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

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 (ddhaahaa) erosion 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.

 

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.

(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. is rejected for union by the Almighty. 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. who is motivated by God to practice Divine virtues and commands. 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) (siu) 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 obey God.

 

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 birdwith 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 areon 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 (karey) bestows (nadar-i) Divine grace.

(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 of (sabhnaa) all are (maanik) gems; (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.

 

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