SGGS pp 487-488, Aasa Dhanaa Ji and Farid Ji.
ਆਸਾ ਬਾਣੀ ਭਗਤ ਧੰਨੇ ਜੀ ਕੀ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Āsā baṇī bẖagaṯ ḏẖanne jī kī Ik▫oaʼnkār saṯgur parsāḏ
(Aasa) compositions of (Ji) revered Bhagat Dhanna in Raag Aasa. Invoking the One all-pervasive Creator who may be known with the true guru’s grace.
Note: The Shabad below emphasizes how the souls of those who remain engrossed in the world-play keep reincarnating. The only way to escape this is to remember to live by Divine virtues as taught by the guru.
ਭ੍ਰਮਤ ਫਿਰਤ ਬਹੁ ਜਨਮ ਬਿਲਾਨੇ ਤਨੁ ਮਨੁ ਧਨੁ ਨਹੀ ਧੀਰੇ ॥ ਲਾਲਚ ਬਿਖੁ ਕਾਮ ਲੁਬਧ ਰਾਤਾ ਮਨਿ ਬਿਸਰੇ ਪ੍ਰਭ ਹੀਰੇ ॥੧॥ ਰਹਾਉ ॥
Bẖarmaṯ firaṯ baho janam bilāne ṯan man ḏẖan nahī ḏẖīre Lālacẖ bikẖ kām lubaḏẖ rāṯā man bisre parabẖ hīre ||1|| rahā▫o
I (bilaaney = passed) have spent (bahu) numerous (janam) births (bhramat phirat) wandering through them but neither (tan-u man-u = body and mind) I was at peace nor was I (dheerey) satisfied with (dhan-u = money) the wealth I had.
That is because (man-i) my mind (bisrey) forgot (heerey = jewel) the priceless virtues of (har-i) the Almighty and (lubadh raata) remained engrossed in the world-play in (laalach) greed, (bikh-u = poison) vices and running to fulfil (kaam) desires – in every life. 1.
(Rahaau) Dwell on this and contemplate.
ਬਿਖੁ ਫਲ ਮੀਠ ਲਗੇ ਮਨ ਬਉਰੇ ਚਾਰ ਬਿਚਾਰ ਨ ਜਾਨਿਆ ॥ ਗੁਨ ਤੇ ਪ੍ਰੀਤਿ ਬਢੀ ਅਨ ਭਾਂਤੀ ਜਨਮ ਮਰਨ ਫਿਰਿ ਤਾਨਿਆ ॥੧॥
Bikẖ fal mīṯẖ lage man ba▫ure cẖār bicẖār na jāni▫ā Gun ṯe parīṯ badẖī an bẖāʼnṯī janam maran fir ṯāni▫ā ||1||
(Phal) the fruits/experience of committing (bikh-u/vishai) vices (lagey) seemed (meethey = sweet) enjoyable to my (baurey) my silly (man) mind, because it did not (bichaar jaania) try to reflect on (chaar/aachaar) what is good conduct.
With vices, one goes away (tey) from (gun) virtues and (baddhi) increasingly (preet = love) likes (an bhaanti) other methods for pleasures; this is like (taania) setting the loom for weaving the web of (janam) births and (maran) deaths, i.e. him/her-self creates ground for remaining in cycles of reincarnation. 1.
ਜੁਗਤਿ ਜਾਨਿ ਨਹੀ ਰਿਦੈ ਨਿਵਾਸੀ ਜਲਤ ਜਾਲ ਜਮ ਫੰਧ ਪਰੇ ॥ ਬਿਖੁ ਫਲ ਸੰਚਿ ਭਰੇ ਮਨ ਐਸੇ ਪਰਮ ਪੁਰਖ ਪ੍ਰਭ ਮਨ ਬਿਸਰੇ ॥੨॥
Jugaṯ jān nahī riḏai nivāsī jalaṯ jāl jam fanḏẖ pare Bikẖ fal sancẖ bẖare man aise param purakẖparabẖ man bisre ||2||
The mind does not (jaan-i) understand and (ridai nivaasi = abides within) remember (jugat-i) the method – to end cycles of reincarnation; without that it (jalat) burns – in the fire of craving/running after desires and (parey = is put) gets caught in (jaal = net) in the web of (phandh) the noose of (jam) messenger of death.
The liking for (bikh-u phal = fruits of vices) transitory pleasures of temptations keeps (sanch-i) accumulating/increasing; they (bharey) fill the mind such that (param purakh) the Supreme Being (bisrey) is forgotten. 2.
ਗਿਆਨ ਪ੍ਰਵੇਸੁ ਗੁਰਹਿ ਧਨੁ ਦੀਆ ਧਿਆਨੁ ਮਾਨੁ ਮਨ ਏਕ ਮਏ ॥ ਪ੍ਰੇਮ ਭਗਤਿ ਮਾਨੀ ਸੁਖੁ ਜਾਨਿਆ ਤ੍ਰਿਪਤਿ ਅਘਾਨੇ ਮੁਕਤਿ ਭਏ ॥੩॥
Gi▫ān parves gurėh ḏẖan ḏī▫ā ḏẖi▫ān mān man ek ma▫e Parem bẖagaṯ mānī sukẖ jāni▫ā ṯaripaṯagẖāne mukaṯ bẖa▫e ||3||
When the (gurah-i dee-aa) guru-given (dhan) wealth of (giaan) understanding of Divine virtues (pravys-uy) enters the mind, it (dhiaan) focuses on the Almighty, (maan-u = believes) develops faith and (eyk maey) becomes one with the Master
This way it (maani = believes) practices (prem bhagat-i) loving devotion, (such-u jaania) experiences peace, (tript-i aghaaney) feels satisfied and (mukat-i bhaey) is freed from vices. 3.
ਜੋਤਿ ਸਮਾਇ ਸਮਾਨੀ ਜਾ ਕੈ ਅਛਲੀ ਪ੍ਰਭੁ ਪਹਿਚਾਨਿਆ ॥ ਧੰਨੈ ਧਨੁ ਪਾਇਆ ਧਰਣੀਧਰੁ ਮਿਲਿ ਜਨ ਸੰਤ ਸਮਾਨਿਆ ॥
੪॥੧॥
Joṯ samā▫e samānī jā kai acẖẖlī parabẖ pėhcẖāni▫ā Ḏẖannai ḏẖan pā▫i▫ā ḏẖarṇīḏẖar mil jan sanṯsamāni▫ā ||4||1||
(Ja kai) one in whose mind (samaaey) the all-pervasive (jot-i) Divine Light (samaani) abides, i.e. one who remembers Divine virtues, s/he (pahchaania) recognizes the (achhli) undeceive able (prabh-u) Almighty present within, who does not let the mind to be tempted.
This is how (Dhanna) (paaia) found (dhan) the wealth of (dharnidhar = support of the earth/world) the Almighty, and (mil-i = meeting) in the company of (Jan sant) devotees/seekers, he (samaania) remains absorbed in the Master. 4. 1.
Note: The fifth Guru’s Shabad below is a tribute to some of the Bhagats or devotees whose compositions are included in Sri Guru Granth Sahib. They were considered to be of low caste by the society but rose to spiritual heights because of their devotion and were respected.
ਮਹਲਾ ੫ ॥ ਗੋਬਿੰਦ ਗੋਬਿੰਦ ਗੋਬਿੰਦ ਸੰਗਿ ਨਾਮਦੇਉ ਮਨੁ ਲੀਣਾ ॥ ਆਢ ਦਾਮ ਕੋ ਛੀਪਰੋ ਹੋਇਓ ਲਾਖੀਣਾ ॥੧॥ ਰਹਾਉ ॥
Mėhlā 5 Gobinḏ gobinḏ gobinḏ sang nāmḏe▫o man līṇā ḏām ko cẖẖīpro ho▫i▫o lākẖīṇā. ||1|| rahā▫o
(Mahla 5) composition of the fifth Guru. (Naamdeo) Bhagat Namdev’s (man-u) mind was (leena) absorbed (sang-i = with) in (gobind = master of the universe) the Almighty forever, i.e. he experienced the Almighty’s presence and lived by ITs virtues and commands.
He was a poor (chheepro) cloth printer (daam = price/value) worth (aaddh = small shell) a pittance, but (hoio) became (laakheena) master of hundreds of thousands, i.e. earned the respect of all because of his spiritual wealth. 1.
(Rahaau) dwell on this and contemplate.
ਬੁਨਨਾ ਤਨਨਾ ਤਿਆਗਿ ਕੈ ਪ੍ਰੀਤਿ ਚਰਨ ਕਬੀਰਾ ॥ ਨੀਚ ਕੁਲਾ ਜੋਲਾਹਰਾ ਭਇਓ ਗੁਨੀਯ ਗਹੀਰਾ ॥੧॥
Bunnā ṯannā ṯi▫āg kai parīṯ cẖaran kabīrā Nīcẖ kulā jolāharā bẖa▫i▫o gunīy gahīrā ||1||
(Kabira) Bhagat Kabir – a weaver – (tiaag-i kai) gave up (bunanaa tananaa) weaving to engage in (preet) love of (charan) the feet of, i.e. engaged in devotion of, the Almighty, praising IT’s virtues and living by them.
This (jolaahraa) weaver of (neech) low (kulaa = lineage) caste (bhaio) became (gaheera = deep) profound (guni) in virtues – and people followed him. 1.
ਰਵਿਦਾਸੁ ਢੁਵੰਤਾ ਢੋਰ ਨੀਤਿ ਤਿਨਿ ਤਿਆਗੀ ਮਾਇਆ ॥ ਪਰਗਟੁ ਹੋਆ ਸਾਧਸੰਗਿ ਹਰਿ ਦਰਸਨੁ ਪਾਇਆ ॥੨॥
Raviḏās dẖuvanṯā dẖor nīṯ ṯin ṯi▫āgī mā▫i▫ā Pargat ho▫ā sāḏẖsang har ḏarsan pā▫i▫ā ||2||
Bhagat Ravidas – a cobbler – (neet-i) ever (ddhuvanta) used to carry carcasses of (ddhor) animals – to skin them and make shoes; (tin-i = that) he (tiaagi) gave up attachment to (maaia) temptations in the world-play and engaged in devotion to the Almighty.
He (pargat hoaa = showed) became well known for participating (saadhsang-i) in holy company and (darsan paaia) obtained vision of (har-i) the Almighty – which the accomplished sages achieve. 2.
ਸੈਨੁ ਨਾਈ ਬੁਤਕਾਰੀਆ ਓਹੁ ਘਰਿ ਘਰਿ ਸੁਨਿਆ ॥ ਹਿਰਦੇ ਵਸਿਆ ਪਾਰਬ੍ਰਹਮੁ ਭਗਤਾ ਮਹਿ ਗਨਿਆ ॥੩॥
Sain nā▫ī buṯkārī▫ā oh gẖar gẖar suni▫ā Hirḏe vasi▫ā pārbarahm bẖagṯā mėh gani▫ā ||3||
Bhagat Sain was (naai) a barber who (but-kaareea) did small jobs for other people; (oh-u) he (sunia = heard) was talked of (ghar-i ghar-i) in every home, i.e. became famous for his devotion.
(Paarbrahm-u) the Supreme Being (vasia) dwelt (hirdey) in his mind, i.e. he ever remembered the Almighty, and (gania) was counted (mah-i) amongst (bhagtaa) the devotees. 3.
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ਇਹ ਬਿਧਿ ਸੁਨਿ ਕੈ ਜਾਟਰੋ ਉਠਿ ਭਗਤੀ ਲਾਗਾ ॥ ਮਿਲੇ ਪ੍ਰਤਖਿ ਗੁਸਾਈਆ ਧੰਨਾ ਵਡਭਾਗਾ ॥੪॥੨॥
Ih biḏẖ sun kai jātro uṯẖ bẖagṯī lāgā Mile parṯakẖ gusā▫ī▫ā ḏẖannā vadbẖāgā ||4||2||
(Sun-i kai) hearing (ih bidh-i = like this) the stories of the Bhagats, – Dhanna – (jaattro) the farmer (utth-i = got up) was motivated to (laaga) engage (bhagti) in devotion to the Almighty.
Dhanaa was (vaddbhaaga) very fortunate for (gusaaeeaa) the Master of the universe (miley) met him, i.e. he found the Almighty. 4. 2.
Note: This Shabad describes how the Creator provides sustenance at places where it would be thought impossible.
ਰੇ ਚਿਤ ਚੇਤਸਿ ਕੀ ਨ ਦਯਾਲ ਦਮੋਦਰ ਬਿਬਹਿ ਨ ਜਾਨਸਿ ਕੋਈ ॥ ਜੇ ਧਾਵਹਿ ਬ੍ਰਹਮੰਡ ਖੰਡ ਕਉ ਕਰਤਾ ਕਰੈ ਸੁ ਹੋਈ ॥੧॥ ਰਹਾਉ ॥
Re cẖiṯ cẖeṯas kī na ḏa▫yāl ḏamoḏar bibahi na jānas ko▫ī Je ḏẖāvėh barahmand kẖand ka▫o karṯā karai so ho▫ī||1|| rahā▫o
(Rey) o my (chit) mind, why are you not (cheytas-i = remember) conscious of the presence of (dayaal) the compassionate (dam-odar = one with string of flowers round the waist, Krishna) Almighty; (na koi) none (bibah-i) else (jaanas-i) knows – and cares for the universe.
You (je y= if) may (dhaavah-i = run) go to any (khandd) part of (brahmandd) the universe, i.e. you may look anywhere; you will find that what (karta) the Creator (karai) does, (su) that (hoi) happens – so do not look to anyone else. 1.
ਜਨਨੀ ਕੇਰੇ ਉਦਰ ਉਦਕ ਮਹਿ ਪਿੰਡੁ ਕੀਆ ਦਸ ਦੁਆਰਾ ॥ ਦੇਇ ਅਹਾਰੁ ਅਗਨਿ ਮਹਿ ਰਾਖੈ ਐਸਾ ਖਸਮੁ ਹਮਾਰਾ ॥੧॥
Jannī kere uḏar uḏak mėh pind kī▫ā ḏas ḏu▫ārā Ḏe▫e ahār agan mėh rākẖai aisā kẖasam hamārā ||1||
IT (keeaa = makes) creates (pindd-u) the body of (das) ten (duaara = gates) openings – nine visible and one hidden – (mah-i) in (udak = water) the fluid of (udar = stomach) the womb (kerey) of (janani) the mother.
IT (dey-i = gives) provides (ahaar-u) sustenance and (raakhai) protects the fetus (mah-i) in (agan-i = fire) the heat of the womb; (aisa) such is (hamaara) our (khasam-u) Master – of all. 1.
ਕੁੰਮੀ ਜਲ ਮਾਹਿ ਤਨ ਤਿਸੁ ਬਾਹਰਿ ਪੰਖ ਖੀਰੁ ਤਿਨ ਨਾਹੀ ॥ ਪੂਰਨ ਪਰਮਾਨੰਦ ਮਨੋਹਰ ਸਮਝਿ ਦੇਖੁ ਮਨ ਮਾਹੀ ॥੨॥
Kummī jal māhi ṯan ṯis bāhar pankẖ kẖīr ṯin nāhī Pūran parmānanḏ manohar samajẖ ḏekẖ man māhī ||2||
(Kummi) the mother-tortoise remains (mah-i) in (Jal) water while its (tan) off springs are (baahar-i) outside; they neither have (pankh) wings to fly to get food nor they get (kheer-u) milk from the mother.
(Samajh) reflect and (deykh-u) see (maahi) in (man) the mind – imagine how they are fed – it is owed to (manohar) the fascinating Master, (parmanand) the source of Supreme bliss (pooran = perfect) who has the powers to do anything. 2.
ਪਾਖਣਿ ਕੀਟੁ ਗੁਪਤੁ ਹੋਇ ਰਹਤਾ ਤਾ ਚੋ ਮਾਰਗੁ ਨਾਹੀ ॥ ਕਹੈ ਧੰਨਾ ਪੂਰਨ ਤਾਹੂ ਕੋ ਮਤ ਰੇ ਜੀਅ ਡਰਾਂਹੀ ॥੩॥੩॥
Pākẖaṇ kīt gupaṯ ho▫e rahṯā ṯā cẖo mārag nāhī Kahai ḏẖannā pūran ṯāhū ko maṯ re jī▫a darāʼnhī ||3||3||
(Keett-u) the worm (rahta) lives (hoey) remaining (gupat-u) hidden (paakhan-i) in a rock (ta cho) for which there is no (maarag-u = path) access.
(Pooran = perfect) the Omnipotent Master provides sustenance even (ko) to (taahoo) that; so o (jee-a) my mind, do not (ddaraahnhi = fear) worry about your sustenance. 3. 3.
ਆਸਾ ਸੇਖ ਫਰੀਦ ਜੀਉ ਕੀ ਬਾਣੀ ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥
Āsā Sekẖ Farīḏ jī▫o kī baṇī Ik▫oaʼnkār saṯgur parsāḏ
Composition of (jeeo) the revered Shekh Farid in Raag Aasa. Invoking the One all-pervasive Creator who may be known by the true guru’s grace.
ਦਿਲਹੁ ਮੁਹਬਤਿ ਜਿੰਨ੍ਹ੍ਹ ਸੇਈ ਸਚਿਆ ॥ ਜਿਨ੍ਹ੍ਹ ਮਨਿ ਹੋਰੁ ਮੁਖਿ ਹੋਰੁ ਸਿ ਕਾਂਢੇ ਕਚਿਆ ॥੧॥
Ḏilahu muhabaṯ jinĥ se▫ī sacẖi▫ā Jinĥ man hor mukẖ hor sė kāʼndẖe kacẖi▫ā ||1||
(Seyee) only those (jinnh) who (muhabat-i) love (dilah-u) from the heart are (sachia = true) genuine in love.
(Jinh) those who have (hor-u = something else) one thing (man-i) in mind and (mukh-i = from mouth) say (hor-u) something else (s-i) they (kaaddhey = called) are known (kachia = raw, useless) false/counterfeit. 1.
ਰਤੇ ਇਸਕ ਖੁਦਾਇ ਰੰਗਿ ਦੀਦਾਰ ਕੇ ॥ ਵਿਸਰਿਆ ਜਿਨ੍ਹ੍ਹ ਨਾਮੁ ਤੇ ਭੁਇ ਭਾਰੁ ਥੀਏ ॥੧॥ ਰਹਾਉ ॥
Raṯe isak kẖuḏā▫e rang ḏīḏār ke visri▫ā jinĥ nām ṯe bẖu▫e bẖār thī▫e ||1|| rahā▫o
Those (ratey) imbued with (isk) love (khudaaey) of the Almighty, (rang-i = loving) wish to have (deedaar) vision of, i.e. long to unite with the Almighty – and thus achieve the objective of human birth.
But those (jinh) by whom (naam-u) the virtues and commands of the Master (visriaa) are forgotten, (tey) they (thee-ey = become) are (bhaar-u) burden (bhuey) on the earth – their lives are of no use. 1.
(Rahaau) dwell on this and contemplate.
ਆਪਿ ਲੀਏ ਲੜਿ ਲਾਇ ਦਰਿ ਦਰਵੇਸ ਸੇ ॥ ਤਿਨ ਧੰਨੁ ਜਣੇਦੀ ਮਾਉ ਆਏ ਸਫਲੁ ਸੇ ॥੨॥
Āp lī▫e laṛ lā▫e ḏar ḏarves se Ŧin ḏẖan jaṇeḏī mā▫o ā▫e safal se ||2||
But only those whom the Almighty (aap-i) IT-self (laaey) attaches to IT’s (larr) garment, i.e. creates love for IT-self, they become (darveys) seekers (dar-i) at IT’s gate, i.e. wish to unite with IT.
(Maau) the mothers (janeydi) bearing (tin = them) such people are (dhann-u) blessed because (sey) they (aaey = come) are born to be (saphal-u) successful – in uniting with the Creator. 2.
ਪਰਵਦਗਾਰ ਅਪਾਰ ਅਗਮ ਬੇਅੰਤ ਤੂ ॥ ਜਿਨਾ ਪਛਾਤਾ ਸਚੁ ਚੁੰਮਾ ਪੈਰ ਮੂੰ ॥੩॥
Parvarḏagār apār agam be▫anṯ ṯū Jinā pacẖẖāṯā sacẖ cẖummā pair mūʼn ||3||
O (parvaradgaar) Sustainer, (tu) You are (apaar) Infinite, (agam) beyond physical reach and (be-ant) without any limitations.
Those who (pachhaata) recognize such an (sach-u) Eternal Master, within, I shall (chumma) kiss their (pair) feet – pay obeisance to them. 3.
ਤੇਰੀ ਪਨਹ ਖੁਦਾਇ ਤੂ ਬਖਸੰਦਗੀ ॥ ਸੇਖ ਫਰੀਦੈ ਖੈਰੁ ਦੀਜੈ ਬੰਦਗੀ ॥੪॥੧॥
Ŧerī panah kẖuḏā▫e ṯū bakẖsanḏgī Sekẖ Farīḏai kẖair ḏījai banḏagī ||4||1||
O (khudaaey) Almighty, I seek Your (panah/panaah) protection, i.e. I place myself in Your care; (tu) You, (bakhsandgi) the gracious Master.
Please (deejay) give me, Shekh Farid, (khair = alms) the benediction of (bandgi) your devotion, i.e. enable me to live by Your virtues and commands. 4. 1.
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ਆਸਾ ॥ ਬੋਲੈ ਸੇਖ ਫਰੀਦੁ ਪਿਆਰੇ ਅਲਹ ਲਗੇ ॥ ਇਹੁ ਤਨੁ ਹੋਸੀ ਖਾਕ ਨਿਮਾਣੀ ਗੋਰ ਘਰੇ ॥੧॥
Āsā. Bolai Sekẖ Farīḏ pi▫āre alah lageIh ṯan hosī kẖāk nimāṇī gor gẖare ||1||
(Aasa) composition of Shekh Farid in Raag Aasa. (Bolai) says Shekh Farid: O (piaarey) dear ones remain (lagey) attached with (allah) the Almighty, i.e. remember to live by ITs virtues and commands – do not get attached and be proud of transitory wealth and relatives.
Ultimately (ih-u = this) the (tan-u) body shall (hosi = become) be reduced to (khaak) dust and (gharey = house) be buried in (nimaani = un honored) the lowly (gor) grave. 1.
ਆਜੁ ਮਿਲਾਵਾ ਸੇਖ ਫਰੀਦ ਟਾਕਿਮ ਕੂੰਜੜੀਆ ਮਨਹੁ ਮਚਿੰਦੜੀਆ ॥੧॥ ਰਹਾਉ ॥
Āj milāvā Sekẖ Farīḏ tākim kūnjaṛī▫ā manhu macẖinḏ▫ṛī▫ā ||1|| rahā▫o
Shekh Farid says: I can (milaava = meet) find the Almighty within (aaj-u = to-day) now if (taakim) I stop (koonjarria) the flying birds – temptations in the world-play from (machinddarria = exciting) causing wavering of (manhu) the mind. 1.
(Rahaau) dwell on this and contemplate.
ਜੇ ਜਾਣਾ ਮਰਿ ਜਾਈਐ ਘੁਮਿ ਨ ਆਈਐ ॥ ਝੂਠੀ ਦੁਨੀਆ ਲਗਿ ਨ ਆਪੁ ਵਞਾਈਐ ॥੨॥
Je jāṇā mar jā▫ī▫ai gẖum na ā▫ī▫ai. Jẖūṯẖī ḏunī▫ā lag na āp vañā▫ī▫ai ||2||
(Jey = if) when we (jaana) know that once we (mar-i) die and (jaaeeai) depart, we shall not (aaeeai) come (ghum-i) back, we should not (vanjnaaeeai = lose) waste (aap-u = self) our lives (lag-i) being attached to (jhootthi = false) transitory (dunia = world) possessions and relatives. 2.
ਬੋਲੀਐ ਸਚੁ ਧਰਮੁ ਝੂਠੁ ਨ ਬੋਲੀਐ ॥ ਜੋ ਗੁਰੁ ਦਸੈ ਵਾਟ ਮੁਰੀਦਾ ਜੋਲੀਐ ॥੩॥
Bolī▫ai sacẖ ḏẖaram jẖūṯẖ na bolī▫ai Jo gur ḏasai vāt murīḏā jolī▫ai ||3||
We should (boliai) speak (sach-u) the truth in (dharam-u) righteousness and not (boliai) speak (jhootth) untruths/falsehood.
Like (mureeda) a disciple, one should (joliai) go on (vaatt) the path (Jo) which the guru (dasai) tells. 3.
ਛੈਲ ਲੰਘੰਦੇ ਪਾਰਿ ਗੋਰੀ ਮਨੁ ਧੀਰਿਆ ॥ ਕੰਚਨ ਵੰਨੇ ਪਾਸੇ ਕਲਵਤਿ ਚੀਰਿਆ ॥੪॥
Cẖẖail langẖanḏe pār gorī man ḏẖīri▫ā Kancẖan vanne pāse kalvaṯ cẖīri▫ā ||4||
Seeing (chhail) a brave young man (langhandey) go (paar-i) across, (gori) the tender girl’s (man-u) mind (dheeria) feels assured, i.e. seeing sincere seekers overcoming vices in the world-play, ordinary people also try to do the same – and unite with the Creator.
But those who are (vanney = dyed) imbued with love for (kanchan = gold) wealth, i.e. those who commit vices for the sake of wealth, their (paasey = side of body) bodies are (cheeria) incised (kalvat-i) with a saw, i.e. they are subjected to suffering – by being put in cycles of reincarnation. 4.
ਸੇਖ ਹੈਯਾਤੀ ਜਗਿ ਨ ਕੋਈ ਥਿਰੁ ਰਹਿਆ ॥ ਜਿਸੁ ਆਸਣਿ ਹਮ ਬੈਠੇ ਕੇਤੇ ਬੈਸਿ ਗਇਆ ॥੫॥
Sekẖ haiyāṯī jag na ko▫ī thir rahi▫ā Jis āsaṇ ham baiṯẖe keṯe bais ga▫i▫ā ||5||
Says (seykh) Shekh Farid: (Na koi) no one (rahiaa) lives (haiyaati) life (jag-i) in the world (thir-u = stable) permanently.
(Aasan-i) the seat on (jis-u) which we (baitthey) are sitting, (ketey) any number of people (bais-i) have sat and (gaiaa) departed, i.e. people are forever being born and dying. 5.
It is like these:
ਕਤਿਕ ਕੂੰਜਾਂ ਚੇਤਿ ਡਉ ਸਾਵਣਿ ਬਿਜੁਲੀਆਂ ॥ ਸੀਆਲੇ ਸੋਹੰਦੀਆਂ ਪਿਰ ਗਲਿ ਬਾਹੜੀਆਂ ॥੬॥
Kaṯik kūʼnjāʼn cẖeṯ da▫o sāvaṇ bijulī▫āʼn Sī▫āle sohanḏī▫āʼn pir gal bāhṛī▫āʼn ||6||
(Koonjaa-n) the migratory birds come – to the plains – (katik) in the month of Katik – onset of cold season and later leave, (ddau) the jungle fires occur (cheyt-i) in the month of Chet – start of hot season and (bijuliaa’n) the lighting strikes (saavan-i) in the month of Saavan – rainy season.
(Seeaaley) in cold weather having (baaharreeaa’n) arms (gal-i = round the neck) round (pir) the beloved feel (sohandiaa’n) good – all these are seasonal, so is life not permanent. 6.
ਚਲੇ ਚਲਣਹਾਰ ਵਿਚਾਰਾ ਲੇਇ ਮਨੋ ॥ ਗੰਢੇਦਿਆਂ ਛਿਅ ਮਾਹ ਤੁੜੰਦਿਆ ਹਿਕੁ ਖਿਨੋ ॥੭॥
Cẖale cẖalaṇhār vicẖārā le▫e mano Gandẖeḏi▫āʼn cẖẖi▫a māh ṯuṛanḏi▫ā hik kẖino ||7||
If one (vichaara le-iy) reflects (mano) in the mind s/he would realize that (chalanhaar) the mortal (chaley) departs –when the lifespan is over.
While it takes (chhia) six (maah) months for the body (ganddheydiaa’n) to form, it takes only (hike) one (khino) moment (turrandiaa = breaking) to die, I .e. one should be conscious that death may come un-announced at any time. 7.
ਜਿਮੀ ਪੁਛੈ ਅਸਮਾਨ ਫਰੀਦਾ ਖੇਵਟ ਕਿੰਨਿ ਗਏ ॥ ਜਾਲਣ ਗੋਰਾਂ ਨਾਲਿ ਉਲਾਮੇ ਜੀਅ ਸਹੇ ॥੮॥੨॥
Jimī pucẖẖai asmān Farīḏā kẖevat kinn ga▫e Jālaṇ gorāʼn nāl ulāme jī▫a sahe ||8||2||
Says Farid: (Jimi) the earth (puchhai) asks (asmaan) the sky as to (kinn-i) how many (kheyvatt y= boatman) leaders (gaey) have passed through?
They are countless – their bodies have been either (jaalan = burnt) cremated or are (naal-i = with) in (gora) graves, while their (jeea) souls have to (sahey) bear (ulaamey = blame) consequences – for deeds in life. 8. 2.
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