ਮਃ ੩ ॥ ……………. Mėhlā 3. ……………. Continued to completion. Guru Amardas ji (Farid ji Salok per Guru Amar Das ji) 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|| Sheikh Farid has become old, the body started to tremble. If were to live hundred years, still body becomes dust.
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|| Farid, creator don’t make me dependent to be at a stranger’s door. If you want to so keep, take the soul out of the body.
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|| Axe on the shoulder, round utensil on the head, blacksmith king of the jungle. Farid, I look for the master, you looking for charcoal.
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|| Had drums, canopies covering head, praised by the ramblers. So too sleep in the graveyard, joining the orphans.
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|| Farid, houses and mansion builders also departed. Did bad deals and departed, came to lay in the graves.
ਮੰਦੇ ਅਮਲ ਕਰੇਦਿਆ ਏਹ ਸਜਾਇ ਤਿਨਾਹ ॥੪੯॥ Manḏe amal kareḏi▫ā eh sajā▫e ṯināh. ||49|| Doing bad deeds so punishment to such 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|| Fareed, prayer cot on the shoulder, black cloth around the neck, dagger in the heart while talking so sweet. Outside looks bright, heart a deep dark night.
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|| Farid, a droplet of blood don’t come out if someone cuts the body. The body so colored by the creator, carries no blood.
ਨਾਨਕ ਤੇ ਜਨ ਸੋਹਣੇ ਜਿ ਰਤੇ ਹਰਿ ਰੰਗੁ ਲਾਇ ॥੫੨॥ Nānak ṯe jan sohṇe jė raṯe har rang lā▫e. ||52|| Nanak, so humble are handsome, if colored with creator’s essence
Quote:
ESSENCE: Farid j state that living hundred years is to same end as one gets old, capability to perform and look after self is of importance, focus on real objective in life is often missed as an example of one looking for charcoal in a forest versus the creator, the judgements show irrespective of what we possess, continuing Farid ji say of the most celebrated and enjoying also end up mixing with dust, all worldly possession time destroys such are bad aims, life continues as per creator, at death the lights of eyes dim out as the body gets so destroyed, the mills of justice grind ever so fine for the bad deeds we do, fake practices are base for no virtue as the dark heart cannot fake enlightenment, the true blood of the body is the color so imparted when imbued with the creator.
Farid ji, overall the humility in living when thinking of finally mixing with dust in self and possessions. Fake practices carried over extended periods are of no consequence.
Gur Amar Das ji elaborate (Mėhlā 3) on the word “blood” in Farid ji’s Salok 51. Guru ji state, that all body is blood but the blood of greed dissipates if one is colored in the essence of the creator. Guru ji further state that the greed is driven out as one recognizes or fears the creator. Such are so blessed and handsome that are colored in the essence of the creator.
Please note all errors are mine and I stand corrected.
Sat Sri Akal.
PS: Sloaks 41-52 at about 0:29 to 4:03 of the following video,
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Last edited by Ambarsaria; 07-May-2012 at 19:15 PM.
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Talking about blood...we all know what Farid Ji means...and also why Guru Amardass ji added his own comments. This is to dispell any "doubts" that some smart aleck may come along and place by saying.."Look here..farid Ji is scientifically "wrong"....
Its not the physical presence /absence of blood per se....of course farid Ji also knows that a body cannot survive sans blood...and Guru Amardass ji makes it clear what farid Ji means. Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/bani-sheikh-farid/38453-salok-sheikh-farid-ji-41-52-a.html
Its a common metaphor in Punjabi culture..."Oh stealing/lying/cheating..... is in his blood........laziness is in her blood/bones..haddein rachiah....etc etc..bad habits are in his blood and deep within his bones..etc etc..which of course are not "scientific" statements in the sense that "cheating" hormone could be found and analysed form the blood..same way as the LOBH in the Blood cannot be scientifically analyzed..
Novelist Nanak Singh wrote a Novel titled.."Chittah Lahoo"...meaning WHITE BLOOD...meaning Blood has turned WHITE..and we all know for a fact that blood is always RED...white is for CORRUPTION...the corrupt have white blood running in their veins...and we also heard the common metaphor..blood is thicker than water...and Blood has turned to WATER..all of which are metaphors. So we cna conclude that farid ji is talking in metaphoricla terms and Guru Amardass ji clarified that so no doubts can be raised.
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Thank you for this brother Ambarsaria ji peacesign
I found it to be very beautiful and actually, rather moving. I enjoyed reading your wonderful translation and commentary; and then listening to that haunting voice singing the words of Shiekh Farid in Punjabi.
What a beautiful reflection on old age, the vissicitudes of life, the impermanence of all things, the fleeting nature of our lifespans and how we must re-orient our focus away from what isn't important - ie attachment to ego and possessions - and rather focus ourselves upon God, and upon our soul's relationship with God. Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=38453
I found the whole thing very moving indeed and loved how he described the soul as, "soul-bride" - as if his deathbed where his wedding day, where he would go to marry his Creator in eternity. A comforting interpretation of death. A Beautiful and poignant reflection on the inescapability of death, and how to live our lives in the shadow of death, with this knowledge of its certainity and yet still to find joy in living. Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=38453
Ultimately we cannot take anything with us when we die - these earthly friends, as Shiekh Farid calls them, we can take with us nothing except our soul, and whatever purity or stains are on it depending how we have lived our lives. Indeed, of what use are all our accumulated possessions on earth on the day of our death, when none of them are of use to us anymore? But the state of our soul is of great importance. This does not, I believe, imply that one is not to live in the world and accumulate earnings to support oneself and ones family but rather that one should not be attached to one's wealth or possessions so as to make an idol out of one's wealth or possessions in place of God, who should be the centre of our lives.
This Shabad calls for a radical re-orientation of our focus in life away from self and self-will, to God and God's will.
Last edited by Archived_member15; 08-May-2012 at 00:42 AM.
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We know Guru Sahibs do this to Sheikh Farid ji's bani. Do they do it to any of the Bhagats?
Bhagat Sngh Ji,
Guru Amardas Ji's bani appears as part of Selok Sheikh Fareed on Page 1378 Line 11 onwards.
Guru Arjan Dev Ji writes Kabeer Ji's Selok on Page 1376 Line 9
There might be others as well, but I have only found these so far.
Gyani Jarnail Singh Ji,
Please throw some light on why the Guru's added their own bani as in the case of the above two examples.
Will appreciate your explanation. I am still a learner of Gurbani who knows nothing yet.
Thank you for this brother Ambarsaria ji peacesign
I found it to be very beautiful and actually, rather moving. I enjoyed reading your wonderful translation and commentary; and then listening to that haunting voice singing the words of Shiekh Farid in Punjabi.
What a beautiful reflection on old age, the vissicitudes of life, the impermanence of all things, the fleeting nature of our lifespans and how we must re-orient our focus away from what isn't important - ie attachment to ego and possessions - and rather focus ourselves upon God, and upon our soul's relationship with God.
I found the whole thing very moving indeed and loved how he described the soul as, "soul-bride" - as if his deathbed where his wedding day, where he would go to marry his Creator in eternity. A comforting interpretation of death. A Beautiful and poignant reflection on the inescapability of death, and how to live our lives in the shadow of death, with this knowledge of its certainity and yet still to find joy in living.
I find much to love in Baba Farid ji's bani. He does mention old age, the coming of death, the need to recognize what is important and so on. He has remarkable visualizations in his writings. Lot of the visualizations actually relate to everyday chores, everyday living, the goings on of the times, and so on. I read his writing and I visualize without much of an effort. He provides incredible power in conciseness that I just relish reading. Very straight Punjabi and in your face kind of style. Great respectful gift of wisdom to us all.
Regards. mundahug
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