SGGS pp 793-794, Raag Soohi Ravidas Ji and Farid Ji.

 

ਰਾਗੁ ਸੂਹੀ ਬਾਣੀ ਸ੍ਰੀ ਰਵਿਦਾਸ ਜੀਉ ਕੀ   ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥

Rāg sūhī baṇī sarī Raviḏās jī▫o kī  Ik▫oaʼnkār saṯgur parsāḏ.

 

(Baani = words) composition of (sri, jeeo) revered Ravidas in Raga Soohi. Invoking the One all-pervasive Creator who may be known with the true guru’s grace/guidance.

 

ਸਹ ਕੀ ਸਾਰ ਸੁਹਾਗਨਿ ਜਾਨੈ ॥ ਤਜਿ ਅਭਿਮਾਨੁ ਸੁਖ ਰਲੀਆ ਮਾਨੈ ॥

Sah kī sār suhāgan jānai.  Ŧaj abẖimān sukẖ ralī▫ā mānai.

 

(Suhaagan-i = fortunate) a wife who lives with the husband (jaanai) knows (saar = information) liking (ki) of (sah = master) the husband, i.e. the devotee knows that the Almighty likes the creatures to live by IT’s commands.

S/he (taj-i) gives up (abhimaan-u) vanity – obeys commands and – (maanai) enjoys (sukh-u) peace and (raleeaa) merriment – in company of the Almighty-husband.

 

ਤਨੁ ਮਨੁ ਦੇਇ ਨ ਅੰਤਰੁ ਰਾਖੈ ॥ ਅਵਰਾ ਦੇਖਿ ਨ ਸੁਨੈ ਅਭਾਖੈ ॥੧॥

Ŧan man ḏe▫e na anṯar rākẖai.  Avrā ḏekẖ na sunai abẖākẖai. ||1||

 

S/he (dey-i) gives her (tan-u) body and (man-u) mind, i.e. thinks and acts by Divine commands, and (na raakhai) keeps no (antar-u = distance) reservations.

S/he is not motivated (deykh-i) by seeing (avra) others or (sunai) listening to (abhaakhai) what is not worth listening, i.e. to evil. 1.

 

ਸੋ ਕਤ ਜਾਨੈ ਪੀਰ ਪਰਾਈ ॥ ਜਾ ਕੈ ਅੰਤਰਿ ਦਰਦੁ ਨ ਪਾਈ ॥੧॥ ਰਹਾਉ ॥

So kaṯ jānai pīr parā▫ī.  Jā kai anṯar ḏaraḏ na pā▫ī. ||1|| rahā▫o.

 

(Kat) how can (so) that person (jaanai = know) realize (peer/peerr) pain of (praaee) others, (ja kai) in whose (antar-i = inner-self) mind the Almighty has not (paaee) put (darad-u = pain) compassion for others. 1.

(Rahaau) dwell on this and contemplate.

 

ਦੁਖੀ ਦੁਹਾਗਨਿ ਦੁਇ ਪਖ ਹੀਨੀ ॥ ਜਿਨਿ ਨਾਹ ਨਿਰੰਤਰਿ ਭਗਤਿ ਨ ਕੀਨੀ ॥

Ḏukẖī ḏuhāgan ḏu▫e pakẖ hīnī.  Jin nāh niranṯar bẖagaṯ na kīnī.

 

(Duhaagan-i = unfortunate) an abandoned wife who does not receive Divine grace because of his/her deeds (dukhi) comes to grief because s/he (heeni = without) gets no solace – on (duey-i) both (pakh) sides, i.e. here in life and in the hereafter.

S/he is one (jin-i) who does not (keeni = does) practice (bhagat-i = devotion) living by commands of (naah) the Master (nirantar-i = without gap) continuously, i.e. she forgets the Almighty and falls prey to temptations.

 

ਪੁਰ ਸਲਾਤ ਕਾ ਪੰਥੁ ਦੁਹੇਲਾ ॥ ਸੰਗਿ ਨ ਸਾਥੀ ਗਵਨੁ ਇਕੇਲਾ ॥੨॥

Pur salāṯ kā panth ḏuhelā.  Sang na sāthī gavan ikelā. ||2||

 

(Panth) the path (ka = of) over (pursalaat) the bridge is (duheyla) difficult, i.e. the period when the soul is detained by Divine justice, i.e. is denied union with the Almighty – is hard; there is no (sang-i) company or (saathi) companion and the soul (gavan-u) goes (ikeyla) alone – i.e. there is no one to help. 2.

 

ਦੁਖੀਆ ਦਰਦਵੰਦੁ ਦਰਿ ਆਇਆ ॥ ਬਹੁਤੁ ਪਿਆਸ ਜਬਾਬੁ ਨ ਪਾਇਆ ॥ ਕਹਿ ਰਵਿਦਾਸ ਸਰਨਿ ਪ੍ਰਭ ਤੇਰੀ ॥ ਜਿਉ ਜਾਨਹੁ ਤਿਉ ਕਰੁ ਗਤਿ ਮੇਰੀ ॥੩॥੧॥

Ḏukẖī▫ā ḏaraḏvanḏ ḏar ā▫i▫ā.  Bahuṯ pi▫ās jabāb na pā▫i▫ā.  Kahi Raviḏās saran parabẖ ṯerī.  Ji▫o jānhu ṯi▫o kar gaṯ merī. ||3||1||

 

(Dukheeaa) in distress and (daradvand-u) in pain, I (aaiaa) came (dar-i = gate) to You for solace, o Almighty; I had (bahut-u) great (piaas-u = thirst) yearning to meet You but did not (paaiaa) receive (jabaab-u = reply) any response – because of my faults.

Says Ravidas: O (prabh) Almighty, I have sought (saran-i = sanctuary) Your care; please (kar-i = do, gat-i = freedom) save me from rebirth (jio = as, jaanhu-u = you like) without considering my shortcomings – and unite with You. 3. 1.

 

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ਸੂਹੀ ॥ ਜੋ ਦਿਨ ਆਵਹਿ ਸੋ ਦਿਨ ਜਾਹੀ ॥ ਕਰਨਾ ਕੂਚੁ ਰਹਨੁ ਥਿਰੁ ਨਾਹੀ ॥ ਸੰਗੁ ਚਲਤ ਹੈ ਹਮ ਭੀ ਚਲਨਾ ॥ ਦੂਰਿ ਗਵਨੁ ਸਿਰ ਊਪਰਿ ਮਰਨਾ ॥੧॥

Sūhī.  Jo ḏin āvahi so ḏin jāhī.  Karnā kūcẖ rahan thir nāhī.  Sang cẖalaṯ hai ham bẖī cẖalnā.  Ḏūr gavan sir ūpar marnā. ||1||

 

Composition in Raga Soohi: (Jo = whatever) every (din) day that (aavah-i) comes, (so) that (din) day (jaahi) goes, i.e. the remaining lifespan is being reduced; (rahan-u) stay in the world is (naahi) not (thir-u) permanent; everyone has (karna = do, kooch-u = departure) to depart.

We can see (sang-u = company) those with us (chalat = moving, hai = are) leaving, (ham) we (bhi) also have (chalna) to go; (gavan-u) the journey (door-i = far) long, (marna) death is written (oopar-i) on (sir) the head, i.e. death is preordained for everyone who is born. 1.

 

Page 794

 

ਕਿਆ ਤੂ ਸੋਇਆ ਜਾਗੁ ਇਆਨਾ ॥ ਤੈ ਜੀਵਨੁ ਜਗਿ ਸਚੁ ਕਰਿ ਜਾਨਾ ॥੧॥ ਰਹਾਉ ॥

Ki▫ā ṯū so▫i▫ā jāg i▫ānā.  Ŧai jīvan jag sacẖ kar jānā. ||1|| rahā▫o.

 

O (iaana = child, ignorant) careless person, (jaag-u) wake up, (kiaa) why are (too) you (soiaa) asleep, i.e. why are you unmindful of death which is inevitable.

(Tai) you (kar-i = make, jaana = know/believe) engage in make-believe that life (jag-i) in the world is (sach-u = true) permanent. 1.

(Rahaau) pause and reflect on this.

 

ਜਿਨਿ ਜੀਉ ਦੀਆ ਸੁ ਰਿਜਕੁ ਅੰਬਰਾਵੈ ॥ ਸਭ ਘਟ ਭੀਤਰਿ ਹਾਟੁ ਚਲਾਵੈ ॥ ਕਰਿ ਬੰਦਿਗੀ ਛਾਡਿ ਮੈ ਮੇਰਾ ॥ ਹਿਰਦੈ ਨਾਮੁ ਸਮ੍ਹ੍ਹਾਰਿ ਸਵੇਰਾ ॥੨॥

Jin jī▫o ḏī▫ā so rijak ambrāvai.  Sabẖ gẖat bẖīṯar hāt cẖalāvai.  Kar banḏigī cẖẖād mai merā.  Hirḏai nām samĥār saverā. ||2||

 

The Creator (jin-i) who (deeaa) gave (jeeo) life, (su) that also (ambraavai) reaches (rijak-u) the wherewithal, i.e. the Creator also gives guidance on how to lead life; and for that (chalaavai) runs (haatt-u) a shop (bheetar-i) within (sabh) all, i.e. being present in all, IT motivates from within.

You should (chhaadd-i) give up thinking of (mai) I and (meyra) mine, i.e. do nt be attached to the world-play; (kar-i = do, bandigi = job of servant) be in obedience; and (samhaar-i = take care) pay attention to Naam-u, i.e. instructions of the creator, (hirdai) in your mind (saveyra = morning) early – in life now. 2.

 

ਜਨਮੁ ਸਿਰਾਨੋ ਪੰਥੁ ਨ ਸਵਾਰਾ ॥ ਸਾਂਝ ਪਰੀ ਦਹ ਦਿਸ ਅੰਧਿਆਰਾ ॥ ਕਹਿ ਰਵਿਦਾਸ ਨਿਦਾਨਿ ਦਿਵਾਨੇ ॥ ਚੇਤਸਿ ਨਾਹੀ ਦੁਨੀਆ ਫਨ ਖਾਨੇ ॥੩॥੨॥

Janam sirāno panth na savārā.  Sāʼnjẖ parī ḏah ḏis anḏẖi▫ārā.  Kahi Raviḏās niḏān ḏivāne.  Cẖeṯas nāhī ḏunī▫ā fan kẖāne. ||3||2||

 

(Janam-u) human birth/life (siraano = passing) is approaching the end but you have not (savaara = corrected, panth = path) done the course-correction.

When (saa’njh) evening (pari) sets in then there will be (andhiaara) darkness (dah = ten, dis = sides) all over, i.e. nothing can be done when the end comes.

Says Ravidas: O (nidaan-i) ignorant (divaaney = mad) mindless person, you do not (ch-etas-i) bring to mind that (duneeaa) the world is (khaney = house of, fan = destruction) perishable, i.e. all creatures perish – and you should understand the purpose of human birth to live by Naam. 3. 2.

 

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ਸੂਹੀ ॥ ਊਚੇ ਮੰਦਰ ਸਾਲ ਰਸੋਈ ॥ ਏਕ ਘਰੀ ਫੁਨਿ ਰਹਨੁ ਨ ਹੋਈ ॥੧॥

Sūhī.  Ūcẖe manḏar sāl raso▫ī.  Ėk gẖarī fun rahan na ho▫ī. ||1||

 

Composition in Raga Soohi: We build (oochey) high (mandar) mansions with (rasoee = kitchen, saal = house) cooking and dining spaces; but one (na hoee = not happen) does not (rahan-u) live in them even for (eyk) one (ghari/gharri) moment (phun-i = then) when the end comes. 1.

 

ਇਹੁ ਤਨੁ ਐਸਾ ਜੈਸੇ ਘਾਸ ਕੀ ਟਾਟੀ ॥ ਜਲਿ ਗਇਓ ਘਾਸੁ ਰਲਿ ਗਇਓ ਮਾਟੀ ॥੧॥ ਰਹਾਉ ॥

Ih ṯan aisā jaise gẖās kī tātī.  Jal ga▫i▫o gẖās ral ga▫i▫o mātī. ||1|| rahā▫o.

 

(Ih-u) this (tan-u) body (aisa) such (jaisey) as is (ttaatti) a screen made (ki) of (ghaas) grass; (ghaas-u) the grass (jal-i gaio) is burnt and (ral-i gaio) mixes with (maatti = soil) dust, i.e. the body has no value after death. 1.

(Rahaau) pause and reflect on this.

 

ਭਾਈ ਬੰਧ ਕੁਟੰਬ ਸਹੇਰਾ ॥ ਓਇ ਭੀ ਲਾਗੇ ਕਾਢੁ ਸਵੇਰਾ ॥੨॥

Bẖā▫ī banḏẖ kutamb saherā.  O▫e bẖī lāge kādẖ saverā. ||2||

 

(Bhaaee) brothers, (bandh) relatives and (kuttamb) the family who (saheyra) remain with one when alive; (oey) they (bhi) also (laag-e) start saying (kaaddh-u) take out – the body from the house – (sav-era = early) quickly 2.

 

ਘਰ ਕੀ ਨਾਰਿ ਉਰਹਿ ਤਨ ਲਾਗੀ ॥ ਉਹ ਤਉ ਭੂਤੁ ਭੂਤੁ ਕਰਿ ਭਾਗੀ ॥੩॥

Gẖar kī nār urėh ṯan lāgī.  Uh ṯa▫o bẖūṯ bẖūṯ kar bẖāgī. ||3||

 

(Naar-i) woman (ki) of (ghar) the house, i.e. the wife, who (laagi) is attached to the husband (urah-i) with heart and (tan-u) body; (uh = that) she (kar-i) treats/calls the body (bhoot-u) a ghost and (bhaagi = runs) keeps away, i.e. all relationships last as long as one is alive. 3.

 

ਕਹਿ ਰਵਿਦਾਸ ਸਭੈ ਜਗੁ ਲੂਟਿਆ ॥ ਹਮ ਤਉ ਏਕ ਰਾਮੁ ਕਹਿ ਛੂਟਿਆ ॥੪॥੩॥

Kahi Raviḏās sabẖai jag lūti▫ā.  Ham ṯa▫o ek rām kahi cẖẖūti▫ā. ||4||3||

 

Says Ravidas: (Sabhai) the whole (jag-u) world (loottiaa) has been robbed, i.e. everybody is enticed and attached to the world-play.

(Ham) I (chhoottiaa = freed) am not attached to the world-play – and its vices – (tau) simply (kah-i = saying) by remembering and living by commands of (eyk) One (raam) all-pervasive Almighty, i.e. I live in the world but am detached from it. 4. 3.

 

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ੴ ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ ॥ ਰਾਗੁ ਸੂਹੀ ਬਾਣੀ ਸੇਖ ਫਰੀਦ ਜੀ ਕੀ ॥

Ik▫oaʼnkār saṯgur parsāḏ.  Rāg sūhī baṇī Sekẖ Farīḏ jī kī.

 

Invoking the One all-pervasive Creator who may be known with the true Guru’s grace. (Baani) compositions of (ji) revered (seykh) Sheikh Farid.

 

Note: In this Shabad Sheikh Farid uses yearning of a woman separated from her husband as metaphor to describe that of the soul who forgets the Almighty. He says the cause of separation of the soul from the Almighty is its base conduct. If the human being lives according to instructions of the Creator to the soul before birth, – which are present in one’s conscience – then one is bestowed Divine grace and unites with the Almighty.

 

ਤਪਿ ਤਪਿ ਲੁਹਿ ਲੁਹਿ ਹਾਥ ਮਰੋਰਉ ॥ ਬਾਵਲਿ ਹੋਈ ਸੋ ਸਹੁ ਲੋਰਉ ॥

Ŧap ṯap luhi luhi hāth marora▫o.  Bāval ho▫ī so saho lora▫o.

 

The soul-wife says: (Tap-i tap-i = feeling heat) being in distress, (luh-i luh-i = burning) suffering due to pangs of separation, I (marorau) wrench my (haath) hands – to think where I have gone wrong to be separated from the Beloved.

I have (hoee) gone (baaval) mad (lorau) searching for (so = that) the (sah-u) Almighty-husband.

 

ਤੈ ਸਹਿ ਮਨ ਮਹਿ ਕੀਆ ਰੋਸੁ ॥ ਮੁਝੁ ਅਵਗਨ ਸਹ ਨਾਹੀ ਦੋਸੁ ॥੧॥

Ŧai sėh man mėh kī▫ā ros.  Mujẖ avgan sah nāhī ḏos. ||1||

 

(Tai) You my (sah-i) Master, (keeaa = do) bear (ros-u) anger towards me (mah-i) in (man) the mind; it is due to (mujh-u) my (avgan) faults, there is no (dos-u) blame on You, my (sah) Master. 1.

 

ਤੈ ਸਾਹਿਬ ਕੀ ਮੈ ਸਾਰ ਨ ਜਾਨੀ ॥ ਜੋਬਨੁ ਖੋਇ ਪਾਛੈ ਪਛੁਤਾਨੀ ॥੧॥ ਰਹਾਉ ॥

Ŧai sāhib kī mai sār na jānī.  Joban kẖo▫e pācẖẖai pacẖẖuṯānī. ||1|| rahā▫o.

 

The soul laments: (Mai) I did not (jaan-i = know) realize (saar) the worth of (tai) You (sahib) the Master, i.e. the comfort/peace I could enjoy by compliance with Your instructions.

Now (paachhai) after (khoey) losing (joban-u) youth, I (pachhutaani) repent, i.e. I repent for having lost the opportunity provided by human birth to live by Your commands. (Note: This metaphor of youth in which a couple enjoy each other’s company is often likened in Gurbani to the opportunity in human birth to remember God, to be at peace in life, as also be enabled to ultimately attain union with the Almighty). 1.

(Rahaau) pause and reflect on this.

 

ਕਾਲੀ ਕੋਇਲ ਤੂ ਕਿਤ ਗੁਨ ਕਾਲੀ ॥ ਅਪਨੇ ਪ੍ਰੀਤਮ ਕੇ ਹਉ ਬਿਰਹੈ ਜਾਲੀ ॥ ਪਿਰਹਿ ਬਿਹੂਨ ਕਤਹਿ ਸੁਖੁ ਪਾਏ ॥ ਜਾ ਹੋਇ ਕ੍ਰਿਪਾਲੁ ਤਾ ਪ੍ਰਭੂ ਮਿਲਾਏ ॥੨॥

Kālī ko▫il ṯū kiṯ gun kālī.  Apne parīṯam ke ha▫o birhai jālī.  Pirėh bihūn kaṯėh sukẖ pā▫e.  Jā ho▫e kirpāl ṯā parabẖū milā▫e. ||2||

 

Question: O (kaali) black Koel – a singing bird – (kit-u) what (gun = quality) caused (too) you to be (kaali) black?

Answer: I have been (jaali) burnt (birhai) by separation (key = of) from (apney = own) my (preetam) beloved. (Message: The human mind which forgets the Almighty, withers).

(Katah-i = where) how can a wife (paaey = obtain) be at (sukh-u) peace (bihoon) without company of (pirah-i) the husband, i.e. the human mind oblivious of the Almighty runs all over and remains restless.

(Jey) if (prabhoo) the Almighty (hoey) is (kripaal-u) kind, (ta) then IT (milaaey) unites with IT-self. 2.

 

ਵਿਧਣ ਖੂਹੀ ਮੁੰਧ ਇਕੇਲੀ ॥ ਨਾ ਕੋ ਸਾਥੀ ਨਾ ਕੋ ਬੇਲੀ ॥ ਕਰਿ ਕਿਰਪਾ ਪ੍ਰਭਿ ਸਾਧਸੰਗਿ ਮੇਲੀ ॥ ਜਾ ਫਿਰਿ ਦੇਖਾ ਤਾ ਮੇਰਾ ਅਲਹੁ ਬੇਲੀ ॥੩॥

viḏẖaṇ kẖūhī munḏẖ ikelī.  Nā ko sāthī nā ko belī.  Kar kirpā parabẖ sāḏẖsang melī.  Jā fir ḏekẖā ṯā merā alhu belī. ||3||

 

(Mundh) a soul-woman (vi-dhan = without husband) who forgets – Divine commands of and cannot experience the Almighty within, is like one who (khoohi/khuaaee) loses the way and is (ikeyli) alone – there is no one to help. There is (na ko = not any) no (saathi) companion and no (beyli) friend, to help.

The Almighty (kar-i kirpa) kindly (meyli = cause to meet) led me to (saadhsang-i) company of the guru, i.e. to holy congregation where one listens to virtues of the Almighty and learns to live by IT’s commands.

Now (ja) when I (deykha) look, I find (meyra) my (beyli) friend (alah-u) the Almighty present, to help. 3.

 

ਵਾਟ ਹਮਾਰੀ ਖਰੀ ਉਡੀਣੀ ॥ ਖੰਨਿਅਹੁ ਤਿਖੀ ਬਹੁਤੁ ਪਿਈਣੀ ॥ ਉਸੁ ਊਪਰਿ ਹੈ ਮਾਰਗੁ ਮੇਰਾ ॥ ਸੇਖ ਫਰੀਦਾ ਪੰਥੁ ਸਮ੍ਹ੍ਹਾਰਿ ਸਵੇਰਾ ॥੪॥੧॥

vāt hamārī kẖarī udīṇī.  Kẖanni▫ahu ṯikẖī bahuṯ pi▫īṇī.  Us ūpar hai mārag merā.  Sekẖ Farīḏā panth samĥār saverā. ||4||1||

 

O souls: (Hamaari) our (vaatt) path is (khari) very (uddeeni = sad without company) lonely, i.e. the soul is alone after leaving the body.

It is (bahut-u) very (paeeni) narrow, (tikhi) sharper (khanniah-u) than a dagger, i.e. there is no way to escape – from having to account for deeds in life.

(Meyra) my (maarag-u = path) travel is (oopar-i) on (us) that, i.e. we should be conscious that we will have to account for our deeds

O Sheikh Farid, (samhaar-i = take care) be conscious of (panth-u) the path (saveyra = morning) early in life, i.e. live by Divine commands so that you do not have to face consequences of any transgressions committed in life. 4. 1.

 

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Note: In the Shabad below, Sheikh Farid a Sufi saint describes the despair of the seeker for being separated from the Almighty. He says this is caused by the human being not living such as would help overcome temptations of the world-play – which keep one away from the Almighty. It appears that Guru Nanak had read and responded to almost everything in this Shabad indicating despair, word-by-word in his Shabad starting with “Jap tap ka ban beyrrula” on SGGS page 729, – meaning build the boat of remembrance and detachment from the world-play – as against not being able to build that boat in this Shabad.

 

ਸੂਹੀ ਲਲਿਤ ॥ ਬੇੜਾ ਬੰਧਿ ਨ ਸਕਿਓ ਬੰਧਨ ਕੀ ਵੇਲਾ ॥ ਭਰਿ ਸਰਵਰੁ ਜਬ ਊਛਲੈ ਤਬ ਤਰਣੁ ਦੁਹੇਲਾ ॥੧॥

Sūhī laliṯ.  Beṛā banḏẖ na saki▫o banḏẖan kī velā.  Bẖar sarvar jab ūcẖẖlai ṯab ṯaraṇ ḏuhelā. ||1||

 

Composition in Raga Soohi with Raagini – sub musical meter – Lalit. If one is not (sakio) able to (bandh-i) build (beyrra) the boat/ship (ki) at (veyla) the time of (badhan) building, i.e. in advance, – one does not condition his/her mind to be able to overcome temptations.

Then (jab) when (sarvar-u) the ocean (bhar-i) fills and (oochhlai) rises due to turbulence, (tab) then (taran-u = swimming) getting across becomes (duheyla) difficult, i.e. one who keeps postponing practice of Naam or Divine virtues and commands, keeps gets increasingly entangled with vices in the world but later it becomes difficult to get rid of them. 1.

 

ਹਥੁ ਨ ਲਾਇ ਕਸੁੰਭੜੈ ਜਲਿ ਜਾਸੀ ਢੋਲਾ ॥੧॥ ਰਹਾਉ ॥

Hath na lā▫e kasumbẖ▫ṛai jal jāsī dẖolā. ||1|| rahā▫o.

 

O (ddhola) dear, do not (laaey = put, hath = hand) touch (kasumbhrrai) the safflower – which is attractive but its color is short-lived -, the hand (jaasi) shall (jal-i) get burnt, i.e. do not let yourself fall prey to temptations as you will suffer. 1.

(Rahaau) pause and reflect on this.

 

ਇਕ ਆਪੀਨ੍ਹ੍ਹੈ ਪਤਲੀ ਸਹ ਕੇਰੇ ਬੋਲਾ ॥ ਦੁਧਾ ਥਣੀ ਨ ਆਵਈ ਫਿਰਿ ਹੋਇ ਨ ਮੇਲਾ ॥੨॥

Ik āpīnĥai paṯlī sah kere bolā.  Ḏuḏẖā thaṇī na āvī fir ho▫e na melā. ||2||

 

(Ik = one) firstly the soul (aapeenhai) herself is (patli = thin) weak-minded to succumb to vices, and also does not obey (bola = words) commands (keyrey) of (sah) the Master.

One should remember that the way (dudhaa) milk does not (aavaee) come back to (thanee) teats of the mother, human birth (na hoey = happens) is not (meyla = union) obtained (phir-i) again. 2.

 

ਕਹੈ ਫਰੀਦੁ ਸਹੇਲੀਹੋ ਸਹੁ ਅਲਾਏਸੀ ॥ ਹੰਸੁ ਚਲਸੀ ਡੁੰਮਣਾ ਅਹਿ ਤਨੁ ਢੇਰੀ ਥੀਸੀ ॥੩॥੨॥

Kahai Farīḏ sahelīho saho alā▫esī.  Hans cẖalsī dummṇā ah ṯan dẖerī thīsī. ||3||2||

 

(Kahai) says Farid: O (saheylio) friends, when (sah-u) the Master (alaaeysi) calls, i.e. the end comes, a self-willed (hans-u) the soul (ddummnaa = in duality) shall go on another path away from the Almighty, i.e. will be reborn, while (ah-i) this (tan-u) body (theesi) shall become (ddheyri) a heap of dust – shall perish, i.e. human birth would have been wasted. 3. 2.