SGGS pp 1379-1381, Slok Farid Ji, 35-66.

 

ਫਰੀਦਾ ਚਿੰਤ ਖਟੋਲਾ ਵਾਣੁ ਦੁਖੁ ਬਿਰਹਿ ਵਿਛਾਵਣ ਲੇਫੁ ॥ ਏਹੁ ਹਮਾਰਾ ਜੀਵਣਾ ਤੂ ਸਾਹਿਬ ਸਚੇ ਵੇਖੁ ॥੩੫॥

Farīḏā cẖinṯ kẖatolā vāṇ ḏukẖ birėh vicẖẖāvaṇ lef.  Ėhu hamārā jīvṇā ṯū sāhib sacẖe vekẖ. ||35||

 

Says Farid: (Chint) anxiety is (khattola) the stringed bedstead, using (dukh-u) pain as (vaan-u) the twine to weave, (birah-i) separation is (vichhaavan = spread on it) the mattress and (leyph-u) quilt, i.e. although I have provision for comfort, I am experience pangs of separation from You.

O (sachey) True/Eternal (sahib) Master, (too) please (veykh-i) see (hamaara) my (jeevna) life – and take mercy to end the separation from You. 35.

 

ਬਿਰਹਾ ਬਿਰਹਾ ਆਖੀਐ ਬਿਰਹਾ ਤੂ ਸੁਲਤਾਨੁ ॥ ਫਰੀਦਾ ਜਿਤੁ ਤਨਿ ਬਿਰਹੁ ਨ ਊਪਜੈ ਸੋ ਤਨੁ ਜਾਣੁ ਮਸਾਨੁ ॥੩੬॥

Birhā birhā ākẖī▫ai birhā ṯū sulṯān.  Farīḏā jiṯ ṯan birahu na ūpjai so ṯan jāṇ masān. ||36||

 

People keep wailing (aakheeai) talking of (birhaa birhaa) separation, but o (birhaa) separation you exist because of longing/love – (too) you are (sultaan-u) king/great; you keep me in remembrance of the Almighty.

(Tan-i = body) the person in (jit-u) whom (birahu) longing does not (upjai = manifest) felt, (jaan-u) consider (so) that (tan-u = body) person (masaan-u = cremation ground) dead, i.e. incorrigibly mired in vices not to remember God. 36.

 

ਫਰੀਦਾ ਏ ਵਿਸੁ ਗੰਦਲਾ ਧਰੀਆਂ ਖੰਡੁ ਲਿਵਾੜਿ ॥ ਇਕਿ ਰਾਹੇਦੇ ਰਹਿ ਗਏ ਇਕਿ ਰਾਧੀ ਗਏ ਉਜਾੜਿ ॥੩੭॥

Farīḏā e vis ganḏlā ḏẖarī▫āʼn kẖand livāṛ.  Ik rāheḏe rėh ga▫e ik rāḏẖī ga▫e ujāṛ. ||37||

 

Says Farid: (Ey) these pleasures of the world are like (gandlaa’n) sprouts of (vis-u) poison (dhareaa’n = placed) presented with (livaarr-i) coating of (khandd-u) sugar, i.e. tempt to fall prey to vices to get them.

(Ik-i = one type) some (rah-i gaey) keep (raaheydey) planting more and (ik-i) some (ujaarr-i) ruin them and (gaey) leave, i.e. some remain entangled with temptations but some realize and give them up. 37.

 

ਫਰੀਦਾ ਚਾਰਿ ਗਵਾਇਆ ਹੰਢਿ ਕੈ ਚਾਰਿ ਗਵਾਇਆ ਸੰਮਿ ॥ ਲੇਖਾ ਰਬੁ ਮੰਗੇਸੀਆ ਤੂ ਆਂਹੋ ਕੇਰ੍ਹੇ ਕੰਮਿ ॥੩੮॥

Farīḏā cẖār gavā▫i▫ā handẖ kai cẖār gavā▫i▫ā samm.  Lekẖā rab mangesī▫ā ṯū āʼnho kerĥe kamm. ||38||

 

Says Farid: O human being, you (gavaaiaa = lose) waste (chaar-i = four – pahar/three hour periods) twelve hours of the day (handdh-i kai) wandering – chasing material gains/pleasures – and (chaar-i = four) twelve hours of the night (sa’mm-i) sleeping.

(Rab-u) the Almighty (mangeyseeaa) shall ask you (leykha) the account of (keyrehey) what you did for (ka’mm-i) the purpose for which (too) you (aa’nho = came) were given human birth – remember and live by that. 38.

 

ਫਰੀਦਾ ਦਰਿ ਦਰਵਾਜੈ ਜਾਇ ਕੈ ਕਿਉ ਡਿਠੋ ਘੜੀਆਲੁ ॥ ਏਹੁ ਨਿਦੋਸਾਂ ਮਾਰੀਐ ਹਮ ਦੋਸਾਂ ਦਾ ਕਿਆ ਹਾਲੁ ॥੩੯॥
Farīḏā ḏar ḏarvājai jā▫e kai ki▫o diṯẖo gẖaṛī▫āl.  Ėhu niḏosāʼn mārī▫ai ham ḏosāʼn ḏā ki▫ā hāl. ||39||

 

Says Farid: O human being (kiau = why?) have you not (dittho) seen (gharreeaal) the gong (darvaajai) at gates (dar-i) at some places.

(Eyh-u) these (nidosaa’n) innocent things are (maareeai) struck – regularly; have you ever thought (kiaa) what (haal-u = state) will happen to (ham) us who are (dosaa’n) guilty of numerous transgressions? 39.

 

ਘੜੀਏ ਘੜੀਏ ਮਾਰੀਐ ਪਹਰੀ ਲਹੈ ਸਜਾਇ ॥ ਸੋ ਹੇੜਾ ਘੜੀਆਲ ਜਿਉ ਡੁਖੀ ਰੈਣਿ ਵਿਹਾਇ ॥੪੦॥
Gẖaṛī▫e gẖaṛī▫e mārī▫ai pahrī lahai sajā▫e.  So heṛā gẖaṛī▫āl ji▫o dukẖī raiṇ vihā▫e. ||40||

 

The gong (maareeai) is struck (gharreeai gharreeai = small period) every half-hour with one stroke and it (lahai) takes (sajaaey) punishment, i.e. is struck by the hour number, (pahrai = three hours) every hour.

(So) that (heyrra = body) person – who forgets God and commits vices – is (jio) like (gharreeaal) the gong; his/her (rain-i = night) life (vihaaey) passes (ddukhee) in distress – because of transgressions. 40.

 

Page 1380

 

ਬੁਢਾ ਹੋਆ ਸੇਖ ਫਰੀਦੁ ਕੰਬਣਿ ਲਗੀ ਦੇਹ ॥ ਜੇ ਸਉ ਵਰ੍ਹ੍ਹਿਆ ਜੀਵਣਾ ਭੀ ਤਨੁ ਹੋਸੀ ਖੇਹ ॥੪੧॥

Budẖā ho▫ā Sekẖ Farīḏ kambaṇ lagī ḏeh.  Je sa▫o varėh▫ā jīvṇā bẖī ṯan hosī kẖeh. ||41||

 

(Seykh) Sheikh Farid (hoaa) has grown, i.e. when one grows, (buddhaa) old (deyh) the body (lagee) starts (kamban-i) shaking – becomes unsteady to indicate the end is near.

(Jey) even if one (jeevna) lives (sau) a hundred (varhiaa) years, (bhi) even then (tan-u) the body (hosee = become) shall be reduced to (kheyh) dust, i.e. death is inevitable – and one should be conscious of accountability for deeds. 41.

 

ਫਰੀਦਾ ਬਾਰਿ ਪਰਾਇਐ ਬੈਸਣਾ ਸਾਂਈ ਮੁਝੈ ਨ ਦੇਹਿ ॥ ਜੇ ਤੂ ਏਵੈ ਰਖਸੀ ਜੀਉ ਸਰੀਰਹੁ ਲੇਹਿ ॥੪੨॥

Farīḏā bār parā▫i▫ai baisṇā sāʼn▫ī mujẖai na ḏėh.  Je ṯū evai rakẖsī jī▫o sarīrahu lehi. ||42||

 

Says Farid: O (saa’nee) Master, please do not (deyh-i) give – do not put – (mujhai) me (baisna) sitting at (paraaiai) some other’s (baar-i) gate, i.e. please do not make me dependent on anyone else.

(Jey) if (too) You (rakhsee) are to keep me (eyvai) that way, then (leyh-i) take (jeeo = soul) life (sareerahu) out of the body. 42.

 

Supplication: O Almighty, please keep me the way You would like me to be, and not rely on rituals etc. for by forgetting you one falls to vices and suffers

 

ਕੰਧਿ ਕੁਹਾੜਾ ਸਿਰਿ ਘੜਾ ਵਣਿ ਕੈ ਸਰੁ ਲੋਹਾਰੁ ॥ ਫਰੀਦਾ ਹਉ ਲੋੜੀ ਸਹੁ ਆਪਣਾ ਤੂ ਲੋੜਹਿ ਅੰਗਿਆਰ ॥੪੩॥

Kanḏẖ kuhāṛā sir gẖaṛā vaṇ kai sar lohār.  Farīḏā ha▫o loṛī saho āpṇā ṯū loṛėh angi▫ār. ||43||

 

With (kuhaarra) an axe (kandh-i) on shoulder and (gharraa) a pitcher of water (sir-i) on the head, (lohaar-u) the blacksmith comes to (sar-u) the pond (kai = of) in (van-i) the jungle – where he places his food and water while cutting wood for fire.

On seeing him, Farid says, (hau) I (loorree) am searching for (aapna = own) my (sahu) Master – in this lonely place -, but (too) you are (lorrah-i) looking for wood to make (angiaar = coal) fire – for your furnace. 43.

 

ਫਰੀਦਾ ਇਕਨਾ ਆਟਾ ਅਗਲਾ ਇਕਨਾ ਨਾਹੀ ਲੋਣੁ ॥ ਅਗੈ ਗਏ ਸਿੰਞਾਪਸਨਿ ਚੋਟਾਂ ਖਾਸੀ ਕਉਣੁ ॥੪੪॥

Farīḏā iknā ātā aglā iknā nāhī loṇ.  Agai ga▫e siñāpsan cẖotāʼn kẖāsī ka▫uṇ. ||44||

 

Says Farid: (Iknaa) some have (agla) plenty of (aattaa) flour and (ikna) some do not even have as much as (lon) salt put in food, i.e. some are rich and others poor.

But both have to account for deeds (gaey = going, agai = ahead) in Divine court and those (kaun-u) who (khaasee) will receive (chotta’n) hits, – for misdeeds – (sinjnapsan) be known, i.e. it will be decided who will is accepted for union with God and who sent for rebirth. 44.

 

ਪਾਸਿ ਦਮਾਮੇ ਛਤੁ ਸਿਰਿ ਭੇਰੀ ਸਡੋ ਰਡ ॥ ਜਾਇ ਸੁਤੇ ਜੀਰਾਣ ਮਹਿ ਥੀਏ ਅਤੀਮਾ ਗਡ ॥੪੫॥

Pās ḏamāme cẖẖaṯ sir bẖerī sado rad.  Jā▫e suṯe jīrāṇ mėh thī▫e aṯīmā gad. ||45||

 

Those wealthy persons who have (damaamey) drums and (bheeyri) trumpets playing, i.e. are hailed on arrival; have (chhat-u) canopies (sir-i) over their heads and (saddo) bards sing (radd) songs of their praise.

They (jaaey = go) are taken and (sutey = sleep) laid to rest (jeeraan) the burial ground, (theeay) being (ateema/yateem = orphan) helpless and (gadd) buried with others there. 45.

 

Message: There is no consideration for status in life in the hereafter; everyone is treated alike according to their deeds.

 

ਫਰੀਦਾ ਕੋਠੇ ਮੰਡਪ ਮਾੜੀਆ ਉਸਾਰੇਦੇ ਭੀ ਗਏ ॥ ਕੂੜਾ ਸਉਦਾ ਕਰਿ ਗਏ ਗੋਰੀ ਆਇ ਪਏ ॥੪੬॥

Farīḏā koṯẖe mandap māṛī▫ā usāreḏe bẖī ga▫e.  Kūṛā sa▫uḏā kar ga▫e gorī ā▫e pa▫e. ||46||

 

Says Farid: Those who (usaaredey) built (kotthey) buildings, (manddap) celebration halls and (maarreeaa) high mansions; they (bhi) also (gaey) died, i.e. riches cannot obviate death.

They (gaey = went) died (kar-i) doing (koorra) false (sauda) business, i.e. collected wealth by unfair means, and (aaey = came, goree = in grave) were buried like everyone – did not get to live in those buildings after death – and treated according to deeds. 46.

 

ਫਰੀਦਾ ਖਿੰਥੜਿ ਮੇਖਾ ਅਗਲੀਆ ਜਿੰਦੁ ਨ ਕਾਈ ਮੇਖ ॥ ਵਾਰੀ ਆਪੋ ਆਪਣੀ ਚਲੇ ਮਸਾਇਕ ਸੇਖ ॥੪੭॥

Farīḏā kẖinthaṛ mekẖā aglī▫ā jinḏ na kā▫ī mekẖ.  vārī āpo āpṇī cẖale masā▫ik sekẖ. ||47||

 

Says Farid: (Agleeaa) numerous (meykha) nails are put (khintharr-i = on the garment) on the coffin to secure the body, but (na kaaee = not any) no (meykh) nail can be put on (jind-u) life – to secure soul within the body; its departure from the body and causing death is inevitable.

(Seykh/Sheikh = chief, masaaik – plural of sheikh) the high and mighty (chaley = go) die (aapo aapni = own) in their (vaari) turn – like others. 47.

 

ਫਰੀਦਾ ਦੁਹੁ ਦੀਵੀ ਬਲੰਦਿਆ ਮਲਕੁ ਬਹਿਠਾ ਆਇ ॥ ਗੜੁ ਲੀਤਾ ਘਟੁ ਲੁਟਿਆ ਦੀਵੜੇ ਗਇਆ ਬੁਝਾਇ ॥੪੮॥

Farīḏā ḏuhu ḏīvī balanḏi▫ā malak bahiṯẖā ā▫e.  Gaṛ līṯā gẖat luti▫ā ḏīvṛe ga▫i▫ā bujẖā▫e. ||48||

 

Says Farid: With (duh-u) both (deevee) lamps (balandiaa) lit, (makal-u/malkul maut) the messenger of death, (aaey) comes unseen and (bahittha) sits, i.e. attacks the creature.

It (leetaa = takes) captures (garr-u = castle) the body housing the soul and (luttiaa) plunders – takes away the soul from – (ghatt-u) the body; and (bujhaaey) extinguishes (deevrrey) the lamps and (gaiaa) departs – leaving the body dead. 48.

 

Spiritual message: We can see people suffering for succumbing to temptations, but do not learn and ourselves fall to them.

 

ਫਰੀਦਾ ਵੇਖੁ ਕਪਾਹੈ ਜਿ ਥੀਆ ਜਿ ਸਿਰਿ ਥੀਆ ਤਿਲਾਹ ॥ ਕਮਾਦੈ ਅਰੁ ਕਾਗਦੈ ਕੁੰਨੇ ਕੋਇਲਿਆਹ ॥ ਮੰਦੇ ਅਮਲ ਕਰੇਦਿਆ ਏਹ ਸਜਾਇ ਤਿਨਾਹ ॥੪੯॥

Farīḏā vekẖ kapāhai jė thī▫ā jė sir thī▫ā ṯilāh.  Kamāḏai ar kāgḏai kunne ko▫ili▫āh.  Manḏe amal kareḏi▫ā eh sajā▫e ṯināh. ||49||

 

Says Farid: O human being, (veykh-u) see (ji) what (theeaa) happened (kapaahaai) to cotton and what happened to (sir-i) the head of, i.e. befell (tilaah) the sesame seeds – the cotton is ginned and spun to weave cloth; sesame seeds are crushed to get oil.

And what happened (kamaadai) to sugarcane – it is crushed to get juice and then burnt; (kaagdai) to paper – it passes through the rollers; (ku’nney) to the cooking pot and (koiliaah) charcoal – they are put on fire.

(Eyh) this is the type of (sajaaey) punishment for (tinaah) those (kareydiaa) committing (mandey) wrong/evil (amal) deeds – not obeying the Almighty. 49.

 

ਫਰੀਦਾ ਕੰਨਿ ਮੁਸਲਾ ਸੂਫੁ ਗਲਿ ਦਿਲਿ ਕਾਤੀ ਗੁੜੁ ਵਾਤਿ ॥ ਬਾਹਰਿ ਦਿਸੈ ਚਾਨਣਾ ਦਿਲਿ ਅੰਧਿਆਰੀ ਰਾਤਿ ॥੫੦॥

Farīḏā kann muslā sūf gal ḏil kāṯī guṛ vāṯ.  Bāhar ḏisai cẖānṇā ḏil anḏẖi▫ārī rāṯ. ||50||

 

Says Farid: (Musalaa) prayer mat (kan-i) on the shoulder, (gal-i = over the neck) wearing (soof-u) the Sufi’s garment, (gur-u = molasses) sweet (vaat-i) speech, but (kaatee) the dagger (dil-i) in the mind.

It (disai) looks (chananaa) light outwardly but is (andhiaaree) dark (raat-i) night (dil-i) in mind, i.e. we come across those displaying piety but are evil of mind – one needs to be discerning and not go by looks and garbs. 50.

 

ਫਰੀਦਾ ਰਤੀ ਰਤੁ ਨ ਨਿਕਲੈ ਜੇ ਤਨੁ ਚੀਰੈ ਕੋਇ ॥ ਜੋ ਤਨ ਰਤੇ ਰਬ ਸਿਉ ਤਿਨ ਤਨਿ ਰਤੁ ਨ ਹੋਇ ॥੫੧॥

Farīḏā raṯī raṯ na niklai je ṯan cẖīrai ko▫e.  Jo ṯan raṯe rab si▫o ṯin ṯan raṯ na ho▫e. ||51||

 

Says Farid: Not (ratee) a bit of (rat-u) blood (niklai) comes out (jey) if (koey) someone (cheerai) makes a cut on (tan-u) the body – such is the case of those who have given up evil.

(Jo) those whose (tan) bodies (ratey) are imbued (sio) with – love of – (rab) God, (na hoey) there is no (rat-u) blood in (tin) those (tan-i) bodies. 51.

 

Note: In his Slok No 51 above Sheikh Farid said that those who are imbued with love of the Almighty do not have blood in their bodies. The third guru clarifies this in the Slok below.

 

ਮਃ ੩ ॥ ਇਹੁ ਤਨੁ ਸਭੋ ਰਤੁ ਹੈ ਰਤੁ ਬਿਨੁ ਤੰਨੁ ਨ ਹੋਇ ॥ ਜੋ ਸਹ ਰਤੇ ਆਪਣੇ ਤਿਤੁ ਤਨਿ ਲੋਭੁ ਰਤੁ ਨ ਹੋਇ ॥ ਭੈ ਪਇਐ ਤਨੁ ਖੀਣੁ ਹੋਇ ਲੋਭੁ ਰਤੁ ਵਿਚਹੁ ਜਾਇ ॥

Mėhlā 3.   Ih ṯan sabẖo raṯ hai raṯ bin ṯann na ho▫e.  Jo sah raṯe āpṇe ṯiṯ ṯan lobẖ raṯ na ho▫e.  Bẖai pa▫i▫ai ṯan kẖīṇ ho▫e lobẖ raṯ vicẖahu jā▫e.

 

Verse by the third Guru. (Ihu) this (tan-u) body (hai) is (sabho) all (rat-u) blood; (tan-u) the body (na hoey) cannot exist (bin-u) without (rat-u) blood.

There (nah hoey) is no (rat-u) blood – love – of (lobh-u) greed in (tin-i) their (tan-i) bodies/minds of (jo) those (ratey) imbued with love of (sah) the Master (aapnai = own) of all.

When (bhai = fear) respect for the Almighty (paiai) enters, (tan-u) the body (hoey) becomes (kheen-u) weak, i.e. ego is dissolved and (rat-u) the love for (lobh) greed (jaaey) leaves.

 

ਜਿਉ ਬੈਸੰਤਰਿ ਧਾਤੁ ਸੁਧੁ ਹੋਇ ਤਿਉ ਹਰਿ ਕਾ ਭਉ ਦੁਰਮਤਿ ਮੈਲੁ ਗਵਾਇ ॥ ਨਾਨਕ ਤੇ ਜਨ ਸੋਹਣੇ ਜਿ ਰਤੇ ਹਰਿ ਰੰਗੁ ਲਾਇ ॥੫੨॥

Ji▫o baisanṯar ḏẖāṯ suḏẖ ho▫e ṯi▫o har kā bẖa▫o ḏurmaṯ mail gavā▫e.  Nānak ṯe jan sohṇe jė raṯe har rang lā▫e. ||52||

 

(Jio) the way (dhaat-u) a metal/gold (sudh-u hoey) is purified (baisantar-i) by fire, (tio) likewise (bhau = fear) respect (ka) of (har-i) the Almighty (gavaaey = loses) dispels (mail-u) the filth of (durmat-i) evil sense (vichahu) from within.

(Jo) those who (ratey) are imbued (laaey = applying) with (rang-u) love of the Almighty, (tey) those (jan) persons are (sohney = beautiful) without blemish – in Divine court, and accepted for union with the Almighty, says third Nanak. 52.

 

Note: The above Slok has also been given as first Slok of Paurri 8 of Vaar Raamkali on page 949.

 

ਫਰੀਦਾ ਸੋਈ ਸਰਵਰੁ ਢੂਢਿ ਲਹੁ ਜਿਥਹੁ ਲਭੀ ਵਥੁ ॥ ਛਪੜਿ ਢੂਢੈ ਕਿਆ ਹੋਵੈ ਚਿਕੜਿ ਡੁਬੈ ਹਥੁ ॥੫੩॥

Farīḏā so▫ī sarvar dẖūdẖ lahu jithahu labẖī vath.  Cẖẖapaṛ dẖūdẖai ki▫ā hovai cẖikaṛ dubai hath. ||53||

 

Says Farid: (Ddooddh-i lahu = search to find) look for (soee) such (sarvar-u = pool/ocean) a source (jithau) from where you (labhee) can get (vath-u) the thing you need.

(Hovai = happens, kiaa = what?) nothing is achieved (dooddhai) by searching (chhaparr-i) in a pond; (hath-u) the hand (dubai = sinks) only digs out (chikaah-i) mud. 53.

 

Message: One should find a true guru to guide in order to find God, pretenders only lead one astray.

 

ਫਰੀਦਾ ਨੰਢੀ ਕੰਤੁ ਨ ਰਾਵਿਓ ਵਡੀ ਥੀ ਮੁਈਆਸੁ ॥ ਧਨ ਕੂਕੇਂਦੀ ਗੋਰ ਮੇਂ ਤੈ ਸਹ ਨਾ ਮਿਲੀਆਸੁ ॥੫੪॥

Farīḏā nandẖī kanṯ na rāvi▫o vadī thī mu▫ī▫ās.  Ḏẖan kūkeʼnḏī gor meʼn ṯai sah nā milī▫ās. ||54||

 

Says Farid: (Na’nddhee) the soul-wife does not (raavio) enjoy company of (kant-u) the Almighty-spouse (na’nddhee) in youth, i.e. in human birth; then she (mueeaas-u) dies (thee = being) attaining (vaddee) old age.

Such a (dhan) woman (kookey’ndee) calls out to express regret to (sah) the Master (mey’n) in (gor) the grave, wailing I did not (mileeaas-u) meet (tai) You. 54.

 

Note: According to Muslim belief the body remains in the grave until the judgment day when the soul enters it again to explain the deeds. The message of the Slok is that one who does not obey the Almighty repents when account of deeds is taken, and the soul is rejected – to enter heaven according to Semetic belief – and unite with the Almighty according to Eastern belief.

 

ਫਰੀਦਾ ਸਿਰੁ ਪਲਿਆ ਦਾੜੀ ਪਲੀ ਮੁਛਾਂ ਭੀ ਪਲੀਆਂ ॥ ਰੇ ਮਨ ਗਹਿਲੇ ਬਾਵਲੇ ਮਾਣਹਿ ਕਿਆ ਰਲੀਆਂ ॥੫੫॥

Farīḏā sir pali▫ā ḏāṛī palī mucẖẖāʼn bẖī palī▫āʼn.  Re man gahile bāvle māṇėh ki▫ā ralī▫āʼn. ||55||

 

Says Farid: O human being, your (sir-u) head (paliaa = nurtured) is kept up, (daarree) the beard (palee = nurtured) is looked after, (bhi) also (muchhaa’n) moustaches (paleeaa’n = nurtured) are kept up

(Rey) o (gahiley) careless (baavley) crazy (man = mind) human being, (kiaa) why are you only busy (maanah-i) enjoying (raleeaa’n) merry making in life – and forgotten God? 55.

 

ਫਰੀਦਾ ਕੋਠੇ ਧੁਕਣੁ ਕੇਤੜਾ ਪਿਰ ਨੀਦੜੀ ਨਿਵਾਰਿ ॥ ਜੋ ਦਿਹ ਲਧੇ ਗਾਣਵੇ ਗਏ ਵਿਲਾੜਿ ਵਿਲਾੜਿ ॥੫੬॥

Farīḏā koṯẖe ḏẖukaṇ keṯ▫ṛā pir nīḏ▫ṛī nivār.  Jo ḏih laḏẖe gāṇve ga▫e vilāṛ vilāṛ. ||56||

 

Says Farid: O human being, (keytrraa) how long one can (dhukan-u) run on (kotthey) the roof, i.e. one does not live forever; (nivaar-i) give up (needrree = sleep) being inebriated and not ignore (pir) the Master.

(Dih) the days (jo) which were (ladhey = received) allotted for (gaavney = singing) praising and obeying God, (gaey) are passing (vilaarr-i vilaarr-i) running around in vain– take care so that you do not repent later. 56.

 

ਫਰੀਦਾ ਕੋਠੇ ਮੰਡਪ ਮਾੜੀਆ ਏਤੁ ਨ ਲਾਏ ਚਿਤੁ ॥ ਮਿਟੀ ਪਈ ਅਤੋਲਵੀ ਕੋਇ ਨ ਹੋਸੀ ਮਿਤੁ ॥੫੭॥

Farīḏā koṯẖe mandap māṛī▫ā eṯ na lā▫e cẖiṯ.  Mitī pa▫ī aṯolavī ko▫e na hosī miṯ. ||57||

 

Says Farid: (Kotthey) buildings, (manddap) halls for celebrations and (maarreeaa) high mansions, do not (laaey = attach, chit-u = mind) be attached (eyt-u) to them.

(Atolavee) un-weighable/lot of (mittee) mud/mortar and bricks (paee = put) have gone into building these, but (koey na = not any) none of these (hosee) shall be (mit-u = friend) of help when account of deeds is taken – so do not get attached to material possession, but live in obedience to the Almighty for solace here and in the hereafter. 57.

 

ਫਰੀਦਾ ਮੰਡਪ ਮਾਲੁ ਨ ਲਾਇ ਮਰਗ ਸਤਾਣੀ ਚਿਤਿ ਧਰਿ ॥ ਸਾਈ ਜਾਇ ਸਮ੍ਹ੍ਹਾਲਿ ਜਿਥੈ ਹੀ ਤਉ ਵੰਞਣਾ ॥੫੮॥

Farīḏā mandap māl na lā▫e marag saṯāṇī cẖiṯ ḏẖar.  Sā▫ī jā▫e samĥāl jithai hī ṯa▫o vanjṇā. ||58||

 

Says Farid: O human being, do not (laaey) attach yourself to (maddap = halls for celebrations) buildings and other (maal-u) possessions/wealth; (dhar-i) keep (sataanee = powerful) the inevitable (marag) death in mind.

(Samhaal-i) keep in mind (seyee) that (jaaey) place (jithai) where (tau) you have (hi) certainly to (va’njnaa) go, i.e. you would have to account for your deeds – so obey God who alone helps. 58.

 

ਫਰੀਦਾ ਜਿਨ੍ਹ੍ਹੀ ਕੰਮੀ ਨਾਹਿ ਗੁਣ ਤੇ ਕੰਮੜੇ ਵਿਸਾਰਿ ॥ ਮਤੁ ਸਰਮਿੰਦਾ ਥੀਵਹੀ ਸਾਂਈ ਦੈ ਦਰਬਾਰਿ ॥੫੯॥

Farīḏā jinĥī kammī nāhi guṇ ṯe kammṛe visār.  Maṯ sarminḏā thīvhī sāʼn▫ī ḏai ḏarbār. ||59||

 

Says Farid: O human being, (visaar-i) forget about those (ka’mmrrey) deeds (jinhee) which (ka’mmee) deeds (naahee = not, gun = virtue) are not fruitful.

(Mat-u) lest you (theevahee = become) are (sharmi’nda) shamed (darbaar-i) in court (dai) of (saa’nee) the Master, – for not benefiting from human life. 59

 

ਫਰੀਦਾ ਸਾਹਿਬ ਦੀ ਕਰਿ ਚਾਕਰੀ ਦਿਲ ਦੀ ਲਾਹਿ ਭਰਾਂਦਿ ॥ ਦਰਵੇਸਾਂ ਨੋ ਲੋੜੀਐ ਰੁਖਾਂ ਦੀ ਜੀਰਾਂਦਿ ॥੬੦॥

Farīḏā sāhib ḏī kar cẖākrī ḏil ḏī lāhi bẖarāʼnḏ.  Ḏarvesāʼn no loṛī▫ai rukẖāʼn ḏī jīrāʼnḏ. ||60||

 

Says Farid: O human being, (kar-i = do, chaakree = service) obey (sahib) the Almighty Master, (laah-i) removing (bharaa’nd) wandering/wavering (di) of (dil) the mind, i.e. get rid of any other ideas.

(Derveysaa’n) servants/devotees (lorreeai = sought) are expected to have (jeeraa’nd-i) forbearance (di) of (rukhaa’n) trees – they never leave the roots – so rely on none else than the Almighty. 60.

 

ਫਰੀਦਾ ਕਾਲੇ ਮੈਡੇ ਕਪੜੇ ਕਾਲਾ ਮੈਡਾ ਵੇਸੁ ॥ ਗੁਨਹੀ ਭਰਿਆ ਮੈ ਫਿਰਾ ਲੋਕੁ ਕਹੈ ਦਰਵੇਸੁ ॥੬੧॥

Farīḏā kāle maide kapṛe kālā maidā ves.  Gunhī bẖari▫ā mai firā lok kahai ḏarves. ||61||

 

Says Farid: (Maiddey) my (kaprrey) clothes are (kaaley) black like those of the saints and (maiddaa) my (veys) garb is (kaalaa) black – of the ascetics.

(Mai) I (phiraa) go about, i.e. my conduct is (bhariaa) full of (gunahee) sins, but – seeing my garb – (lok-u) the world (kahai) calls me (darveys-u) a hermit, i.e. looks can be deceptive – one should have a discerning eye. 61.

 

ਤਤੀ ਤੋਇ ਨ ਪਲਵੈ ਜੇ ਜਲਿ ਟੁਬੀ ਦੇਇ ॥ ਫਰੀਦਾ ਜੋ ਡੋਹਾਗਣਿ ਰਬ ਦੀ ਝੂਰੇਦੀ ਝੂਰੇਇ ॥੬੨॥

Ŧaṯī ṯo▫e na palvai je jal tubī ḏe▫e.  Farīḏā jo dohāgaṇ rab ḏī jẖūreḏī jūre▫e. ||62||

 

(Tatee = hot, burnt) a dead crop cannot (palvai = nurtured) be revived by (toey) water, even if it (dey-i = given, ttubee = dip) is covered (jal-i) by water.

Similarly (ddohaagan-i) the abandoned soul-wife (dee) of (rab) the Almighty, i.e. a soul denied union by the Almighty for disobedience, (jhooreydee jhoorey-i) ever grieves being in cycles of births and deaths as it cannot attain union with the Almighty. 62.

 

ਜਾਂ ਕੁਆਰੀ ਤਾ ਚਾਉ ਵੀਵਾਹੀ ਤਾਂ ਮਾਮਲੇ ॥ ਫਰੀਦਾ ਏਹੋ ਪਛੋਤਾਉ ਵਤਿ ਕੁਆਰੀ ਨ ਥੀਐ ॥੬੩॥

Jāʼn ku▫ārī ṯā cẖā▫o vīvāhī ṯāʼn māmle.  Farīḏā eho pacẖẖoṯā▫o vaṯ ku▫ārī na thī▫ai. ||63||

 

(Jaa’n) when the woman is (kuaaree) unmarried (taa) then she has (chaau) eagerness to get married; but when she (vivaahee) is married (taa’n) then there are (maamley) problems, i.e. temptations seem charming us, but when we succumb to them, then life is full of tribulations.

Then (eyho) this is the only (pachhotaau) regret that s/he cannot (theeai) become (kuaaree) unmarried (vat-i) again, i.e. once in them, it is hard to overcome temptations. 63.

 

ਕਲਰ ਕੇਰੀ ਛਪੜੀ ਆਇ ਉਲਥੇ ਹੰਝ ॥ ਚਿੰਜੂ ਬੋੜਨ੍ਹ੍ਹਿ ਨਾ ਪੀਵਹਿ ਉਡਣ ਸੰਦੀ ਡੰਝ ॥੬੪॥

Kalar kerī cẖẖapṛī ā▫e ulthe hanjẖ.  Cẖinjū boṛniĥ nā pīvėh udaṇ sanḏī danjẖ. ||64||

 

(Hanjh) hans – the swan-like birds which feed on pearls – (aaey) come and (ulathey) land near (chhapree) a pond (keyri) of (kalar) potassium nitrate – which gives bad taste to the water and makes the soil unproductive.

They (borranh-i) dip their (chi’njoo) beaks in water but – finding it un-agreeable – do not (peevah-i) drink and have (dda’njh) strong desire (sa’ndee) of (uddan) flying away. 64.

 

Message: Devotees of the Almighty who live by Divine commands can sometimes be misled to worship of gods/goddesses or engage in rituals but they cannot bear separation from God and give up these pursuits and engage in living by Naam. 64.

 

 

ਹੰਸੁ ਉਡਰਿ ਕੋਧ੍ਰੈ ਪਇਆ ਲੋਕੁ ਵਿਡਾਰਣਿ ਜਾਇ ॥ ਗਹਿਲਾ ਲੋਕੁ ਨ ਜਾਣਦਾ ਹੰਸੁ ਨ ਕੋਧ੍ਰਾ ਖਾਇ ॥੬੫॥

Hans udar koḏẖrai pa▫i▫ā lok vidāraṇ jā▫e. Gahilā lok na jāṇḏā hans na koḏẖrā kẖā▫e. ||65||

 

The Hans (uddar-i) flies and (paiaa) lands on a field of (kodhrai) coarse grain, and (lok-u) world/the owner goes t0 (viddaaran-i) drive them away.

(Gahilaa) the uninformed (lok-u) person does not (jaanaee) know that the Hans does not (khaaey) eat (kodhraa) coarse grain. 65.

 

Message: Sometimes the saints land up at places – where they are not expected to be and people find faults with them. The people do not realize that the saints do not become evil but go to reform people – the way Guru Nanak and Guru Amardas did at the pilgrim centers.

 

ਚਲਿ ਚਲਿ ਗਈਆਂ ਪੰਖੀਆਂ ਜਿਨ੍ਹ੍ਹੀ ਵਸਾਏ ਤਲ ॥ ਫਰੀਦਾ ਸਰੁ ਭਰਿਆ ਭੀ ਚਲਸੀ ਥਕੇ ਕਵਲ ਇਕਲ ॥੬੬॥

Cẖal cẖal ga▫ī▫ā pankẖī▫āʼn jinĥī vasā▫e ṯal.  Farīḏā sar bẖari▫ā bẖī cẖalsī thake kaval ikal. ||66||

 

(Chal-i chal-i) the ever-moving (pankheeaa’n = birds) souls (jinhee) which (vasaaey) habituated (tal = pools) young bodies (gaeaa’n) leave, i.e. some persons die young.

But (bhariaa) the filled (sar-u) pool, i.e. one who lives long, (bhi) also (chlasee) leaves, i.e. every soul has to go (ikal) alone leaving (kaval = lotus flower) the body (thakey = tired, withered) dead, says Farid. 66.

 

 

 

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.

 

Page 1379

 

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.