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.
nivaṇu su akharu khavaṇu guṇu jihbā maṇīā mantu.
e trai bhaiṇe ves kari tāṁ vasi āvī kantu.127.
-Guru Granth Sahib 1384
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
In the one hundred and twenty-seventh stanza, Sheikh Farid answers the questions he posed in the previous stanza and says, Bowing is that letter, patience is the virtues, the tongue is the jewel-like mantra. O sister! Put on these three guises, then the Divine-Husband will come under control. Continuing with the extended metaphor of the seeker as the human-bride and IkOankar (One Creative and Pervasive Force, 1Force, the One) as the Divine-Husband, we are shown what things will cause us to connect with IkOankar. Bowing is the letter—we ought to cultivate humility, to submit our stubbornness and intellect, to surrender devotedly. Patience is the virtue—we ought to practice forgiveness and tolerance and forbearance, to not be impatient in this path. The tongue is the jewel-like mantra—we ought to change the way we speak, to communicate and speak sweetly, to refrain from slander. This is how we can feel the presence of the One within.
Sheikh Farid is urging us to think less about what external garbs or practices we can adopt and instead to seek deeper transformation that happens through commitment and devotion to be virtuous. It is through these slower processes, through concerted efforts and the long journey toward connection, that we can come to experience the presence of the One within our hearts. Through these virtues, through this lifestyle, we can create a great relationship with the One. Will we abandon our external garbs, our prescriptions of religiosity, for an internal transformation? Will we put on these three guises of virtues within?
