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: 5.
pharīdā garabu jin̖ā vaḍiāīā dhani jobani āgāh.
khālī cale dhaṇī siu ṭibe jiu mīhāhu.105.
-Guru Granth Sahib 1383
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
In the one hundred and fifth stanza, Guru Arjan builds on the last stanza to also elaborate on the one hundred and third stanza and says, O Farid! Those who had pride in their greatness, and who were matchless in wealth and youth, they departed empty-handed from the wealthy Owner just like mounds from rain. In Sheikh Farid’s stanza, he reflected on tearing up his silk garments in favor of a more modest blanket to better connect with IkOankar (One Creative and Pervasive Force, 1Force, the One). Guru Arjan reminds all of us that while we may have pride in any lifestyle, what matters most is our intention. It is pride and self-righteousness that are hindrances to connection with IkOankar, and we can take pride in the blanket just as much as we can take pride in the silk. While the blanket is a symbol of humility, it can also create an inferiority complex or a superiority complex in the same way that a finer garment of silk can. Outward things have very little bearing on our internal connection. We might even begin to don more ‘humble’ clothing to externally identify a particular way without changing our lifestyle. If our intention is not clear, we are pretending or we are deceiving. And in that state, we cannot connect with IkOankar—it does not matter what we are wearing.
Those who have a lot of money are assumed to be happy and more able to center themselves on IkOankar, because they have taken care of their physical needs. They might beautify themselves a bit more, but just like anyone else, they can still be mentally and emotionally empty. Guru Arjan says that those who are matchless in wealth and youth and greatness still must depart empty handed. They are like mounds in rain, disintegrating in real time. Regardless of whether we wear silk or wool, regardless of whether we are rich or poor, if our intentions are not to connect with IkOankar, we will leave bereft of love and respect. Real wealth and real beauty are of the Divine. We can accumulate these things through connection with IkOankar. This connection is available to all of us. In the last two stanzas, the Gurus encourage us to think more about our internal worlds. What is our intention? Have we dealt with our pride? Is the external aiding us in remembrance, or steeping us in forgetfulness?
