SGGS pp 1383-1384, Farid Ji Slok 98-130, of 130.

 

ਫਰੀਦਾ ਮਉਤੈ ਦਾ ਬੰਨਾ ਏਵੈ ਦਿਸੈ ਜਿਉ ਦਰੀਆਵੈ ਢਾਹਾ ॥ ਅਗੈ ਦੋਜਕੁ ਤਪਿਆ ਸੁਣੀਐ ਹੂਲ ਪਵੈ ਕਾਹਾਹਾ ॥

Farīḏā ma▫uṯai ḏā bannā evai ḏisai ji▫o ḏarī▫āvai dẖāhā.  Agai ḏojak ṯapi▫ā suṇī▫ai hūl pavai kāhāhā.

 

Says Farid: The creature (disai = is seen) seems to be on (ba’nnaa) brink (da) of (mautai) death (jau) like on (ddhaahaa) eroding bank of (dareeaavai) of a river, i.e. death Can come at any time.

(Dojak-u) the hell (agai) ahead (suneeai = heard) is said to be (tapiaa) heated like an oven with (hool) noise (pavai) created by (kaahaa) shrieks of agony.

 

Message: Be aware of consequences of transgressions. Obey Divine commands present in the conscinence.

 

ਇਕਨਾ ਨੋ ਸਭ ਸੋਝੀ ਆਈ ਇਕਿ ਫਿਰਦੇ ਵੇਪਰਵਾਹਾ ॥ ਅਮਲ ਜਿ ਕੀਤਿਆ ਦੁਨੀ ਵਿਚਿ ਸੇ ਦਰਗਹ ਓਗਾਹਾ ॥੯੮॥

Iknā no sabẖ sojẖī ā▫ī ik firḏe veparvāhā.  Amal jė kīṯi▫ā ḏunī vicẖ se ḏargėh ohāgā. ||98||

 

(Ikna = one type) some persons (aaee = come) have (sojhee) awareness of (sabh) all these – and they obey God, but (ik-i = one type) some (phirdey) go about (veyparvaahaa) carefree – committing vices, and such people go to hell.

It should be remembered that (amal) deeds (j-i) which (keetiaa) are done (vich-i) in life, (sey) they act as (ogaahaa/gavaah) witnesses in (dargah) Divine court – and lead to the decision who is to go to hell, and who not. 98.

 

ਫਰੀਦਾ ਦਰੀਆਵੈ ਕੰਨ੍ਹ੍ਹੈ ਬਗੁਲਾ ਬੈਠਾ ਕੇਲ ਕਰੇ ॥ ਕੇਲ ਕਰੇਦੇ ਹੰਝ ਨੋ ਅਚਿੰਤੇ ਬਾਜ ਪਏ ॥ ਬਾਜ ਪਏ ਤਿਸੁ ਰਬ ਦੇ ਕੇਲਾਂ ਵਿਸਰੀਆਂ ॥ ਜੋ ਮਨਿ ਚਿਤਿ ਨ ਚੇਤੇ ਸਨਿ ਸੋ ਗਾਲੀ ਰਬ ਕੀਆਂ ॥੯੯॥

Farīḏā ḏarī▫āvai kanĥai bagulā baiṯẖā kel kare.  Kel kareḏe hanjẖ no acẖinṯe bāj pa▫e. Bāj pa▫e ṯis rab ḏe kelāʼn visrī▫āʼn.  Jo man cẖiṯ na cẖeṯe san so gālī rab kī▫āʼn. ||99||

 

Says Farid: (Bagulaa) the crane (karey = does, keyl = plays) enjoys (baittha) sitting (ka’nnhai) in water near bank (dareeaavai) of the river. But (achintey = without thinking) suddenly (baaj) hawks (paey) pounce on (kareydey = doing, keyl = plays) the playful (hanjh) crane – trying to catch fish and insects.

When (baaj) the hawks (dey) of (tis-u = that) the One (rab) Almighty (paey) pounce (keylaa’n) plays are (visreeaa’n) forgotten. (So) such are (gaalee = things) plays (keeaa’n) of (rab) God, which (na san-i) were not (chit) thought or (chetey) membered having happened in past (man-i) in mind. 99.

 

Messages: The crane stands quietly in water – as if in meditation – looking to catch fish and insects. Similarly some people adopt pious-looking garbs to exploit gullible people; but God is watching and deals with them appropriately.

 

ਸਾਢੇ ਤ੍ਰੈ ਮਣ ਦੇਹੁਰੀ ਚਲੈ ਪਾਣੀ ਅੰਨਿ ॥ ਆਇਓ ਬੰਦਾ ਦੁਨੀ ਵਿਚਿ ਵਤਿ ਆਸੂਣੀ ਬੰਨ੍ਹ੍ਹਿ ॥

Sādẖe ṯarai maṇ ḏehurī cẖalai pāṇī ann.  Ā▫i▫o banḏā ḏunī vicẖ vaṯ āsūṇī banėh.

 

The human body weighing (saddhey trai) three and a half (man/maundds = about 37 kilograms) weight measures (chalai = moves) lives on (paanee) water and (a’nn-i) water.

(Bandaa) the person (aaio) came to the world to live by commands of the Almighty, but (vat-i) goes about, i.e. acts (ba’nnh-i = bound) driven by (aasoonee) wishes/attachment to the world-play – thinking s/he is to live forever.

 

ਮਲਕਲ ਮਉਤ ਜਾਂ ਆਵਸੀ ਸਭ ਦਰਵਾਜੇ ਭੰਨਿ ॥ ਤਿਨ੍ਹ੍ਹਾ ਪਿਆਰਿਆ ਭਾਈਆਂ ਅਗੈ ਦਿਤਾ ਬੰਨ੍ਹ੍ਹਿ ॥
Malkal ma▫uṯ jāʼn āvsī sabẖ ḏarvāje bẖann.  Ŧinĥā pi▫āri▫ā bẖā▫ī▫āʼn agai ḏiṯā banėh.

 

But (jaa’n) when Azrael, (malkal) the messenger of (maut) death (aavsee) comes (bha’nn-i) breaking (sabh) all (darvaajey) doors – protection.

(Tinhaa) those (piaariaa) dear (bhaaeeaa’n = brothers) relatives, s/he is attached to, – cannot protect from death but instead – (ba’nnh-i = tie) secure the body on the coffin and (ditaa = give, agai = ahead) take it for disposal.

 

ਵੇਖਹੁ ਬੰਦਾ ਚਲਿਆ ਚਹੁ ਜਣਿਆ ਦੈ ਕੰਨ੍ਹ੍ਹਿ ॥ ਫਰੀਦਾ ਅਮਲ ਜਿ ਕੀਤੇ ਦੁਨੀ ਵਿਚਿ ਦਰਗਹ ਆਏ ਕੰਮਿ ॥੧੦੦॥

vekẖhu banḏā cẖali▫ā cẖahu jaṇi▫ā ḏai kaʼnniĥ.  Farīḏā amal jė kīṯe ḏunī vicẖ ḏargėh ā▫e kamm. ||100||

 

(Veykhahu) look, (bandaa) the person (chaliaa) is leaving (ka’nnh-i) on shoulders (dai) of (chahu) four (janiiaa) men – who carry the body for cremation/burial.

(Amal) acts (j-i) which are (keetey) done (vich-i) in (dunee/duniaa) the world, they (aaey = come, kamm-i = of use) are used to decide his/her fate (dargah) in Divine court, says Farid. 100.

 

ਫਰੀਦਾ ਹਉ ਬਲਿਹਾਰੀ ਤਿਨ੍ਹ੍ਹ ਪੰਖੀਆ ਜੰਗਲਿ ਜਿੰਨ੍ਹ੍ਹਾ ਵਾਸੁ ॥ ਕਕਰੁ ਚੁਗਨਿ ਥਲਿ ਵਸਨਿ ਰਬ ਨ ਛੋਡਨਿ ਪਾਸੁ ॥੧੦੧॥

Farīḏā ha▫o balihārī ṯinĥ pankẖī▫ā jangal jinĥā vās. Kakar cẖugan thal vasan rab na cẖẖodan pās. ||101||

 

Says Farid: (Hau) I (balihaaree = am sacrifice) adore (tinha) those (pa’nkheeaa) birds who (vaas-u) abide (jangal-i) in the jungle.

They (chugan-i) peck at what they find in (kakar) amongst rocks, (vasan-i) live (thal-i) off the soil, i.e. have minimum requirements, and do not (chhoddan-i) leave being by (paas-i) the side, i.e. are ever in remembrance/obedience, of God. 101.

 

ਫਰੀਦਾ ਰੁਤਿ ਫਿਰੀ ਵਣੁ ਕੰਬਿਆ ਪਤ ਝੜੇ ਝੜਿ ਪਾਹਿ ॥ ਚਾਰੇ ਕੁੰਡਾ ਢੂੰਢੀਆਂ ਰਹਣੁ ਕਿਥਾਊ ਨਾਹਿ ॥੧੦੨॥

Farīḏā ruṯ firī vaṇ kambi▫ā paṯ jẖaṛe jẖaṛ pāhi.  Cẖāre kundā dẖūʼndẖī▫āʼn rahaṇ kithā▫ū nāhi. ||102||

 

Says Farid: When (rut-i) the season (phiree) changes, (van-u) the tree (ka’mbiaa) shakes and (jharrey) shed (pat) leaves (jhaarr-i paah-i) fall off and spread.

Similarly, when one breaks from the path told by the Creator, and goes own way, s/he wanders all over.

S/he (ddhoo’ddheeaa’n) searches (charey) all four (kunddaa’n) quarters of the earth, i.e. all over, but does not (paah-i) get to (rahan-u) live (kithaaoo) anywhere, i.e. everyone is subject to death. 102.

 

ਫਰੀਦਾ ਪਾੜਿ ਪਟੋਲਾ ਧਜ ਕਰੀ ਕੰਬਲੜੀ ਪਹਿਰੇਉ ॥ ਜਿਨ੍ਹ੍ਹੀ ਵੇਸੀ ਸਹੁ ਮਿਲੈ ਸੇਈ ਵੇਸ ਕਰੇਉ ॥੧੦੩॥

Farīḏā pāṛ patolā ḏẖaj karī kamblaṛī pahire▫o.  Jinĥī vesī saho milai se▫ī ves kare▫o. ||103||

 

Says Fareed: I am prepared to (karee = make, dhaj = tatters) tear off my (pattola) silken/expensive clothes and (pahireyau) wear/cover myself with (kamblarree) a small blanket/sheet.

I am prepared to (kareyau) adopt (seyee) that (veys) garb (jinhee) by which (veysee) garb (sahu) the Master (milai) meets me, i.e. I am prepared to go through austerities to find God. 103.

 

Note: The third guru comments on the above thus:

 

ਮਃ ੩ ॥ ਕਾਇ ਪਟੋਲਾ ਪਾੜਤੀ ਕੰਬਲੜੀ ਪਹਿਰੇਇ ॥ ਨਾਨਕ ਘਰ ਹੀ ਬੈਠਿਆ ਸਹੁ ਮਿਲੈ ਜੇ ਨੀਅਤਿ ਰਾਸਿ ਕਰੇਇ ॥੧੦੪॥
Mėhlā 3.   Kā▫e patolā pāṛ▫ṯī kamblaṛī pahire▫e.  Nānak gẖar hī baiṯẖi▫ā saho milai je nī▫aṯ rās kare▫i. ||104||

 

Verse by the third Guru: (Kaaey = why?) there is no need to (paarrtee) tear (pattola) the expensive silk garments and (pahirey-i) wear (kamblarree) a blanket to find God.

(Sahu) the Master (milai) is found (baitthiaa = sitting) being at (ghar-i) home (hee) itself, (jey) if one (karey) makes (neat-i = intention) mind (raas-i) correct, i.e. honestly obey God without any hypocrisy, says third Nanak. 104.

 

ਮਃ ੫ ॥ ਫਰੀਦਾ ਗਰਬੁ ਜਿਨ੍ਹ੍ਹਾ ਵਡਿਆਈਆ ਧਨਿ ਜੋਬਨਿ ਆਗਾਹ ॥ ਖਾਲੀ ਚਲੇ ਧਣੀ ਸਿਉ ਟਿਬੇ ਜਿਉ ਮੀਹਾਹੁ ॥੧੦੫॥

Mėhlā 5.   Farīḏā garab jinĥā vaḏi▫ā▫ī▫ā ḏẖan joban āgāh. Kẖālī cẖale ḏẖaṇī si▫o tibe ji▫o mīhahu. ||105||

 

Verse by the fifth Guru. (Jinhaa) those who have (aagaah) great (garab-u) pride of (vaddiaaeeaa = greatness) capabilities/status, or (dhan-i) of riches or (joban-i = youth) of physical beauty/strength – they are not receptive to instructions/guidance of the guru.

(Jio) like (tibbey) mounds do not retain (meehaah-u) rain water -, proud persons are not receptive to the guru’s teachings to obey God -, they (chaley = go) are turned back (khaalee) empty-handed (siu) from, i.e. not accepted by (dhanee) the Master for union. 105.

 

ਫਰੀਦਾ ਤਿਨਾ ਮੁਖ ਡਰਾਵਣੇ ਜਿਨਾ ਵਿਸਾਰਿਓਨੁ ਨਾਉ ॥ ਐਥੈ ਦੁਖ ਘਣੇਰਿਆ ਅਗੈ ਠਉਰ ਨ ਠਾਉ ॥੧੦੬॥

Farīḏā ṯinā mukẖ darāvaṇe jinā visāri▫on nā▫o.  Aithai ḏukẖ gẖaṇeri▫ā agai ṯẖa▫ur na ṯẖā▫o. ||106||

 

Says Farid: (Mukh) faces (tinaa) of those (jinaa) who (visaarion-u) forget (naau) Naam/Divine virtues and commands are – blackened and look – (ddaraavney) terrifying, i.e. they are not likeable.

They face (ghaneyriaa) plenty of (dukh) distress (aithai = here) in life and do not get (tthaur tthaau) place (agai = ahead) in the hereafter, i.e. are ignored in life as well as for union with the Almighty. 106.

 

ਫਰੀਦਾ ਪਿਛਲ ਰਾਤਿ ਨ ਜਾਗਿਓਹਿ ਜੀਵਦੜੋ ਮੁਇਓਹਿ ॥ ਜੇ ਤੈ ਰਬੁ ਵਿਸਾਰਿਆ ਤ ਰਬਿ ਨ ਵਿਸਰਿਓਹਿ ॥੧੦੭॥

Farīḏā picẖẖal rāṯ na jāgi▫ohi jīvaḏ▫ṛo mu▫i▫ohi.  Je ṯai rab visāri▫ā ṯa rab na visari▫ohi. ||107||

 

Says Farid: O human being, you do not (jaagiaao) wake up in (pichhal) later part (raat-i) of night, i.e. before sunrise – and contemplate Divine virtues and commands -, then you (muioh-i) die (jeevdarro) alive, i.e. succumb to temptations and get farther away from God.

But (jey) if (tai) you (visaariaa) have forget God, (ta) even then you are not (visrioh-i) forgotten (rab-i) by God, i.e. the benevolent Almighty keeps looking after even the thankless. 107.

 

ਮਃ ੫ ॥ ਫਰੀਦਾ ਕੰਤੁ ਰੰਗਾਵਲਾ ਵਡਾ ਵੇਮੁਹਤਾਜੁ ॥ ਅਲਹ ਸੇਤੀ ਰਤਿਆ ਏਹੁ ਸਚਾਵਾਂ ਸਾਜੁ ॥੧੦੮॥

Mėhlā 5.   Farīḏā kanṯ rangvālā vadā vemuhṯāj.  Alah seṯī raṯi▫ā ehu sacẖāvāʼn sāj. ||108||

 

Verse by the fifth Guru. O Farid/human being, (kant-u) the Master (rangaavla) loving, (vaddaa = great) Omnipotent and (veymutaaj-u) not dependent, i.e. expects nothing in return for the benediction.

This is also (sachaavaa’n) the true (saaj-u = construction) characteristic of those who are (ratiaa) imbued with love (seytee) of (alah) Allah/God. 108.

 

ਮਃ ੫ ॥ ਫਰੀਦਾ ਦੁਖੁ ਸੁਖੁ ਇਕੁ ਕਰਿ ਦਿਲ ਤੇ ਲਾਹਿ ਵਿਕਾਰੁ ॥ ਅਲਹ ਭਾਵੈ ਸੋ ਭਲਾ ਤਾਂ ਲਭੀ ਦਰਬਾਰੁ ॥੧੦੯॥

Mėhlā 5.   Farīḏā ḏukẖ sukẖ ik kar ḏil ṯe lāhi vikār. Alah bẖāvai so bẖalā ṯāʼn labẖī ḏarbār. ||109||

 

Verse by the fifth Guru: O Farid/human being, (kar-i = make) consider (dukh-u) discomfort and (sukh-u) comfort (ik-u = one) alike and (laah-i = remove) get rid of (vikaar-u) the vice of ego (tey) from (dil) the mind, i.e. accept God’s will and stop questioning what God does.

If you accept what Allah/God (bhaavai) wills as (bhalaa) good, (ta) then you will (labhee) find (darbaar-u = Divine court) God. 109.

ਮਃ ੫ ॥ ਫਰੀਦਾ ਦੁਨੀ ਵਜਾਈ ਵਜਦੀ ਤੂੰ ਭੀ ਵਜਹਿ ਨਾਲਿ ॥ ਸੋਈ ਜੀਉ ਨ ਵਜਦਾ ਜਿਸੁ ਅਲਹੁ ਕਰਦਾ ਸਾਰ ॥੧੧੦॥

Mėhlā 5.   Farīḏā ḏunī vajā▫ī vajḏī ṯūʼn bẖī vajėh nāl.  So▫ī jī▫o na vajḏā jis alhu karḏā sār. ||110||

 

Verse by the fifth Guru: O Farid/human being, (dunee/duneeaa) the world is like a musical instrument, it (vajdee) plays (vajaaee) when played, and (too’n) you (bhee) also (vajh-i) are played (naal-i) with them, i.e. everyone acts under influence of temptations and you are doing the same.

(Soee) only that (jeeo) person is not (vajdaa = played) influenced by temptation (jis-u) of whom (alh-u) Allah (karda = does, saar = care) protects, i.e. submits to care and obedience of the Almighty. 110.

 

Page 1384

 

ਮਃ ੫ ॥ ਫਰੀਦਾ ਦਿਲੁ ਰਤਾ ਇਸੁ ਦੁਨੀ ਸਿਉ ਦੁਨੀ ਨ ਕਿਤੈ ਕੰਮਿ ॥ ਮਿਸਲ ਫਕੀਰਾਂ ਗਾਖੜੀ ਸੁ ਪਾਈਐ ਪੂਰ ਕਰੰਮਿ ॥੧੧੧॥

Mėhlā 5.   Farīḏā ḏil raṯā is ḏunī si▫o ḏunī na kiṯai kamm.  Misal fakīrāʼn gākẖ▫ṛī so pā▫ī▫ai pūr karamm. ||111||

 

Verse by the fifth Guru: O Farid/human being, one’s (dil-u) mind remains (rataa) imbued (siau) with (dunee = world) the world-play – of relatives, wealth, pleasures, jealousy and so on, but (dunee) the world-play is (na kitai = not any) of no (ka’mm-i) no use – after death.

What is needed is to emulate (gaakhrree) the difficult (misal) example of (fakeeraa’n = ascetics) those unattached to the world-play; but (s-u) that (paaeeai) is attained by (poor) perfect/good (kara’mm-i) fortune, i.e. by Divine grace – God’s motivation. 111.

 

ਪਹਿਲੈ ਪਹਰੈ ਫੁਲੜਾ ਫਲੁ ਭੀ ਪਛਾ ਰਾਤਿ ॥ ਜੋ ਜਾਗੰਨ੍ਹ੍ਹਿ ਲਹੰਨਿ ਸੇ ਸਾਈ ਕੰਨੋ ਦਾਤਿ ॥੧੧੨॥

Pahilai pahrai fulṛā fal bẖī pacẖẖā rāṯ.  Jo jāgaʼnniĥ lahann se sā▫ī kanno ḏāṯ. ||112||

 

On a fruit tree (phulrra) the flower forms (pahilai) first (pahirai = three hours) stage and (phal-u) the fruit comes (pachhaa) in later part (raat-i) of the night, i.e. remembrance/obedience causes blossoming of human life, i.e. life is happy, and fruit – (bhee) then attained in life and after – by attaining union with God.

Only those (jo) who (jaaga’n-i = awake) are alert to temptations in life with remembrance/obedience to God, (sey) they (laha’nn-i) receive (daat-i) the benediction of – union (ka’nno) from (saaee/saa’nee) the Master. 112.

 

ਦਾਤੀ ਸਾਹਿਬ ਸੰਦੀਆ ਕਿਆ ਚਲੈ ਤਿਸੁ ਨਾਲਿ ॥ ਇਕਿ ਜਾਗੰਦੇ ਨਾ ਲਹਨ੍ਹ੍ਹਿ ਇਕਨ੍ਹ੍ਹਾ ਸੁਤਿਆ ਦੇਇ ਉਠਾਲਿ ॥੧੧੩॥

Ḏāṯī sāhib sanḏī▫ā ki▫ā cẖalai ṯis nāl.  Ik jāganḏe nā lahniĥ iknĥā suṯi▫ā ḏe▫e uṯẖāl. ||113||

 

(Daatee) benedictions are (sa’ndeeaa) of/with (sahib) the Master, and (kiaa = what?) no force (chalai) works (naal-i) with (tis-u = that) God, i.e. Divine benedictions cannot be demanded.

(Ik-i) some persons do not (lahannh-i) get (jaaga’ndey = awake) by asking, but some (sutiaa) asleep (utthaal-i) are woken up by God and (dey-i) given, i.e. they receive without asking. 113.

 

Message: All benedictions are with God and given without asking to those who deserve.

 

ਢੂਢੇਦੀਏ ਸੁਹਾਗ ਕੂ ਤਉ ਤਨਿ ਕਾਈ ਕੋਰ ॥ ਜਿਨ੍ਹ੍ਹਾ ਨਾਉ ਸੁਹਾਗਣੀ ਤਿਨ੍ਹ੍ਹਾ ਝਾਕ ਨ ਹੋਰ ॥੧੧੪॥

Dẖūdẖeḏī▫e suhāg kū ṯa▫o ṯan kā▫ī kor.  Jinĥā nā▫o suhāgaṇī ṯinĥā jẖāk na hor. ||114||

 

O married woman, if you (ddhooddheydeeay) are searching (koo) for (suhaag-u) the spouse, then there is (kaaee) some (kor) shortcoming in (tau) your (tan-i) body, i.e. anyone who cannot experience God within and looks elsewhere has lost the way – does not obey the Almighty.

Those (jinhaa) whose (naau) name is (suhaagnee) married, i.e. married women, (tinhaa = them) they do not (jhaak) look (hor) elsewhere. 114.

 

ਸਬਰ ਮੰਝ ਕਮਾਣ ਏ ਸਬਰੁ ਕਾ ਨੀਹਣੋ ॥ ਸਬਰ ਸੰਦਾ ਬਾਣੁ ਖਾਲਕੁ ਖਤਾ ਨ ਕਰੀ ॥੧੧੫॥

Sabar manjẖ kamāṇ e sabar kā nīhṇo.  Sabar sanḏā bāṇ kẖālak kẖaṯā na karī. ||115||

 

(Sabar = patience) submission to Divine commands; making (ey) this (kamaan) the bow, and making (sabar-u) satisfaction of doing so as (neehno) pulling of the bow-string with the arrow, i.e. being happy with Divine will.

This (baan-u) arrow of (sabar-u) patience – not worrying/having faith in (khaalak-u) the Creator, cannot (karee = make, khataa = mistake) fail to find the target, i.e. obedience is the way to attain union with the Almighty. 115.

 

ਸਬਰ ਅੰਦਰਿ ਸਾਬਰੀ ਤਨੁ ਏਵੈ ਜਾਲੇਨ੍ਹ੍ਹਿ ॥ ਹੋਨਿ ਨਜੀਕਿ ਖੁਦਾਇ ਦੈ ਭੇਤੁ ਨ ਕਿਸੈ ਦੇਨਿ ॥੧੧੬॥

Sabar anḏar sābrī ṯan evai jāleniĥ.  Hon najīk kẖuḏā▫e ḏai bẖeṯ na kisai ḏen. ||116||

 

(Saabree = patient/contented) the faithful have (sabar = patience) faith (andar-i) within, (eyvai) this is how they (jaaleyn-i) burn (tan-u = body) the self, i.e. dissolve ego.

They (hon-i) are (najeek-i) near (dai) to (khudaaey) the Almighty, i.e. remain absorbed in God, but do not (deyn-i) give this (bheyt-i) secret (kisai) to anyone, i.e. do not make show of it. 116.

 

ਸਬਰੁ ਏਹੁ ਸੁਆਉ ਜੇ ਤੂੰ ਬੰਦਾ ਦਿੜੁ ਕਰਹਿ ॥ ਵਧਿ ਥੀਵਹਿ ਦਰੀਆਉ ਟੁਟਿ ਨ ਥੀਵਹਿ ਵਾਹੜਾ ॥੧੧੭॥

Sabar ehu su▫ā▫o je ṯūʼn banḏā ḏiṛ karahi.  vaḏẖ thīvėh ḏarī▫ā▫o tut na thīvėh vāhṛā. ||117||

 

(Eyho) this (sabar-u = patience) submission to Divine commands fulfills (suaau) the objective – of union with the Almighty; o (bandaa = servant) seeker, if you (karah-i) make (dirr-u/drirr) firm commitment to live by it –

Then you will (vadh-i) grow bigger to (theevah-i) become (dareeaau) a river, and not (ttutt-u) branch off (ttheevah-i) to become (vaahrraa) a drain/channel, i.e. will not be lost but remain on course to unite with the Almighty – like the river with the sea. 117.

 

ਫਰੀਦਾ ਦਰਵੇਸੀ ਗਾਖੜੀ ਚੋਪੜੀ ਪਰੀਤਿ ॥ ਇਕਨਿ ਕਿਨੈ ਚਾਲੀਐ ਦਰਵੇਸਾਵੀ ਰੀਤਿ ॥੧੧੮॥

Farīḏā ḏarvesī gākẖ▫ṛī cẖopṛī parīṯ.  Ikan kinai cẖālī▫ai ḏarvesāvī rīṯ. ||118||

 

Says Farid: (Darveysee = ascetic life) being unattached to the world is (gaakhrree) hard, but becomes enjoyable, like (choprree = coated) a buttered bread, if accompanied by (preet-i = with love) yearning for the Almighty.

God (chaaleeai = puts on path) motivates (ikan-i) some rare person to (reet-i) practice of (darveysavee) being unattached to the world-play and yearning for God. 118.

 

ਤਨੁ ਤਪੈ ਤਨੂਰ ਜਿਉ ਬਾਲਣੁ ਹਡ ਬਲੰਨ੍ਹ੍ਹਿ ॥ ਪੈਰੀ ਥਕਾਂ ਸਿਰਿ ਜੁਲਾਂ ਜੇ ਮੂੰ ਪਿਰੀ ਮਿਲੰਨ੍ਹ੍ਹਿ ॥੧੧੯॥

Ŧan ṯapai ṯanūr ji▫o bālaṇ had balaʼnniĥ.  Pairī thakāʼn sir julāʼn je mūʼn pirī milaʼnniĥ. ||119||

 

If (tan-u) the body (tapai) is heated (jiau) like being in (tanoor/tandoor) an oven, and (hadd) bones (bala’nn-i) are burnt for (baalan-u) firewood.

And if I (thakaa’n) get tired walking (pairee) on feet, then I (julaa’n = go) walk (sir-i) on the head (jey) if (moo’n) I (mila’nnh-i) find (piree) the Beloved Almighty. 119.

 

Note: The next Slok comments on Slok 119.

 

ਤਨੁ ਨ ਤਪਾਇ ਤਨੂਰ ਜਿਉ ਬਾਲਣੁ ਹਡ ਨ ਬਾਲਿ ॥ ਸਿਰਿ ਪੈਰੀ ਕਿਆ ਫੇੜਿਆ ਅੰਦਰਿ ਪਿਰੀ ਨਿਹਾਲਿ ॥੧੨੦॥

Ŧan na ṯapā▫e ṯanūr ji▫o bālaṇ had na bāl.  Sir pairī ki▫ā feṛi▫ā anḏar pirī nihāl. ||120||

 

You do not (tapaaey) heat your (tan-u) body (jiau) like (tanoor) an oven and not (baal-i) burn (hadd) bones for (baalan-u) fire-wood.

(Kiaa) what wrong (pheyrriaa) has been committed by your (sir-i) head and (pairee) feet – do not torture them; (nihaal-i) see (piree) the Beloved (andar-i) within you. 120

 

ਹਉ ਢੂਢੇਦੀ ਸਜਣਾ ਸਜਣੁ ਮੈਡੇ ਨਾਲਿ ॥ ਨਾਨਕ ਅਲਖੁ ਨ ਲਖੀਐ ਗੁਰਮੁਖਿ ਦੇਇ ਦਿਖਾਲਿ ॥੧੨੧॥

Ha▫o dẖūdẖeḏī sajṇā sajaṇ maide nāl.  Nānak alakẖ na lakẖī▫ai gurmukẖ ḏe▫e ḏikẖāl. ||121||

 

Note: The next three Sloks mention Hans. It is a bird with white feathers which lives on pearls and can separate milk from water. Hans is used as metaphor for saints/disciples/Sikhs/seekers who seek God. Bagla or Bug mentioned is the crane which also has white feathers and stands still in water – as if in meditation – looking for fish and insects to swallow. It is used as metaphor for greedy persons who pretend to be pious but are on the lookout to fleece gullible people.

 

(Hau) I search for (sajna) the friend Almighty, but (sajan-u) the friend is (naal-i) with (maiddey) me – is within.

God (alakh-u = without signs) being formless is not (lakheeai) seen; but (gurmukh-i) the guru’s teachings (deyh-i dikhaal-i = show) give awareness of the Almighty’s presence within, says (jan) humble fourth Nanak. 121.

 

Note: This Slok is also given as M: 4 on page 1318.

 

ਹੰਸਾ ਦੇਖਿ ਤਰੰਦਿਆ ਬਗਾ ਆਇਆ ਚਾਉ ॥ ਡੁਬਿ ਮੁਏ ਬਗ ਬਪੁੜੇ ਸਿਰੁ ਤਲਿ ਉਪਰਿ ਪਾਉ ॥੧੨੨॥

Hansā ḏekẖ ṯaranḏi▫ā bagā ā▫i▫ā cẖā▫o.  Dub mu▫e bag bapuṛe sir ṯal upar pā▫o. ||122||

 

 (Veykh-i) seeing (hansa) the Hans (tarandiaa) swim, (bagaa-n) the cranes (bh-i) also (aaya chau) became eager, to swim.

(Bapurrey) the poor (bag) cranes (ddub-i muey) drown and die in water, with (sir-u) head (tal-i) down and (paau) feet (upar-i) above. 122.

Message: When virtue-less persons try to imitate virtuous ones to impress, they are exposed and face ignominy

 

Note: The above and the next Slok are also given as M: 3 at page 585

 

ਮੈ ਜਾਣਿਆ ਵਡ ਹੰਸੁ ਹੈ ਤਾਂ ਮੈ ਕੀਤਾ ਸੰਗੁ ॥ ਜੇ ਜਾਣਾ ਬਗੁ ਬਪੁੜਾ ਜਨਮਿ ਨ ਭੇੜੀ ਅੰਗੁ ॥੧੨੩॥

Mai jāṇi▫ā vad hans hai ṯāʼn mai kīṯā sang.  Je jāṇā bag bapuṛā janam na bẖeṛī ang. ||123||

 

Prologue by the third Guru. I (jaania) thought – this person – (hai) is (vaddhans-u) highly virtuous; (ta) that is why I (keeaa) kept (sang-u) company with him/her.

(Jey) if I (jaana) knew s/he was – a pretender like – (bapurra = poor) the virtue-less (bag-u) crane, (ta) then I (bheyrree) would not have touched (ang-u) limb, i.e. would not have kept company with him/her (janam-i = from birth) from the beginning.

 

Message: I thought that person was a saint, but s/he turned out to be a pretender who displays saintliness to cheat people – the way the crane stands still in water waiting for fish and insects to grab. 123.

ਕਿਆ ਹੰਸੁ ਕਿਆ ਬਗੁਲਾ ਜਾ ਕਉ ਨਦਰਿ ਧਰੇ ॥ ਜੇ ਤਿਸੁ ਭਾਵੈ ਨਾਨਕਾ ਕਾਗਹੁ ਹੰਸੁ ਕਰੇ ॥੧੨੪॥
Ki▫ā hans ki▫ā bagulā jā ka▫o naḏar ḏẖare.  Je ṯis bẖāvai nānkā kāgahu hans kare. ||124||

 

(Kiaa) whether it is a Hans or (kiaa) whether (bagulaa) a crane, what matters is (kau) to (ja) whom the Almighty (dharey) bestows (nadar-i) Divine grace.

Says Guru Nanak: (Jey) if (tis-u = that) God (bhaavai) wills, IT (karey) makes a Hans (kaagah) from a crow, i.e. from lowly to the exalted. 124.

 

Note: This Slok is also given at page 91 as Slok M: 1.

 

ਸਰਵਰ ਪੰਖੀ ਹੇਕੜੋ ਫਾਹੀਵਾਲ ਪਚਾਸ ॥ ਇਹੁ ਤਨੁ ਲਹਰੀ ਗਡੁ ਥਿਆ ਸਚੇ ਤੇਰੀ ਆਸ ॥੧੨੫॥

Sarvar pankẖī hekṛo fāhīvāl pacẖās.  Ih ṯan lahrī gad thi▫ā sacẖe ṯerī ās. ||125||

 

There is (heykrro) one (pankhee = bird) mind and (pachaas = fifty) numerous (phaaeevaal = ensnarers) temptations coming to (sarvar = pool) the body/mind.

(Eyh) this (tan-u) body (thiaa) remains (gadd-u = buried) immersed in those (lahree = waves) temptations – and loses focus; (teyri = your) You are my only (aas) hope, o (sachey) Eternal Almighty, please help me overcome the temptations. 125.

 

ਕਵਣੁ ਸੁ ਅਖਰੁ ਕਵਣੁ ਗੁਣੁ ਕਵਣੁ ਸੁ ਮਣੀਆ ਮੰਤੁ ॥ ਕਵਣੁ ਸੁ ਵੇਸੋ ਹਉ ਕਰੀ ਜਿਤੁ ਵਸਿ ਆਵੈ ਕੰਤੁ ॥੧੨੬॥

Kavaṇ so akẖar kavaṇ guṇ kavaṇ so maṇī▫ā manṯ.  Kavaṇ so veso ha▫o karī jiṯ vas āvai kanṯ. ||126||

 

A soul-woman asks a question from an elder: (Kavan-u) which is (su) that (akhar-u = word) speech; (kavan-u) which is that (gun-u) virtue, and which is that (maneeaa = gem) powerful (mant-u = mantra) formula?

(Kavan-u) which is (su) that (veyso = garb) adornment (hau) I should (karee) wear, i.e. which I should adopt by (jit-u) which (kant-u) the Almighty-husband (aavai) comes (vas-i) under control, i.e. likes me. 126.

 

ਨਿਵਣੁ ਸੁ ਅਖਰੁ ਖਵਣੁ ਗੁਣੁ ਜਿਹਬਾ ਮਣੀਆ ਮੰਤੁ ॥ ਏ ਤ੍ਰੈ ਭੈਣੇ ਵੇਸ ਕਰਿ ਤਾਂ ਵਸਿ ਆਵੀ ਕੰਤੁ ॥੧੨੭॥

Nivaṇ so akẖar kẖavaṇ guṇ jihbā maṇī▫ā manṯ.  Ė ṯarai bẖaiṇe ves kar ṯāʼn vas āvī kanṯ. ||127||

 

(Su) that (akhar-u = word) speech is (nivan-u = bowing) humilty; that (gun-u) virtue is (khavan-u = forgiveness) tolerance; utterance of (maneeaa = gem) God’s virtues with (jihba) the tongue – and their emulation is (mant-u) the formula/method.

(Kar-i) make (ey) these (trai) three (veys = garbs) adornments, (taa’n) then (kant-u) the Almighty-spouse can (aavee) come (vas-i) under control, i.e. will like you, o (bhainey) sister. 127.

 

ਮਤਿ ਹੋਦੀ ਹੋਇ ਇਆਣਾ ॥ ਤਾਣ ਹੋਦੇ ਹੋਇ ਨਿਤਾਣਾ ॥ ਅਣਹੋਦੇ ਆਪੁ ਵੰਡਾਏ ॥ ਕੋ ਐਸਾ ਭਗਤੁ ਸਦਾਏ ॥੧੨੮॥

Maṯ hoḏī ho▫e i▫āṇā.   Ŧāṇ hoḏe ho▫e niṯāṇā.  Aṇhoḏe āp vandā▫e.  Ko aisā bẖagaṯ saḏā▫e. ||128||

 

One who (hodee) despite having (mat-u) wisdom (hoey = becomes) shows s/he is (iaanaa) ignorant, i.e. does not try to impress with knowledge.

(Hodey) despite having (taan) strengths (hoey) remains (nitaanaa = without strengths) humble.

(Anhodey) despite not having enough resources for (aap-u) the self, (vanddaaey) shares with the needy.

There is (ko) some rare (aisa) such person, and (sadaaey) is called, i.e. is a real, (bhagat-u) devotee of the Almighty. 128.

 

ਇਕੁ ਫਿਕਾ ਨ ਗਾਲਾਇ ਸਭਨਾ ਮੈ ਸਚਾ ਧਣੀ ॥ ਹਿਆਉ ਨ ਕੈਹੀ ਠਾਹਿ ਮਾਣਕ ਸਭ ਅਮੋਲਵੇ ॥੧੨੯॥

Ik fikā na gālā▫e sabẖnā mai sacẖā ḏẖaṇī.  Hi▫ā▫o na kaihī ṯẖāhi māṇak sabẖ amolve. ||129||

 

Do not (gaalaaey) speak (ik-u) a single (phikaa = insipid) arrogant word to anyone, (sachaa) the Eternal (dhanee) Master is present (mai) in (sabhna) all.

Do not (tthaah-i = drop) hurt (hiaau) the heart of (kaihee) anyone; (sabh) all (maanak = gems) hearts are (amolvey) priceless – God lives in all. 129.

 

ਸਭਨਾ ਮਨ ਮਾਣਿਕ ਠਾਹਣੁ ਮੂਲਿ ਮਚਾਂਗਵਾ ॥ ਜੇ ਤਉ ਪਿਰੀਆ ਦੀ ਸਿਕ ਹਿਆਉ ਨ ਠਾਹੇ ਕਹੀ ਦਾ ॥੧੩੦॥
Sabẖnā man māṇik ṯẖāhaṇ mūl macẖāʼngvā.  Je ṯa▫o pirī▫ā ḏī sik hi▫ā▫o na ṯẖāhe kahī ḏā. ||130||

 

(Man) minds/feelings of (sabhnaa) all are (maanik) gems/valuable; (tthaahan-u) hurting them is (machaa’ngvaa) not good.

(Jey) if (tau) you have (sik) yearning (di) of (pireeaa) the Beloved Almighty, do not (tthaahey) hurt (hiaau) heart (da) of (kahee) anyone – you will be hurting the Almighty present in all. 130.

 

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.

 

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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.