SGGS pp 1381-1383, Farid Ji Slok 67-97

 

ਫਰੀਦਾ ਇਟ ਸਿਰਾਣੇ ਭੁਇ ਸਵਣੁ ਕੀੜਾ ਲੜਿਓ ਮਾਸਿ ॥ ਕੇਤੜਿਆ ਜੁਗ ਵਾਪਰੇ ਇਕਤੁ ਪਇਆ ਪਾਸਿ ॥੬੭॥

Farīḏā it sirāṇe bẖu▫e savaṇ kīṛā laṛi▫o mās.  Keṯ▫ṛi▫ā jug vāpre ikaṯ pa▫i▫ā pās. ||67||

 

Farid says on behalf of one who lies buried in the grave: (Savan-u) sleeping (bhuiey) on the ground/in the grave with (itt) a brick (siraaney) as pillow under the head, and (keerra) insects (larrio) biting/eating into (maas-i) the flesh.

(Keytrriaa) so many (jug) ages (vaaprey) have passed since (paiaa) lying (paas-i) with (ikat-u) the One, i.e. since the soul-wife enjoyed company of the Almighty-husband. 67.

 

Note: This is the yearning of the body waiting for the Day of Judgment when soul would enter the body and God would talk to it.

 

ਫਰੀਦਾ ਭੰਨੀ ਘੜੀ ਸਵੰਨਵੀ ਟੁਟੀ ਨਾਗਰ ਲਜੁ ॥ ਅਜਰਾਈਲੁ ਫਰੇਸਤਾ ਕੈ ਘਰਿ ਨਾਠੀ ਅਜੁ ॥੬੮॥

Farīḏā bẖannī gẖaṛī savannvī tutī nāgar laj.  Ajrā▫īl faresṯā kai gẖar nāṯẖī aj. ||68||

 

Says Farid: (Sava’nnvee) the beautiful (gharree = pitcher) body (bhanee = broken) dies and (naagar) beautiful (laj-u) string – breaths which keep the body alive – (ttuttee) has broken.

Then Azrael (farestaa/farishta = angel) the messenger of death comes and gets hold of the soul; to (kai) whose (ghar-i) house will it (naatthee) run (aj-u = today) now for help, i.e. the soul cannot escape accountability for deeds and facing their consequences. 68.

 

ਫਰੀਦਾ ਭੰਨੀ ਘੜੀ ਸਵੰਨਵੀ ਟੂਟੀ ਨਾਗਰ ਲਜੁ ॥ ਜੋ ਸਜਣ ਭੁਇ ਭਾਰੁ ਥੇ ਸੇ ਕਿਉ ਆਵਹਿ ਅਜੁ ॥੬੯॥

Farīḏā bẖannī gẖaṛī savannvī tūtī nāgar laj.  Jo sajaṇ bẖu▫e bẖār the se ki▫o āvahi aj. ||69||

 

Says Farid: (Sava’nnvee) the beautiful (gharree = pitcher) body (bhanee = broken) dies and (naagar) beautiful (laj-u) string – breaths which keep the body alive – (ttuttee) has broken.

Those (sajan) friends (jo) who were (bhaar-u) burden, i.e. for whose sake one commits transgressions (bhuiey = on earth) in life, (sey) they (kiau = how?) cannot (aavah-i) come (aj-u = today) now, i.e. they are not there to help when the soul is hauled up for committing transgressions for their sake. 69.

 

ਫਰੀਦਾ ਬੇ ਨਿਵਾਜਾ ਕੁਤਿਆ ਏਹ ਨ ਭਲੀ ਰੀਤਿ ॥ ਕਬਹੀ ਚਲਿ ਨ ਆਇਆ ਪੰਜੇ ਵਖਤ ਮਸੀਤਿ ॥੭੦॥

Farīḏā be nivājā kuṯi▫ā eh na bẖalī rīṯ. Kabhī cẖal na ā▫i▫ā panje vakẖaṯ masīṯ. ||70||

 

Says Farid: O (beynivaaja) shameless/thankless (kutiaa = dog) human being, (eyh) this is not (bhalee) a good (reet-i) practice.

The Almighty Master looks after you but you (kabahee na) never (chal-i = walked, aaiaa = came) come (maseet-i) the mosque to pray (panjey) five (vakhat) times, i.e. it is shameful not to acknowledge and obey the Creator and Sustainor. 70.

 

Note: It is prescribed for Muslims to participate in prayer five times a day.

 

ਉਠੁ ਫਰੀਦਾ ਉਜੂ ਸਾਜਿ ਸੁਬਹ ਨਿਵਾਜ ਗੁਜਾਰਿ ॥ ਜੋ ਸਿਰੁ ਸਾਂਈ ਨਾ ਨਿਵੈ ਸੋ ਸਿਰੁ ਕਪਿ ਉਤਾਰਿ ॥੭੧॥

Uṯẖ Farīḏā ujū sāj subah nivāj gujār.  Jo sir sāʼn▫ī nā nivai so sir kap uṯār. ||71||

 

O Farid/human being, (utth-i) get up – do not be lazy – (saaj-i) perform (ujoo) washing hands, feet and face, i.e. clean yourself and (guzaar-i) offer (subah) the morning (nivaaj/Namaaz) prayer, i.e. be committed to obey orders of the Prophet.

(Sir-u) the head (jo) which does not (nivai) bow to (saa’nee) the Master, (kap-i = cut, utaar-i = drop) drop that person dead, i.e. one who does not obey the Sustainor Almighty has no right to be alive. 71.

 

ਜੋ ਸਿਰੁ ਸਾਈ ਨਾ ਨਿਵੈ ਸੋ ਸਿਰੁ ਕੀਜੈ ਕਾਂਇ ॥ ਕੁੰਨੇ ਹੇਠਿ ਜਲਾਈਐ ਬਾਲਣ ਸੰਦੈ ਥਾਇ ॥੭੨॥

Jo sir sā▫ī nā nivai so sir kījai kāʼn▫e.  Kunne heṯẖ jalā▫ī▫ai bālaṇ sanḏai thā▫e. ||72||

 

(Sir-u) the head (jo) which does not (nivai) bow to (saaee/saa’nee) the Master; (kaa’ney) what to do with (so) that (sir-u) head?

It should (jalaaeeai) be burnt (heytth-i) under (ku’nney) the cooking pot (thaaey) in place (sandai) of (baalan-u) firewood, i.e. such a life is disgraceful and is put in fire of hell according to Semitic belief – and in cycles of births and deaths according to Eastern faiths. 72.

 

ਫਰੀਦਾ ਕਿਥੈ ਤੈਡੇ ਮਾਪਿਆ ਜਿਨ੍ਹ੍ਹੀ ਤੂ ਜਣਿਓਹਿ ॥ ਤੈ ਪਾਸਹੁ ਓਇ ਲਦਿ ਗਏ ਤੂੰ ਅਜੈ ਨ ਪਤੀਣੋਹਿ ॥੭੩॥

Farīḏā kithai ṯaide māpi▫ā jinĥī ṯū jaṇi▫ohi.  Ŧai pāshu o▫e laḏ ga▫e ṯūʼn ajai na paṯīṇohi. ||73||

 

Says Farid: O human being, (kithai) where are (taiddey) your (maapiaa – maa = mother, piaa = father) parents (jinhee) who (janioh-i) gave birth to (too) you.

(Oey) they were (lad-i) loaded/picked up and taken away (paasahu) from (tai) you; (too’n) you are (ajai) still not (pateenoh-i) convinced – that death followed by accountability of deeds is inevitable – and do not obey the Almighty. 73.

 

ਫਰੀਦਾ ਮਨੁ ਮੈਦਾਨੁ ਕਰਿ ਟੋਏ ਟਿਬੇ ਲਾਹਿ ॥ ਅਗੈ ਮੂਲਿ ਨ ਆਵਸੀ ਦੋਜਕ ਸੰਦੀ ਭਾਹਿ ॥੭੪॥
Farīḏā man maiḏān kar to▫e tibe lāhi.  Agai mūl na āvsī ḏojak sanḏī bẖāhi. ||74||

 

Says Farid: O human being, make (man-u) mind (maidaan = play-ground) leveled (laah-i) removing (ttoey) pits and (ttibey) mounds, i.e. do not act by ego or renounce the world, but humbly submit to Divine commands.

Then (bhaah-i) fire (sandee) of (dojak/dozakh) hell will not (aavsee) come your way (mool-i) at all, i.e. you will not be denied union with the Almighty and put in hell. 74.

 

ਮਹਲਾ ੫ ॥ ਫਰੀਦਾ ਖਾਲਕੁ ਖਲਕ ਮਹਿ ਖਲਕ ਵਸੈ ਰਬ ਮਾਹਿ ॥ ਮੰਦਾ ਕਿਸ ਨੋ ਆਖੀਐ ਜਾਂ ਤਿਸੁ ਬਿਨੁ ਕੋਈ ਨਾਹਿ ॥੭੫॥

Mėhlā 5.   Farīḏā kẖālak kẖalak mėh kẖalak vasai rab māhi.  Manḏā kis no ākẖī▫ai jāʼn ṯis bin ko▫ī nāhi. ||75||

 

Verse by the fifth Guru: O (farida) Farid/human being, (khaalak) the Creator is (mah-i) in (khalak) the creation and (khalak) creation (vasai) exists (maah-i = in) under control of (rab) God.

We can (aakheeai) call (kis no = whom?) no one (mandaa) bad, (jaa’n) since there is (koee naah-i) none (bin-u) without (tis-u = that) God, i.e. all have the Same God in them. 75.

 

ਫਰੀਦਾ ਜਿ ਦਿਹਿ ਨਾਲਾ ਕਪਿਆ ਜੇ ਗਲੁ ਕਪਹਿ ਚੁਖ ॥ ਪਵਨਿ ਨ ਇਤੀ ਮਾਮਲੇ ਸਹਾਂ ਨ ਇਤੀ ਦੁਖ ॥੭੬॥

Farīḏā jė ḏihi nālā kapi▫ā je gal kapėh cẖukẖ.  Pavan na iṯī māmle sahāʼn na iṯī ḏukẖ. ||76||

 

Says Farid: (Dih-i) the day – on birth – (j-i) when my (naalaa) umbilical cord (kattiaa) was cut, (jey) if my (gal-u) throat (kapah-i) was slit (chukh) a bit, i.e. I died on birth.

Then I would not (pavan-i = put) have faced (itee) so many (maamley) problems and (sahaa’n) bear (itee) so much (dukh) suffering – in this world full of temptations and having to account for falling prey to them. 76.

 

ਚਬਣ ਚਲਣ ਰਤੰਨ ਸੇ ਸੁਣੀਅਰ ਬਹਿ ਗਏ ॥ ਹੇੜੇ ਮੁਤੀ ਧਾਹ ਸੇ ਜਾਨੀ ਚਲਿ ਗਏ ॥੭੭॥

Cẖabaṇ cẖalaṇ raṯann se suṇī▫ar bahi ga▫e.  Heṛe muṯī ḏẖāh se jānī cẖal ga▫e. ||77||

 

(Chaban = chewers) the teeth, (chalan = walkers) legs, (rata’nn = sparkling jewels) eyes and (suneear = listeners) ears; (sey) they (bah-i gaye = sat down) have stopped functioning.

(Heyrrey) the body (mutee) robbed of these faculties (dhaah) cries that (sey) those (jaanee) loved ones (chal-i gaey) have left – and this shows that the end is near. 77.

 

Message: Life gives so many indications of nearing death; they are reminders to start obeying God if not done so far.

 

Page 1382

 

ਫਰੀਦਾ ਬੁਰੇ ਦਾ ਭਲਾ ਕਰਿ ਗੁਸਾ ਮਨਿ ਨ ਹਢਾਇ ॥ ਦੇਹੀ ਰੋਗੁ ਨ ਲਗਈ ਪਲੈ ਸਭੁ ਕਿਛੁ ਪਾਇ ॥੭੮॥

Farīḏā bure ḏā bẖalā kar gusā man na hadẖā▫e. Ḏehī rog na lag▫ī palai sabẖ kicẖẖ pā▫e. ||78||

 

Says Farid: O human being, (kar-i) do (bhalaa) good to (buraa = bad) the antagonist; do not (haddhaey) keep (gusaa = anger) antagonism (man-i) in mind, i.e. do not keep jealousy in mind. 

One who does that, his/her (deyhi) body is not (lagaee) afflicted with any (rog-u) ailment, s/he is able to focus on tasks and (paaey = receives, palai = in lap) achieves (sabh-u kichh-u) everything, i.e. achieves objectives. 78.

 

Page 1382

 

ਫਰੀਦਾ ਪੰਖ ਪਰਾਹੁਣੀ ਦੁਨੀ ਸੁਹਾਵਾ ਬਾਗੁ ॥ ਨਉਬਤਿ ਵਜੀ ਸੁਬਹ ਸਿਉ ਚਲਣ ਕਾ ਕਰਿ ਸਾਜੁ ॥੭੯॥

Farīḏā pankẖ parāhuṇī ḏunī suhāvā bāg.  Na▫ubaṯ vajī subah si▫o cẖalaṇ kā kar sāj. ||79||

 

Says Farid: The way (pankh) the birds (suhaava = pleasant) are happy coming to (baag-u) the garden as (praahunee) guests, so should we treat (dunee) the world – a temporary abode for the night/life.

All creatures are here for the night, and when its (naubat-i = results) ends (vajee) comes (siau) with arrival of (subah) the morning, they (kar-i saaj-u) prepare (ka) for (chalan) departure. 79.

 

Message: The way the birds do not get attached to the garden, we should not get attached to the persons and objects of pleasure in life.

 

ਫਰੀਦਾ ਰਾਤਿ ਕਥੂਰੀ ਵੰਡੀਐ ਸੁਤਿਆ ਮਿਲੈ ਨ ਭਾਉ ॥ ਜਿੰਨ੍ਹ੍ਹਾ ਨੈਣ ਨੀਂਦ੍ਰਾਵਲੇ ਤਿੰਨ੍ਹ੍ਹਾ ਮਿਲਣੁ ਕੁਆਉ ॥੮੦॥

Farīḏā rāṯ kathūrī vandī▫ai suṯi▫ā milai na bẖā▫o.  Jinĥā naiṇ nīʼnḏrāvale ṯinĥā milaṇ ku▫ā▫o. ||80||

 

Says Farid: (Kathooree/kastooree = musk) fragrance (vanddeeai) is distributed (raat-i) at night, (sutiaa) those asleep do not (milai) get their (bhaau) share, i.e. awareness of Naam is obtained and practiced only in life; (sutiaa = asleep) those inebriated by worldly attachments do not get it.

(Ji’nnhaa) those whose (nain) eyes are (nee’ndraavley) sleepy, i.e. those who do not pay attention to Naam, (ti’nnhaa) their (milan-u) union with the Creator is (kuaau = how?) is not possible. 80.

 

ਫਰੀਦਾ ਮੈ ਜਾਨਿਆ ਦੁਖੁ ਮੁਝ ਕੂ ਦੁਖੁ ਸਬਾਇਐ ਜਗਿ ॥ ਊਚੇ ਚੜਿ ਕੈ ਦੇਖਿਆ ਤਾਂ ਘਰਿ ਘਰਿ ਏਹਾ ਅਗਿ ॥੮੧॥

Farīḏā mai jāni▫ā ḏukẖ mujẖ kū ḏukẖ sabā▫i▫ai jag.  Ūcẖe cẖaṛ kai ḏekẖi▫ā ṯāʼn gẖar gẖar ehā ag. ||81||

 

Says Farid: A human being says (mai) I (jaaniaa) thought (dukh-u) distress – of separation from God – was only (koo) to (mujh) me; but this (dukh-u) distress is (sabaaiai) to the whole (jag-i) world.

When I (charr-i kai) climbed (oochey) higher and (deykhiaa) looked, (taa’n) then I found (eyha) the same (ag-i) fire (ghar-i ghar-i) every home, i.e. everyone is busy with material pursuits and forgotten God – and is therefore restless. 81.

 

ਮਹਲਾ ੫ ॥ ਫਰੀਦਾ ਭੂਮਿ ਰੰਗਾਵਲੀ ਮੰਝਿ ਵਿਸੂਲਾ ਬਾਗ ॥ ਜੋ ਜਨ ਪੀਰਿ ਨਿਵਾਜਿਆ ਤਿੰਨ੍ਹ੍ਹਾ ਅੰਚ ਨ ਲਾਗ ॥੮੨॥
Mėhlā 5.   Farīḏā bẖūm rangāvalī manjẖ visūlā bāg. Jo jan pīr nivāji▫ā ṯinĥā ancẖ na lāg. ||82||

 

Says Farid: (Bhoom-i = earth) the world is (rangaavli) playful but (manjh-i) in it is (visoola) a poisonous (baag) garden, i.e. vices caused by temptations are behind the merry-making.

Those (jan) persons (jo) who (nivaajiaa = given importance) are guided (peer-i) by the Peer/guru, (ti’nnha) they are not (laag) get (anch = heat) affected by temptations. 82.

 

ਮਹਲਾ ੫ ॥ ਫਰੀਦਾ ਉਮਰ ਸੁਹਾਵੜੀ ਸੰਗਿ ਸੁਵੰਨੜੀ ਦੇਹ ॥ ਵਿਰਲੇ ਕੇਈ ਪਾਈਅਨਿ ਜਿੰਨ੍ਹ੍ਹਾ ਪਿਆਰੇ ਨੇਹ ॥੮੩॥
Mėhlā 5.   Farīḏā umar suhāvaṛī sang suvannṛī ḏeh.  virle ke▫ī pā▫ī▫an jinĥā pi▫āre neh. ||83||

 

Says Farid: This human (umar) life (suhaavrree) is well-spent (sang-i) with (suvanrree) this beautiful body – when one is healthy, i.e. a happy life is one which is not affected by temptations.

Such is the case of those (ji’nnaa) who (neyh = love) obey (piaarey) the Beloved Almighty; but (keyee) some (virley) rare such persons (paaeean-i) are found. 83.

 

ਕੰਧੀ ਵਹਣ ਨ ਢਾਹਿ ਤਉ ਭੀ ਲੇਖਾ ਦੇਵਣਾ ॥ ਜਿਧਰਿ ਰਬ ਰਜਾਇ ਵਹਣੁ ਤਿਦਾਊ ਗੰਉ ਕਰੇ ॥੮੪॥

Kanḏẖī vahaṇ na dẖāhi ṯa▫o bẖī lekẖā ḏevṇā.  Jiḏẖar rab rajā▫e vahaṇ ṯiḏẖā▫ū gaʼn▫o kare. ||84||

 

O (vahn) river, do not (dhaah-i) erode (kandhee) the bank, i.e. o human being, do not go your own way and harm others;  (tau) you are (bhee) also (deyvnaa) to give (leykha) account of your deeds.

(Vahan-u) the river/human being should (g’nau = going, karey = do) follow the direction (jidhar = where) according to (rajaaey) will of (rabh) the Almighty – simply follow the path based on duties of his/her role in life. 84.

 

ਫਰੀਦਾ ਡੁਖਾ ਸੇਤੀ ਦਿਹੁ ਗਇਆ ਸੂਲਾਂ ਸੇਤੀ ਰਾਤਿ ॥ ਖੜਾ ਪੁਕਾਰੇ ਪਾਤਣੀ ਬੇੜਾ ਕਪਰ ਵਾਤਿ ॥੮੫॥

Farīḏā dukẖā seṯī ḏihu ga▫i▫ā sūlāʼn seṯī rāṯ. Kẖaṛā pukāre pāṯ▫ṇī beṛā kapar vāṯ. ||85||

 

Says Farid: (Dih-u) the day (gaiaa = goes) passes (seyti) with (ddukhaa) agony and (raat-i) night (seyti) with (soolaa’n) piercing pain, i.e. the human being spends the day in misery chasing material gains and pleasures, the worries do not let him/her sleep at night.

(Paatnee) the boatman (pukaarey) calls out saying (beyrra) the boat is (vaat-i) in the mouth/eye of (kapar) a storm – and advises safety measures, i.e. the guru warns that all this is due to being in grip of desires, and guides how to overcome – as in Slok 82 above. 85.

 

ਲੰਮੀ ਲੰਮੀ ਨਦੀ ਵਹੈ ਕੰਧੀ ਕੇਰੈ ਹੇਤਿ ॥ ਬੇੜੇ ਨੋ ਕਪਰੁ ਕਿਆ ਕਰੇ ਜੇ ਪਾਤਣ ਰਹੈ ਸੁਚੇਤਿ ॥੮੬॥

Lammī lammī naḏī vahai kanḏẖī kerai heṯ.  Beṛe no kapar ki▫ā kare je pāṯaṇ rahai sucẖeṯ. ||86||

 

Continuing from Slok No 85: (Nadee) the stream (vahai) flows (la’mmee la’mmee = long) wide and the passengers in the boat eagerly wait (heyt-i) for reaching (kai) of (la’ndhee) the bank.

(Kapar-u) the storm can (karey) do (kiaa = what?) nothing (no) to (beyrrey) the boat if (paatan) the boatman (rahai) remains (sucheyt-i) alert, i.e. temptations in the world cannot affect one who is alert – by following the guru’s teachings to live by Naam/Divine virtues and commands. 86.

 

ਫਰੀਦਾ ਗਲੀਂ‍ ਸੁ ਸਜਣ ਵੀਹ ਇਕੁ ਢੂੰਢੇਦੀ ਨ ਲਹਾਂ ॥ ਧੁਖਾਂ ਜਿਉ ਮਾਂਲੀਹ ਕਾਰਣਿ ਤਿੰਨ੍ਹ੍ਹਾ ਮਾ ਪਿਰੀ ॥੮੭॥

Farīḏā galīʼn so sajaṇ vīh ik dẖūʼndẖeḏī na lahāʼn. Ḏẖukẖāʼn ji▫o māʼnlīh kāraṇ ṯinĥā mā pirī. ||87||

 

Says Farid: There are (veeh) twenty persons who (galee’n = by talk) say they are fiends; but when I (ddhoo’ndheydee) search when in need, I do not (lahaa’n) find even (ik-u) one – when in need, it is hard to find the true guru.

I (dhukhaa’n) smoulder (jiau) like (maa’nleeh) undried cow-dung, i.e. am quietly bearing it waiting, (kaaran-i) for (ti’nnhaa) those who can lead me to (ma) my (piree) Beloved Almighty. 87.

 

ਫਰੀਦਾ ਇਹੁ ਤਨੁ ਭਉਕਣਾ ਨਿਤ ਨਿਤ ਦੁਖੀਐ ਕਉਣੁ ॥ ਕੰਨੀ ਬੁਜੇ ਦੇ ਰਹਾਂ ਕਿਤੀ ਵਗੈ ਪਉਣੁ ॥੮੮॥

Farīḏā ih ṯan bẖa▫ukaṇā niṯ niṯ ḏukẖī▫ai ka▫uṇ. Kannī buje ḏe rahāʼn kiṯī vagai pa▫uṇ. ||88||

 

Says Farid: (Ih-u) this (tan-u = body) human being keeps (bhauknaa) barking – like a hungry dog; (kaun-u) who can (dukeeai) suffer this pain (nit nit) forever?

So I (rahaa’n) keep (bujey) plugs (dey = give) put in the ears, then (kite) any amount of (paun-u = air, vagai = may blow) noise may be made – but I will not be bothered. 88.

 

Message: There are plenty of fascinating things one wants to have, and the mind remains restless.

This can be overcome by sticking to the guru’s teachings.

 

Note: According to Muslim teachings, streams of milk and other pleasures flow in heaven. One who wishes to get there needs to obey God. This is the context of the Slok below.

 

ਫਰੀਦਾ ਰਬ ਖਜੂਰੀ ਪਕੀਆਂ ਮਾਖਿਅ ਨਈ ਵਹੰਨ੍ਹ੍ਹਿ ॥ ਜੋ ਜੋ ਵੰਞੈਂ ਡੀਹੜਾ ਸੋ ਉਮਰ ਹਥ ਪਵੰਨਿ ॥੮੯॥

Farīḏā rab kẖajūrī pakī▫āʼn mākẖi▫a na▫ī vahaʼnniĥ. Jo jo vañaiʼn dīhṛā so umar hath pavann. ||89||

 

Says Farid: (Rab) God has (pakeeaa’n) ripened (khajooree) dates and (naee) streams of (maakhia) honey (vaha’nnh-i) flowing, in heaven; – one who obeys God goes to heaven and enjoys these.

But (jo jo = whichever) every (ddeehrra) day that (va’njnai = goes) passes – without remembering/obeying God – that part of (umar) life (hath = hands, pava’nn-i = are put) is lost/wasted – so one needs to be ever vigilant. 89.

 

ਫਰੀਦਾ ਤਨੁ ਸੁਕਾ ਪਿੰਜਰੁ ਥੀਆ ਤਲੀਆਂ ਖੂੰਡਹਿ ਕਾਗ ॥ ਅਜੈ ਸੁ ਰਬੁ ਨ ਬਾਹੁੜਿਓ ਦੇਖੁ ਬੰਦੇ ਕੇ ਭਾਗ ॥੯੦॥

Farīḏā ṯan sukā pinjar thī▫ā ṯalī▫āʼn kẖūʼndėh kāg. Ajai so rab na bāhuṛi▫o ḏekẖ banḏe ke bẖāg. ||90||

 

Says Farid: (Tan-u) the body (sukaa = dried) has lost muscles and (theeaa) become (pinjar-u) a skeleton; (kaag) the crows (khoonddah-i) nibble at little flesh left on (taleeaa) palms, i.e. death is near but one is still falls to temptations and God does not come to mind.

(Deykh-u) see (bhaag) fate of (bandey) the person; (ajai) even now (rab-u) God has not (bahurrio) reached, i.e. the person has wasted all his/her age and is about to die, but has still not found God. 90.

 

ਕਾਗਾ ਕਰੰਗ ਢੰਢੋਲਿਆ ਸਗਲਾ ਖਾਇਆ ਮਾਸੁ ॥ ਏ ਦੁਇ ਨੈਨਾ ਮਤਿ ਛੁਹਉ ਪਿਰ ਦੇਖਨ ਕੀ ਆਸ ॥੯੧॥

Kāgā karang dẖandẖoli▫ā saglā kẖā▫i▫ā mās.  Ė ḏu▫e nainā maṯ cẖẖuha▫o pir ḏekẖan kī ās. ||91||

 

Continuing from Slok No 90. O (kaagaa) crow, you (khaaiaa) have eaten (sagla) all (maas-u) the flesh of my body and are now (ddhaddholiaa) searching (karang) the skeleton.

(Mat-i) do not (chhuh-u) touch (ey) these (duey) two (naina) eyes; since I have (aas) hope of (deykhan) seeing (pir) the Beloved Almighty. 91.

 

ਕਾਗਾ ਚੂੰਡਿ ਨ ਪਿੰਜਰਾ ਬਸੈ ਤ ਉਡਰਿ ਜਾਹਿ ॥ ਜਿਤੁ ਪਿੰਜਰੈ ਮੇਰਾ ਸਹੁ ਵਸੈ ਮਾਸੁ ਨ ਤਿਦੂ ਖਾਹਿ ॥੯੨॥

Kāgā cẖūnd na pinjrā basai ṯa udar jāhi. Jiṯ pinjrai merā saho vasai mās na ṯiḏū kẖāhi. ||92||

 

O (kaaga) crow, do not (choondd-i) peck at (pinjra) the skeleton, and if you (basai = live) are sitting on it, (ta) then (udder-i jaah-i) fly away.

(Pijarai) the skeleton/body in (jit-u) which (sah-u) the Almighty Master (meyra = my) of all (vasai) abides, You cannot (khaah-i) eat (maas-u) the flesh (tidoo) from there. 92.

 

ਫਰੀਦਾ ਗੋਰ ਨਿਮਾਣੀ ਸਡੁ ਕਰੇ ਨਿਘਰਿਆ ਘਰਿ ਆਉ ॥ ਸਰਪਰ ਮੈਥੈ ਆਵਣਾ ਮਰਣਹੁ ਨਾ ਡਰਿਆਹੁ ॥੯੩॥

Farīḏā gor nimāṇī sad kare nigẖri▫ā gẖar ā▫o. Sarpar maithai āvṇā marṇahu na dari▫āhu. ||93||

 

Says Farid: (Nimaani = honour less) the poor (gor) grave (karey = makes, sadd-u = call) calls (nighariaa) homeless people to (aau) come (ghar-i) home, i.e. remember death is imminent.

You have (sarpar) ultimately (aavna) to come (maithai) to me; do not (ddariaah-u) be afraid (marnahu) of dying, i.e. being part of funerals is a reminder of inevitability of death. 93.

 

ਏਨੀ ਲੋਇਣੀ ਦੇਖਦਿਆ ਕੇਤੀ ਚਲਿ ਗਈ ॥ ਫਰੀਦਾ ਲੋਕਾਂ ਆਪੋ ਆਪਣੀ ਮੈ ਆਪਣੀ ਪਈ ॥੯੪॥

Ėnī lo▫iṇī ḏekẖ▫ḏi▫ā keṯī cẖal ga▫ī.  Farīḏā lokāʼn āpo āpṇī mai āpṇī pa▫ī. ||94||

 

(Eynee) these (loinee) eyes (deykhdiaa = seeing) have seen (keytee) so many (cahl-i gaee) departing from this world.

(Lokaa’n) people (paee) are concerned (aapo aapnee = only own) about themselves and (mai) I (paee) am concerned about (aapnee = own) myself, i.e. no one cares for anyone here or in the hereafter and should rely only on God, says Farid.94.

 

ਆਪੁ ਸਵਾਰਹਿ ਮੈ ਮਿਲਹਿ ਮੈ ਮਿਲਿਆ ਸੁਖੁ ਹੋਇ ॥ ਫਰੀਦਾ ਜੇ ਤੂ ਮੇਰਾ ਹੋਇ ਰਹਹਿ ਸਭੁ ਜਗੁ ਤੇਰਾ ਹੋਇ ॥੯੫॥

Āp savārėh mai milėh mai mili▫ā sukẖ ho▫e. Farīḏā je ṯū merā ho▫e rahėh sabẖ jag ṯerā ho▫e. ||95||

 

O human being, (savaarah-i) reform (aap-u) the self, i.e. get rid of other ideas from the mind and obey Divine commands, then you will (milah-i) find (mai) Me – within you; and one (hoey) experiences (sukh-u) peace (miliaa) by finding (mai) me, says God.

(Faridaa) o Farid/human being, (jey) if you (hoey rahah-i) become mine then (sabh-u) the whole (jag-u) world will (hoey) be (teyra) your friend. 95.

 

Message: God is found only be giving up evil from within and is also liked by everyone.

 

ਕੰਧੀ ਉਤੈ ਰੁਖੜਾ ਕਿਚਰਕੁ ਬੰਨੈ ਧੀਰੁ ॥ ਫਰੀਦਾ ਕਚੈ ਭਾਂਡੈ ਰਖੀਐ ਕਿਚਰੁ ਤਾਈ ਨੀਰੁ ॥੯੬॥

Kanḏẖī uṯai rukẖ▫ṛā kicẖrak bannai ḏẖīr.  Farīḏā kacẖai bẖāʼndai rakẖī▫ai kicẖar ṯā▫ī nīr. ||96||

 

(Rukhrra) a tree (utai) on (kandhee) bank of a river can (ba’nnai) have (dheer-u) comfort (kichrak-u = for how long?) not for long – it has to fall sooner or later; this is the state of the creatures, they have limited lives.

It is like (neer-u) water can (rakheeai) be kept (kachai) in an un-baked earthen (bhaanddai = utensil) pitcher (taaee = till, kichar-u = when?) not for long. 96.

 

Page 1383

 

ਫਰੀਦਾ ਮਹਲ ਨਿਸਖਣ ਰਹਿ ਗਏ ਵਾਸਾ ਆਇਆ ਤਲਿ ॥ ਗੋਰਾਂ ਸੇ ਨਿਮਾਣੀਆ ਬਹਸਨਿ ਰੂਹਾਂ ਮਲਿ ॥ ਆਖੀਂ ਸੇਖਾ ਬੰਦਗੀ ਚਲਣੁ ਅਜੁ ਕਿ ਕਲਿ ॥੯੭॥
Farīḏā mahal nisakẖaṇ rėh ga▫e vāsā ā▫i▫ā ṯal.  Gorāʼn se nimāṇī▫ā bahsan rūhāʼn mal.  Ākẖīʼn sekẖā banḏagī cẖalaṇ aj kė kal. ||97||

 

Says Farid: The comfortable (mahal) palaces (rah-i gaey) are left (nisakhan) empty and the body (aaiaa) comes to make its (vaasaa) abode (tal-i) underground, i.e. in grave.

(Sey) those (roohaa’n) souls/bodies (mal-i) occupy and (bahsan-i = sit) settle down in (goraa’n) graves which are (nimaaneeaa = honour-less) people try to avoid.

(Aakhee’n = say) proclaim o (seykhaa) Sheikh Farid; o human beings, engage in (bandgee) remembrance/obedience to God because (chalan-u = departure) death may come (aj-u) today (k-i) or (kal-i) tomorrow, i.e. sooner or later. 97.

 

 

 

 

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.