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

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||

 

(Chalan = 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 – at night, 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) smolder (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 an ever 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 that 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.

 

Message: Temptations cannot entice the person who has God in mind.

 

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 = honor less) the unwanted (gor) grave (karey = makes, sadd-u = call) calls (nighariaa) homeless people to (aau) come (ghar-i) home.

You have (sarpar) ultimately (aavna) to come (maithai) to me; do not (ddariaah-u) be afraid (marnahu) of dying, i.e. funerals are 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 = honor-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 – anytime. 97.

 

 

 

 

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