਹਾ ਦੇ ਚੁੰਮਿ ॥੭॥

Farīḏā jo ṯai māran mukī▫āʼn ṯinĥā na māre gẖumm.  Āpnaṛai gẖar jā▫ī▫ai pair ṯinĥā ḏe cẖumm. ||7||

 

Says Farid: (Jo) those who (maaran-i) hit you with (mukeeaa) fists do not (maarey) strike (tinhaa) them (ghu’mm-i) in return.

One should (chumm-i) kiss (tinhaa dey) their (pair) feet and (jaaeeai) go to (aapnrrai) own (ghar-i) home. 7.

Message: A man/woman of God does not loose cool when slandered but forgives thinking God has caused him/her to do that. And is thankful for having been made aware of his/her faults and thus gets peace.

 

ਫਰੀਦਾ ਜਾਂ ਤਉ ਖਟਣ ਵੇਲ ਤਾਂ ਤੂ ਰਤਾ ਦੁਨੀ ਸਿਉ ॥ ਮਰਗ ਸਵਾਈ ਨੀਹਿ ਜਾਂ ਭਰਿਆ ਤਾਂ ਲਦਿਆ ॥੮॥

Farīḏā jāʼn ṯa▫o kẖataṇ vel ṯāʼn ṯū raṯā ḏunī si▫o.  Marag savā▫ī nīhi jāʼn bẖari▫ā ṯāʼn laḏi▫ā. ||8||

 

Says Farid: O human being, (jaa’n) when it is (veyl = time) the opportune time to (khattan) earn, i.e. this human birth is the opportunity to live by Naam and escape cycles of births and deaths, (taa’n) then (too) you (rataa) are imbued with love of/engrossed in (dunee = world) pursuit of material gains and pleasures.

Remember (neeh-i) foundation of (marag) death is (svaaee) increasingly being filled; (jaa’n) when it is filled (taa’n) then (ladiaa) loaded – like merchandise  – the soul is taken away – so do not waste opportunity; it will not come again. 8.

 

ਦੇਖੁ ਫਰੀਦਾ ਜੁ ਥੀਆ ਦਾੜੀ ਹੋਈ ਭੂਰ ॥ ਅਗਹੁ ਨੇੜਾ ਆਇਆ ਪਿਛਾ ਰਹਿਆ ਦੂਰਿ ॥੯॥

Ḏekẖ Farīḏā jo thī▫ā ḏāṛī ho▫ī bẖūr. Agahu neṛā ā▫i▫ā picẖẖā rahi▫ā ḏūr. ||9||

 

(Deykh-u) look (fareeda) o Farid – the human being – (j-u) what has (theeaa) happened; your (daarri = beard) hair (hoee) has become (bhoor) grey.

(Agahu = ahead) the end has (aaiaa) come near and (pichhaa) the rear has been (rahiaa) become (door-i) far, i.e. most of lifespan has passed – so remember/obey God and do not wait until it is too late. 9.

 

ਦੇਖੁ ਫਰੀਦਾ ਜਿ ਥੀਆ ਸਕਰ ਹੋਈ ਵਿਸੁ ॥ ਸਾਂਈ ਬਾਝਹੁ ਆਪਣੇ ਵੇਦਣ ਕਹੀਐ ਕਿਸੁ ॥੧੦॥
Ḏekẖ Farīḏā jė thī▫ā sakar ho▫ī vis.  Sāʼn▫ī bājẖahu āpṇe veḏaṇ kahī▫ai kis. ||10||

 

(Deykh-u) look (fareeda) o Farid/human being, (ji) what has (theeaa) happened, (sakar) sugar has become (vis-u) poison, i.e. you can see people suffering for obsession with pleasures offered by vices.

One should (kaheeai = say) entreat to (kis-u = whom?) no one else (baajhahu) except (aapney = own) our (saa’nee) Master/Creator – who alone can motivate from within to live by Naam. 10.

 

ਫਰੀਦਾ ਅਖੀ ਦੇਖਿ ਪਤੀਣੀਆਂ ਸੁਣਿ ਸੁਣਿ ਰੀਣੇ ਕੰਨ ॥ ਸਾਖ ਪਕੰਦੀ ਆਈਆ ਹੋਰ ਕਰੇਂਦੀ ਵੰਨ ॥੧੧॥
Farīḏā akẖī ḏekẖ paṯīṇī▫āʼn suṇ suṇ rīṇe kann.  Sākẖ pakanḏī ā▫ī▫ā hor kareʼnḏī vann. ||11||

 

Says Farid: (Akhee) the eyes become (pateeneeaa = thin) weak (deykh-i) seeing shows, movies and other attractions and (k’nn) the ears become (reeney) devoid of hearing (sun-i sun-i) hearing boisterous music.

(Pakandi) ripening (saakh) harvest (aaeeaa = comes) goes through (hor) many (va’nn) colors. 11.

 

Message: The body shows many progressive symptoms of ageing – these are reminders of the end coming and one should start obeying God, if not done so far.

 

ਫਰੀਦਾ ਕਾਲੀਂ​‍ ਜਿਨੀ ਨ ਰਾਵਿਆ ਧਉਲੀ ਰਾਵੈ ਕੋਇ ॥ ਕਰਿ ਸਾਂਈ ਸਿਉ ਪਿਰਹੜੀ ਰੰਗੁ ਨਵੇਲਾ ਹੋਇ ॥੧੨॥
Farīḏā kālīʼn jinī na rāvi▫ā ḏẖa▫ulī rāvai ko▫e.  Kar sāʼn▫ī si▫o pirhaṛī rang navelā ho▫e. ||12||

 

Says Farid: Those (jinee) who do not (raaviaa) remember God with (kaalee’n) black hair, i.e. in young age (koey) some rare person among them (raavai) remembers God with (dhaulee = white) grey hair, i.e. in old age.

(Kar-i) bear (pirharri) love (siau) for (saa’nee) the Master, (hoey) being in (naveyla) new (rang-u) the colour, i.e. always. 12.

 

ਮਃ ੩ ॥ ਫਰੀਦਾ ਕਾਲੀ ਧਉਲੀ ਸਾਹਿਬੁ ਸਦਾ ਹੈ ਜੇ ਕੋ ਚਿਤਿ ਕਰੇ ॥ ਆਪਣਾ ਲਾਇਆ ਪਿਰਮੁ ਨ ਲਗਈ ਜੇ ਲੋਚੈ ਸਭੁ ਕੋਇ ॥ ਏਹੁ ਪਿਰਮੁ ਪਿਆਲਾ ਖਸਮ ਕਾ ਜੈ ਭਾਵੈ ਤੈ ਦੇਇ ॥੧੩॥

Mėhlā 3.   Farīḏā kālī ḏẖa▫ulī sāhib saḏā hai je ko cẖiṯ kare.  Āpṇā lā▫i▫ā piram na lag▫ī je locẖai sabẖ ko▫e.  Ėhu piram pi▫ālā kẖasam kā jai bẖāvai ṯai ḏe▫e. ||13||

 

(M: 3) Verse by the third Guru: O Farid/human being, whether (kaali = black hair) in young age or (dhaulee = grey hair) old age, (sahib-u) the Master is (sadaa) ever present within for (jey ko) whoever (karey = does, chit-i = remembrance) remembers.

(Piram-u) love for the Almighty (laaiaa) created by (aapna) the self, does not (lagaee) stick even if (koey) someone (lochai) thinks and tries (sabh) all methods.

(Eyh-u) this (piaala) cup of the elixir of (piram-u) love is (ka = of) with (khasam) the Master who (dey-i) gives (tai) to that person (jai) to whom God (bhaavai) is pleased to give, i.e. the Almighty IT-self motivates to IT’s remembrance/obedience. 13.

 

ਫਰੀਦਾ ਜਿਨ੍ਹ੍ਹ ਲੋਇਣ ਜਗੁ ਮੋਹਿਆ ਸੇ ਲੋਇਣ ਮੈ ਡਿਠੁ ॥ ਕਜਲ ਰੇਖ ਨ ਸਹਦਿਆ ਸੇ ਪੰਖੀ ਸੂਇ ਬਹਿਠੁ ॥੧੪॥

Farīḏā jinĥ lo▫iṇ jag mohi▫ā se lo▫iṇ mai diṯẖ.  Kajal rekẖ na sėhḏi▫ā se pankẖī sū▫e bahiṯẖ. ||14||

 

Says Farid: The beautiful (loin) eyes which (mohiaa) bewitched (jag-u) the world, I have (ditth-u) seen (sey) those (loin) eyes – in all conditions.

They were so delicate as could not (sahdiaa) bear (reykh) lining of (kajal) collyrium, (sey) they now have birds (bahitth-u) sitting in them. 14.

Message: One should not be obsessed with physical beauty and comforts of life, but be prepared for hardships – this comes with living by Naam/Divine virtues and commands.

 

ਫਰੀਦਾ ਕੂਕੇਦਿਆ ਚਾਂਗੇਦਿਆ ਮਤੀ ਦੇਦਿਆ ਨਿਤ ॥ ਜੋ ਸੈਤਾਨਿ ਵੰਞਾਇਆ ਸੇ ਕਿਤ ਫੇਰਹਿ ਚਿਤ ॥੧੫॥

Farīḏā kūkeḏi▫ā cẖāʼngeḏi▫ā maṯī ḏeḏi▫ā niṯ.  Jo saiṯān vañā▫i▫ā se kiṯ ferėh cẖiṯ. ||15||

 

Says Farid: (Kookeydiaa) calling out and (chaa’gediaa) yelling, (nit) ever (deydiaa) giving (matee) advice by well- wishers.

But those (jo) who (vanjnaaiaa = lost) are misled (saitaan-i) by the devil, i.e. have forgotten God,  (sey) they (kit = when?) never (pheyrah-i) turn (chit) their mind away from vices. 15.

 

Note: The next two Sloks are on humility.

 

ਫਰੀਦਾ ਥੀਉ ਪਵਾਹੀ ਦਭੁ ॥ ਜੇ ਸਾਂਈ ਲੋੜਹਿ ਸਭੁ ॥ ਇਕੁ ਛਿਜਹਿ ਬਿਆ ਲਤਾੜੀਅਹਿ ॥ ਤਾਂ ਸਾਈ ਦੈ ਦਰਿ ਵਾੜੀਅਹਿ ॥੧੬॥

Farīḏā thī▫o pavāhī ḏabẖ.   Je sāʼn▫ī loṛėh sabẖ.  Ik cẖẖijėh bi▫ā laṯāṛī▫ah.   Ŧāʼn sā▫ī ḏai ḏar vāṛī▫ah. ||16||

 

Says Farid: O human being, (theeo) be (dabh-u) grass of (pavaahi) the ground, (jey) if you (lorrah-i) seek to meet (sabh-u) the all-pervasive (saa’nee) Master.

You will (ik-u = one) either (chhijah-i) be cut to feed the cattle; (beeaa = second) or (lataarreeah-i) trampled under the feet of the devotees and sticking to them – (vaarreeah-i) allowed entry to (dar-i) the abode (kai) of (saaee) the Master. 16.

Message: Union with God is facilitated by humbly serving and respectfully following devotees of the Almighty.

 

ਫਰੀਦਾ ਖਾਕੁ ਨ ਨਿੰਦੀਐ ਖਾਕੂ ਜੇਡੁ ਨ ਕੋਇ ॥ ਜੀਵਦਿਆ ਪੈਰਾ ਤਲੈ ਮੁਇਆ ਉਪਰਿ ਹੋਇ ॥੧੭॥

Farīḏā kẖāk na ninḏī▫ai kẖākū jed na ko▫e.  Jīvḏi▫ā pairā ṯalai mu▫i▫ā upar ho▫e. ||17||

 

Says Farid: One should not (nindeeai = slander) look down upon (khaak-u) dust/soil; there is (na koey = not any) no one (jeydd-u/jeyvadd) as great as (khaakoo) the soil.

It is (talai) under (pairaa) the feet (jeevdiaa) in life and (hoey) is put (upar-i) on the body/grave on (muiaa) death. 17.

 

Message: Being dust of all, i.e. humility is a great virtue: it always brings honor, including facilitating union with the Almighty.

 

ਫਰੀਦਾ ਜਾ ਲਬੁ ਤਾ ਨੇਹੁ ਕਿਆ ਲਬੁ ਤ ਕੂੜਾ ਨੇਹੁ ॥ ਕਿਚਰੁ ਝਤਿ ਲਘਾਈਐ ਛਪਰਿ ਤੁਟੈ ਮੇਹੁ ॥੧੮॥

Farīḏā jā lab ṯā nehu ki▫ā lab ṯa kūṛā nehu.  Kicẖar jẖaṯ lagẖā▫ī▫ai cẖẖapar ṯutai mehu. ||18||

 

Says Kabir: (Ja) when there is (lab-u) possessiveness (ta) then it is (kiaa = what?) not (neyhu) love; if there is (lab-u) possessiveness/not sharing, (ta) then it is (koorra) false (neyhu) love.

It is like (kichar-u = how long?) not for long can one (laghaaeeai) spend (jhat-i) time spent in (tuttai) broken (chhapar-i) shed when (meyh-u) raining, i.e. pretence gets exposed. 18.

 

Message: We should be careful about self-seeking friends, and also distinguish between real and pretentious/counterfeit religious guides.

 

ਫਰੀਦਾ ਜੰਗਲੁ ਜੰਗਲੁ ਕਿਆ ਭਵਹਿ ਵਣਿ ਕੰਡਾ ਮੋੜੇਹਿ ॥ ਵਸੀ ਰਬੁ ਹਿਆਲੀਐ ਜੰਗਲੁ ਕਿਆ ਢੂਢੇਹਿ ॥੧੯॥

Farīḏā jangal jangal ki▫ā bẖavėh vaṇ kandā moṛehi.  vasī rab hi▫ālī▫ai jangal ki▫ā dẖūdẖehi. ||19||

 

Says Farid: O seeker of Almighty, (kiaa) why are you (bhavah-i) wandering (j’ngal-u j’ngal-u) from one jungle to another jungle, (morreyh-i = bend) cutting off (kanddaa = thorns) thorny branches (van-i) trees to clear your way?

(Rab-u) God (vasee) dwells (hiaaleeai) in mind, (kiaa) whom do not (ddhooddhah-i) search in the jungle.

Message: Do not run away from responsibilities as a householder. Dispel evil from mind and you will find God there.

 

ਫਰੀਦਾ ਇਨੀ ਨਿਕੀ ਜੰਘੀਐ ਥਲ ਡੂੰਗਰ ਭਵਿਓਮ੍ਹ੍ਹਿ ॥ ਅਜੁ ਫਰੀਦੈ ਕੂਜੜਾ ਸੈ ਕੋਹਾਂ ਥੀਓਮਿ ॥੨੦॥

Farīḏā inī nikī jangẖī▫ai thal dūngar bẖavi▫omiĥ.  Aj Farīḏai kūjṛā sai kohāʼn thī▫om. ||20||

 

Says Farid: I (bhaviomh-i = wandered) have walked over (thal) land and (ddoongar) mountains with (inee) these (nikee) small (jangheeai) legs.

But (aj-u = today) now in old age (koojrra) the jug used for ablution before prayer (theeom-i = has become) seems (sai) a hundred (kohaa’n) miles away, i.e. is hard to reach – I cannot even prepare for the prayer. 20.

 

Message: On should act to perform one’s ordained duties in life when fit, or it may be too late.

 

ਫਰੀਦਾ ਰਾਤੀ ਵਡੀਆਂ ਧੁਖਿ ਧੁਖਿ ਉਠਨਿ ਪਾਸ ॥

Farīḏā rāṯī vadī▫āʼn ḏẖukẖ ḏẖukẖ uṯẖan pās.

 

Says Farid: Those who cannot look after themselves – and look to others – their (raatee = nights) lives (vaddeeaa’n = long) do not seem to pass; their (paas) sides of the body (dhukh-i dhukh-i) keep burning, i.e. they are not at peace.

 

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ਧਿਗੁ ਤਿਨ੍ਹ੍ਹਾ ਦਾ ਜੀਵਿਆ ਜਿਨਾ ਵਿਡਾਣੀ ਆਸ ॥੨੧॥

Ḏẖig ṯinĥā ḏā jīvi▫ā jinā vidāṇī ās. ||21||

 

(Jeeviaa) life (da) of (tinhaa) those (jinaa) who have (aas) expectations from (vidaani) others, is (dhig-u = disgraceful) demeaning, i.e. they are looked down upon in life as well as in the hereafter. 21.

 

ਫਰੀਦਾ ਜੇ ਮੈ ਹੋਦਾ ਵਾਰਿਆ ਮਿਤਾ ਆਇੜਿਆਂ ॥ ਹੇੜਾ ਜਲੈ ਮਜੀਠ ਜਿਉ ਉਪਰਿ ਅੰਗਾਰਾ ॥੨੨॥

Farīḏā je mai hoḏā vāri▫ā miṯā ā▫iṛi▫āʼn. Heṛā jalai majīṯẖ ji▫o upar angārā. ||22||

 

Says Farid: (Jey) if (mai) I (vaariaa) hide what I (hoda/honda) have, from (mitaa) friends who (aairriaa) come to ask.

Then may my (heyrraa) skin (jalai) burn on (angaara) red-hot coal; which is red (jio) like that obtained by dyeing with (majeetth) a root that gives deep red colour. 22.

 

Message: One who has the capability and does not help the needy should feel guilty.

 

ਫਰੀਦਾ ਲੋੜੈ ਦਾਖ ਬਿਜਉਰੀਆਂ ਕਿਕਰਿ ਬੀਜੈ ਜਟੁ ॥ ਹੰਢੈ ਉਂਨ ਕਤਾਇਦਾ ਪੈਧਾ ਲੋੜੈ ਪਟੁ ॥੨੩॥

Farīḏā loṛai ḏākẖ bij▫urī▫āʼn kikar bījai jat.  Handẖai unn kaṯā▫iḏā paiḏẖā loṛai pat. ||23||

 

Says Farid: (Jatt-u) the farmer (beejai) plants (kikar-i) a thorny tree and (lorrai = seeks) expects the famous (daakh) grapes of Bijour.

Or one (handdhai) goes about (kataaida) spinning (u’nn) wool but (lorrai) seeks to weave (patt-u) silk – this is impossible. 23.

 

Message: One cannot act by self and then expect to find God; it is possible only being living in obedience to Naam/Divine commands.

 

ਫਰੀਦਾ ਗਲੀਏ ਚਿਕੜੁ ਦੂਰਿ ਘਰੁ ਨਾਲਿ ਪਿਆਰੇ ਨੇਹੁ ॥ ਚਲਾ ਤ ਭਿਜੈ ਕੰਬਲੀ ਰਹਾਂ ਤ ਤੁਟੈ ਨੇਹੁ ॥੨੪॥

Farīḏā galī▫e cẖikaṛ ḏūr gẖar nāl pi▫āre nehu.  Cẖalā ṯa bẖijai kamblī rahāʼn ṯa ṯutai nehu. ||24||

 

Says Farid: I (neyhu = love, naal-i = with) yearn to meet (piaarey) the Beloved Almighty; but the Divine (ghar-u = house) abode is (door-i) far and there is (chikarr-u) mud (galeeay) in the street.

If I (chalaa) go (ta) then my (ka’mblee = blanket) clothes will (bhijai) get wet and if I (rahaa’n) stay back, then (neyhu) love (tuttai) breaks, i.e. I am not sincere. 24.  The dilemma is solved in the next Slok.

 

ਭਿਜਉ ਸਿਜਉ ਕੰਬਲੀ ਅਲਹ ਵਰਸਉ ਮੇਹੁ ॥ ਜਾਇ ਮਿਲਾ ਤਿਨਾ ਸਜਣਾ ਤੁਟਉ ਨਾਹੀ ਨੇਹੁ ॥੨੫॥

Bẖija▫o sija▫o kamblī alah varsa▫o mehu.  Jā▫e milā ṯinā sajṇā ṯuta▫o nāhī nehu. ||25||

 

Let (alah/Allah) God (varsau) drop (meyhu) rain and my (kamblee = blanket) clothes (bhijau sijau) get wet.

But I must (jaaey) go and (milaa) meet (tinaa = those, sajna = friends) the revered Almighty so that my (neyhu) love does not (tuttau) break, i.e. I am not considered insincere. 25.

 

Message: There are plenty of impediments in walking the path directed by the Almighty, but a true seeker overcomes them and obeys.

 

ਫਰੀਦਾ ਮੈ ਭੋਲਾਵਾ ਪਗ ਦਾ ਮਤੁ ਮੈਲੀ ਹੋਇ ਜਾਇ ॥ ਗਹਿਲਾ ਰੂਹੁ ਨ ਜਾਣਈ ਸਿਰੁ ਭੀ ਮਿਟੀ ਖਾਇ ॥੨੬॥

Farīḏā mai bẖolāvā pag ḏā maṯ mailī ho▫e jā▫e.  Gahilā rūhu na jāṇ▫ī sir bẖī mitī kẖā▫e. ||26||

 

(Mai) I have this (bholaava) delusion/the worry (mat-u) lest my (pag) the turban should (ho jaaey) become (maili) dirty – with dust.

But (gahla = careless) thoughtless (rooh-u = soul) mind does not (jaanaee = know) realize that (bhi) even (sir-u) head which is covered by the turban (khaaey = eats) will be buried in (mitti) the soil. 26.

 

Message: One should not be obsessed with honour in the world, but be conscious of death – and of accountability for deeds 26.

 

ਫਰੀਦਾ ਸਕਰ ਖੰਡੁ ਨਿਵਾਤ ਗੁੜੁ ਮਾਖਿਓ‍ੁ ਮਾਂਝਾ ਦੁਧੁ ॥ ਸਭੇ ਵਸਤੂ ਮਿਠੀਆਂ ਰਬ ਨ ਪੁਜਨਿ ਤੁਧੁ ॥੨੭॥

Farīḏā sakar kẖand nivāṯ guṛ mākẖi▫o māʼnjẖā ḏuḏẖ.  Sabẖe vasṯū miṯẖī▫āʼn rab na pujan ṯuḏẖ. ||27||

 

Says Farid: (Sakar) powdered jaggery, (khandd-u) sugar, (nivaat/mishree) crystalized sugar, (gurr-u) molasses, and (maa’njhaa) buffalo (dudh-u) milk.

(Sabhey) all these (vastu) things are (mittheeaa = sweet) enjoyable, but do not (pujan-i = reach) equal (tudh-u) You, i.e. are not as great as experiencing You within, o (rab) Almighty – please grant me that experience. 27.

 

ਫਰੀਦਾ ਰੋਟੀ ਮੇਰੀ ਕਾਠ ਕੀ ਲਾਵਣੁ ਮੇਰੀ ਭੁਖ ॥ ਜਿਨਾ ਖਾਧੀ ਚੋਪੜੀ ਘਣੇ ਸਹਨਿਗੇ ਦੁਖ ॥੨੮॥

Farīḏā rotī merī kāṯẖ kī lāvaṇ merī bẖukẖ.  Jinā kẖāḏẖī cẖopṛī gẖaṇe sėhnige ḏukẖ. ||28||

 

Says Farid: (Meyree) my (rotti) bread is (ki) of (kaatth) wood, is hard but (bhukh) hunger acts as (laavan-u) the curry dish – that facilitates eating such bread, i.e. the path to the Almighty is hard, but faith makes it easy.

(Jinaa) those who (khaadhee) get used to eating (choprree) buttered bread, (sahangey) shall have to bear (ghaney) plenty of (dukh) pains, i.e. those who get used to pleasures of the world – forget God, commit vices, cannot unite with the Creator, and go to hell, i.e. will be kept in cycles of births and deaths. 28.

 

ਰੁਖੀ ਸੁਖੀ ਖਾਇ ਕੈ ਠੰਢਾ ਪਾਣੀ ਪੀਉ ॥ ਫਰੀਦਾ ਦੇਖਿ ਪਰਾਈ ਚੋਪੜੀ ਨਾ ਤਰਸਾਏ ਜੀਉ ॥੨੯॥

Rukẖī sukẖī kẖā▫e kai ṯẖandẖā pāṇī pī▫o.  Farīḏā ḏekẖ parā▫ī cẖopṛī nā ṯarsā▫e jī▫o. ||29||

 

Therefore in life (khaaeykai) eat (sukhee/suki) hard (rukhi) bread without accompanying vegetable etc. and (peeau) drink (tthanddha) cool (paani) water to soften the bread.

Do not cause your (jeeo) mind (tarsaaey) to crave (seykh-i) seeing others’ (chorree) oiled bread. 29.

Message: Do not copy those who lead easy careless lives; lead an ethical disciplined life and you will remain at peace.

 

ਅਜੁ ਨ ਸੁਤੀ ਕੰਤ ਸਿਉ ਅੰਗੁ ਮੁੜੇ ਮੁੜਿ ਜਾਇ ॥ ਜਾਇ ਪੁਛਹੁ ਡੋਹਾਗਣੀ ਤੁਮ ਕਿਉ ਰੈਣਿ ਵਿਹਾਇ ॥੩੦॥

Aj na suṯī kanṯ si▫o ang muṛe muṛ jā▫e. Jā▫e pucẖẖahu dohāgaṇī ṯum ki▫o raiṇ vihā▫e. ||30||

 

The soul-wife says: I did not (sutee) sleep (siu) with my (kant) husband (aj-u) today, and my (ang-u) body (murrey murr-i jaaey) has cramps, i.e. I did not keep the Almighty in mind for a short while and fell prey to other ideas leading to vices.

(Jaaey) go and (puchhahu) ask (ddohaagni) the unfortunate woman – separated from her husband – (kiau) how (tum) your (raan-i) night (vihaaey) passes, i.e. those who have turned away from the Almighty get possessed by vices, ever remain restless. 30.

 

ਸਾਹੁਰੈ ਢੋਈ ਨਾ ਲਹੈ ਪੇਈਐ ਨਾਹੀ ਥਾਉ ॥ ਪਿਰੁ ਵਾਤੜੀ ਨ ਪੁਛਈ ਧਨ ਸੋਹਾਗਣਿ ਨਾਉ ॥੩੧॥

Sāhurai dẖo▫ī nā lahai pe▫ī▫ai nāhī thā▫o. Pir vāṯ▫ṛī na pucẖẖ▫ī ḏẖan sohagaṇ nā▫o. ||31||

 

The woman (lahai) gets no (ddhoee) support/regard (saahurai) in the in-laws house and has no (thaau) place in (peyeeai) the parental home.

(Pir-u) the husband does not (puchhaee = ask, vaatrree = state) speak to her; great it is for her (naau = name) to be called (sohaagan-i) fortunate wife! 31.

 

ਸਾਹੁਰੈ ਪੇਈਐ ਕੰਤ ਕੀ ਕੰਤੁ ਅਗੰਮੁ ਅਥਾਹੁ ॥ ਨਾਨਕ ਸੋ ਸੋਹਾਗਣੀ ਜੁ ਭਾਵੈ ਬੇਪਰਵਾਹ ॥੩੨॥

Sāhurai pe▫ī▫ai kanṯ kī kanṯ agamm athāhu.  Nānak so sohāgaṇī jo bẖāvai beparvāh. ||32||

 

Prologue by the first Guru. The woman who is in remembrance (ki) of (kant) the husband (payeeai = parental house) here in life is also so (sasurai = the in-laws house) in the hereafter, i.e. the Almighty-husband saves her from rebirth in the hereafter; (kant-u) the Almighty Master is (agamm-u) beyond reach and (athaah-u = bottomless) unfathomable, i.e. formless and infinite.

(Dhann-u) blessed and (suhaagni) fortunate is the soul-woman who (bhaavah-i) is pleasing to (veyparvaah = carefree – not answerable to anyone) the highest Master, says Guru Nanak.

 

ਨਾਤੀ ਧੋਤੀ ਸੰਬਹੀ ਸੁਤੀ ਆਇ ਨਚਿੰਦੁ ॥ ਫਰੀਦਾ ਰਹੀ ਸੁ ਬੇੜੀ ਹਿੰਙੁ ਦੀ ਗਈ ਕਥੂਰੀ ਗੰਧੁ ॥੩੩॥

Nāṯī ḏẖoṯī sambhī suṯī ā▫e nacẖinḏ.  Farīḏā rahī so beṛī hiń ḏī ga▫ī kathūrī ganḏẖ. ||33||

 

The woman (naati) bathes (dhoti) clean, (sa’mbahee) dresses well, and (aaey) comes and sleeps (nachind-u) carefree, – and ignores the husband, i.e. a person who outwardly displays piety but has no love for God.

(Gandh) fragrance of (kathooree/kastooree) musk (gaee) is lost and (beyrri) cover of (hingn-u/hee’ng) asafoetida with pungent odour (rahee) remains, i.e. her hypocrisy of being pious is exposed sooner or later, and she is seen as evil. 33.

 

ਜੋਬਨ ਜਾਂਦੇ ਨਾ ਡਰਾਂ ਜੇ ਸਹ ਪ੍ਰੀਤਿ ਨ ਜਾਇ ॥ ਫਰੀਦਾ ਕਿਤੀਂ‍ ਜੋਬਨ ਪ੍ਰੀਤਿ ਬਿਨੁ ਸੁਕਿ ਗਏ ਕੁਮਲਾਇ ॥੩੪॥

Joban jāʼnḏe nā darāʼn je sah parīṯ na jā▫e.  Farīḏā kiṯīʼn joban parīṯ bin suk ga▫e kumlā▫e. ||34||

 

The soul-woman says: I (na daraa’n) do not fear (joban) youth (jaa’ndey = going) passing (jey) if (preet-i) love for (sah) the husband does not (jaaey = goe) reduce, i.e. I do not care how people look at me (jey = if) as long as I lead life by God’s commands.

(Kitee’n) so many people in (joban) youth (bin-u) devoid of (preet-i) love (suk-i) go dry and (gaey kumlaaey) wither, i.e. some people display devotion but have no faith; they fall prey to vices. 34.