The
saloks of Sheikh Farid
Ji guide the seeker towards life’s true purpose, the devotion to the one absolute Divine, IkOankar. In these saloks, he reminds us that our time in this world is finite; therefore, one must turn to IkOankar without delay. Yet, attachment to transient possessions and relationships causes many to forget this truth, becoming entangled in vices that lead to restlessness and inner turmoil. In contrast, those who cultivate virtues such as love, humility, patience, contentment, selfless service, and righteousness experience the bliss of connection with IkOankar even while living a householder’s life. Their life becomes serene and suffused with inner joy.
m: 3.
kāi paṭolā pāṛatī kambalṛī pahirei.
nānak ghar hī baiṭhiā sahu milai je nīati rāsi karei.104.
-Guru Granth Sahib 1383
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
In the one hundred and fourth stanza, Guru Amardas responds to Sheikh Farid’s previous stanza on silk clothing. Guru Amardas gently says, Why should one tear up the silk garment? Why should one put on the blanket? The Owner is found even when one is sitting at home, if one sets the intention in order. Guru Amardas expands on Sheikh Farid’s reflection to prevent our tendency to read extremity into the candidness of Sheikh Farid’s words. We do not need to simply discard our nice fabrics and put on tattered blankets in order to meet or connect with IkOankar (One Creative and Pervasive Force, 1Force, the One). It is very possible to wear beautiful things and still practice remembrance, still experience connection, still live in deep devotion. In fact, it is when we fixate too much on the external that we often skirt around working on the internal. We might don particular humble garbs to signal a piety or religiosity or connection with IkOankar we have not actually cultivated.
It is as if Guru Amardas is saying, what makes a devotee beautiful is not the silk clothes or the simple blanket. What makes a devotee beautiful is not living a renunciate’s life or a householder’s life. It is how we live in the world. It is about our intentions. Why are we doing what we do? IkOankar can be found in life, in our relationships, in the material world if our intentions are to connect with IkOankar in the world, if we work toward connection with IkOankar through our human experiences in the material world. We need not perform or be full of pretense through the clothing we choose to don or the appearance we present. We can enjoy the bliss of that connection here and now! Will we set our intentions in order? Will we find the Owner?
