The
saloks of Sheikh Farid
Ji guide the seeker toward the devotion of the one absolute IkOankar (the Divine), which is the true purpose of life. In these saloks, Farid Ji shares that our time in this world is finite, and thus, one should immediately turn to the devotion of IkOankar without delay. However, due to attachment to transient things and relationships, many forget this truth and become entangled in vices, leading to a perpetually restless and uneasy life. However, the being who embraces virtues such as remembrance of IkOankar, love, humility, tolerance, patience, contentment, selfless service, and righteous living, experiences the bliss of connection with IkOankar even while leading a householder’s life. Their life becomes comfortable and peaceful.
je jāṇā laṛu chijṇā pīḍī pāīṁ ganḍhi.
tai jevaḍu mai nāhi ko sabhu jagu ḍiṭhā hanḍhi.5.
-Guru Granth Sahib 1378
Commentary
Literal Translation
Interpretive Transcreation
Poetical Dimension
Calligraphy
Sheikh Farid continues with his reflection in the fifth stanza and says, If I had known the hem was to fray soon, I would have tied a tight knot. If we can continue with the extended metaphor of the wedding, we reflect on the hem of the beloved. In Panjabi love poetry, the hem of the Beloved’s robe is that to which the lover of the Beloved clings. As part of the common wedding rituals of his period, before the send-off of the couple, they are seated on a bed given in dowry, and their hems are tied together in a knot. The priest of the house then recites some stanzas. The belief behind this ritual is that the newly married couple will foster a deep love and strong bond with each other, just like the firm knot that has been tied into their hems. The idea of grasping the hem of one’s robe also appears in the context of the human-Divine relationship across faith traditions, evoking a sense of humble submission and devotion, of reverence, of the alliance we are choosing, of the relationship we are placing all of ourselves into, of support and refuge in the One, of trust that the One will lead us where we need to go. In Sheikh Farid’s framing, he says, If I knew earlier that something in my love was temporary or fraying, then I would have made more of an effort. If I had known that this temporality would cause my relationship with the Beloved to dwindle, I would have tied myself to the Beloved through remembrance. The relationship with IkOankar (One Creative and Pervasive Force, 1Force, the One) is most important. The unripe or immature relationships of this world, rooted in temporality, do not remain. Sheikh Farid ends the stanza with a direct address to IkOankar: For me, no one is as great as you. Having roamed, I have seen the whole world. For Sheikh Farid, no one measures up to IkOankar. He has seen all things, looked everywhere, and come to this understanding. Using the feminine voice, Sheikh Farid invites us to reflect on whether we believe that the meeting or relationship with the Divine is only possible where love is very strong and devotion is intimate. What are we fueling this intimacy with? Sheikh Farid has said, If I knew the hem would fray, I would have spent my time strengthening it. I would have made an effort in my devotion! Maybe we think that our relationship with IkOankar will grow on its own, or that it is strong enough to last. But Sheikh Farid reminds us that our devotion requires labor and discipline. Our love is not only about customs or particular symbols. It is about the meaning behind them. Have we made our relationships with IkOankar firm? Have we put in that continuous effort? Are we tightening the knot, or is the knot fraying?
