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

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 string, (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 – in the eyes of the world.

But deeds of the souls will have to be accounted for (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 (saddo) 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.

 

Farid! Those who built houses, mansions and lofty buildings, they have also departed.

ਸ੍ਰੀ ਫਰੀਦ ਜੀ ਕਹਿਤੇ ਹੈਂ ਜੋ ਪੁਰਸ਼ ਏਕ ਛਤੇ ਕੋਠੇ ਔ (ਮੰਡਪ) ਹਵੇਲੀਆਂ ਆਦੀ ਸਭ ਅਸਥਾਨ ਪੁਨਾ (ਮਾੜੀਆਂ) ਉੱਚੀਆਂ ਅਟਾਰੀਆਂ ਕੇ ਉਸਾਰਨ ਵਾਲੇ ਸੋ ਭੀ ਇਸ ਸੰਸਾਰ ਸੇ ਚਲੇ ਗਏ ਹੈਂ॥They transacted false business and dropped into graves.

ਸੋ ਜਨ ਝੂਠੇ ਪਦਾਰਥੋਂ ਕਾ ਝੂਠਾ ਹੀ ਸੌਦਾ ਕਰਕੇ ਪ੍ਰਲੋਕ ਮੈਂ ਚਲੇ ਗਏ ਔਰ ਸਰੀਰ ਤਿਨ ਕੇ ਕਬਰੋਂ ਮੈਂ ਆਇ ਪੜੇ ਹੈਂ॥੪੬॥

 

 

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, (ketrraa) how long one you (dhukan-u) run on (kottey) the roof, i.e. one does not live forever, and should just not be on the high; (nivaar-i) give up (needrree = sleep) being inebriated and 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, i.e. you are not able to what you did to obey Divine commands. 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 leaving (kaval = lotus flower) the body (thakey = tired, withered) dead (ikal = alone) dead, says Farid. 66.

 

 

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