FARIDKOT TIKA, the earliest full scale exegesis or annotated version of the Guru Granth Sahib, was prepared under the patronage of the princely rulers of the state of Faridkot. Hence its popular name Faridkot Vala Tika or, for short, FaridkotTika. Its full title is Adi Sn Guru Granth Sahib ji Satik. Satik literally means with tika, annotation or commentary. The Guru Granth Sahib is an anthology of spiritual poetry of six of the Gurus and a number of medieval saints as well as of some of the followers contemporary with the first five Gurus.
The language used is, by and large, Punjabi or Hindi, not difficult to understand.Yet, because of its poetic form and philosophical content and the linguistic peculiarities bequeathed it by a long range of time and space it spanned, the Scriptural text transmitted to the laity required to be annotated and explained. In consequence arose a whole body of exegetical literature;also several schools of interpretation. The starting point is that corpus itself.
Successive Gurus clarified, elaborated and expounded in their own verse the meaning of the compositions they had inherited. The Janam Sakhis contain these interpretations clothed in much hagiographical detail.This is especially so in the case of writers attempting to provide a setting and background to the hymns they are expounding. One prominent example is the pothi by Baba Miharban.
The writings of Bhai Gurdas (d. 1636) are placed by some in the same category. During the eighteenth century and up into the early part of the nineteenth, the task of interpreting and preaching the Holy Writ primarily rested with the Udasi and Nirmala schoolmen. In the worst days of persecution they were left unmolested. They remained in control of Sikh shrines and institutions; also during the time when the Sikhs had established their authority in the Punjab.
All instruction was carried out orally. The only writings of this period were the Rahitnamas which were, strictly speaking, rules of conduct rather than works of exegesis. The first Udasi exegete of this period who left a written record of his scriptural studies was Anandghana, who completed his tika of Japu in 1795, followed by exegeses of several other banis. Anandghana was the first to separate historical account from interpretative comment.
His interpretations are saturated with Upanisadic lore and are densely Vedantic rather than Sikh, and are apparently a conscious reincubation of Hindu ideology in Sikh thinking.Nirmala scholars generally echoed the Udasi trend of interpreting Sikh scriptural texts in the inflated style prescribed by Hindu commentators on Upanisadic and Vedic texts. Bhai Santokh Singh (1788-1843), the most prominent among the Nirmalas, did write his Garabganjani Tika (Tika to humble the garab, i.e. pride, of Anandghana) in criticism of Anandghana`s interpretations in his Japu Tika, but he too was writing from within the Hindu framework and represented a deep Brahmanical influence. Besides tikas, annotation of scriptural writings continued to flourish throughout the nineteenth century in the form of Praydi (glossaries) and Kos (dictionaries), two prominent illustrations being Granth Guru Girdrath Kos (1895) and Praydi Adi Sri Guru Granth Sahib Ji De (1898).
A new phase of exegetical writing began with the advent of Western learning.It was, in fact, a Westerner scholar, Ernest Trumpp who first took up an end to end English translation of the entire Guru Granth Sahib. But Trumpp`s scorn for traditional interpretations of the faith and his overt antipathy towards it earned him the reproach of the entire Sikh people. Following the publication of Trumpp`s work in 1877, unfinished though it remained.
Raja Bikram Singh, ruler of Faridkot (1842-98) and patron of the Amritsar Khalsa Diwan, commissioned a full scale commentary in Punjabi on Guru Granth Sahib. The first draft prepared by Giani Badan Singh of Sekhvari was ready by 1883.It was then revised by a synod of Sikh scholars representing a wide variety of schools of thought current among the Sikhs, with Mahant Sumer Singh of Patna Sahib as chairman. Other members of the committee were Giani Harbhajan Singh of Amritsar, Sant Singh of Kapurthala state, Jhanda Singh of Gurdwara Nanakiana Sahib, near Sarigrur, Rai Singh of Jarigi Rana, Dhian Singh of Sekhvari, Pandit Hamir Singh Sariskriti, Pandit Balak Ram Udasi Sariskriti and Baba Bakhtavar Singh Giani.
The revision was completed during the time of Raja Bikram Singh, but he did not live long enough to see publication of the work he had sponsored. The printing started during the reign of his successor, Raja Balbir Singh (1869-1906).Three volumes came out during his time and the fourth and final one during the reign of his successor, Maharaja Brijindar Singh (1896-1918). By this time the first edition had already run out.
A large number of the sets had been presented free of cost to gurdwaras and to scholars. The rest were sold at a nominal price. Meanwhile, suggestions for further revisions and for the use of standard Punjabi instead of Braj in the exegesis had been pouring in from various Singh Sabhas and Khalsa Diwans. The Maharaja ordered, in August 1918, the formation of a revision committee and, pending the revision, ordered the publication of a second edition to meet the immediate demand.
However, his untimely death a few months later (22 December 1918) upset the entire plan. The proposed revision never took place, though a second edition did appear in 1924. Maharaja Brijindar Singh`s successor Raja Harindar Singh was averse to the idea of a revision. He used to say that the tika had been commissioned by his ancestors and it must remain in the same form and style in which they had left it.
The original copy of the tika is still preserved in the toshakhana of the late Raja. There have, however, been reprints of the original brought out by the Languages Department (Bhasha Vibhag) Punjab, the first one in the series appearing in 1970.
References :
1. Taran Singh, Gurhani dian Viakhid Pranahan. Patiala, 1980
2. “Introduction” in Faridkot Tika. Patiala, 1970
History of Faridkot Tika Exegesis—a seminal annotated commentary on the Guru Granth Sahib that has helped shape Sikh scriptural interpretation and identity.
Overview and Purpose
Faridkot Tika (also known as Faridkot Vala Tika) is recognized as the earliest full‐scale exegesis of the Guru Granth Sahib. Commissioned under the patronage of the princely rulers of Faridkot, this commentary was developed in response to the controversial English translation of parts of the Adi Granth by Ernest Trumpp—a translation that many Sikhs found grievously insulting to the sanctity of their scripture. By providing a detailed annotation, the Faridkot Tika was intended both to clarify the meaning of the sacred hymns and to reassert the theological and linguistic integrity of the Guru Granth Sahib for the Sikh community .
Historical Context and Development
- Colonial Encounters and the Need for Exegesis:
During the late 19th and early 20th centuries, colonial scholarship often misinterpreted Sikh scriptures. Trumpp’s translation, in particular, stirred controversy and threatened to undermine the revered nature of the Guru Granth Sahib. In response, Raja Bikram Singh of Faridkot sponsored the creation of Faridkot Tika as a scholarly countermeasure—a definitive annotated commentary that would set the record straight on the meaning and interpretation of the Sikh canonical text. - Publication and Structure:
The exegesis was initially published in three volumes during 1905–1906, with a fourth volume following later. Its full title is Adi Sn Guru Granth Sahib ji Satik, where “Satik” signifies an annotated or commentarial work. This structured approach to interpreting the scripture was revolutionary because it systematically combined historical context, philological insight, and doctrinal elaboration—a method that became a model for subsequent Sikh exegetical works . Editorial and Interpretative Contributions - Methodological Innovation:
Faridkot Tika is notable for being one of the first attempts to separate historical narration from interpretative commentary. Prior to its emergence, much of Sikh scriptural commentary was transmitted orally through the expositions of later Gurus and learned schoolmen (such as the Udasi and Nirmala scribes). Faridkot Tika, however, presented a carefully edited written corpus, systematically annotating the poetic verses of the Guru Granth Sahib. It employed a dense interweaving of traditional exegesis with the philosophical teachings of Sikhism, drawing upon earlier interpretations found in works by figures like Bhai Gurdas and the poetic commentaries integrated into the Janamsakhis . - Linguistic and Theological Clarification:
The Tika played a critical role in clarifying the linguistic peculiarities and symbolic nuances of the Guru Granth Sahib. By doing so, it provided guidance to lay readers who, due to the complex intermingling of Punjabi, Braj, and classical idioms in the sacred text, might otherwise have found it difficult to glean its full meaning. In essence, Faridkot Tika became a bridge between the esoteric theological concepts of the scripture and the everyday experiences of its followers . - Influence on Later Scholarship:
Its annotated style and the rigorous defense of Sikh orthodoxy greatly influenced later exegetical efforts. Scholars and religious leaders used it as a reference point for resolving doctrinal disputes and for educating new generations about the proper interpretation of the Guru Granth Sahib. Faridkot Tika’s impact persists today in that it solidified the tradition of written Sikh exegesis, supporting the accurate transmission of Sikh teachings and resisting misinterpretation by external critics . Legacy and Contemporary Relevance - Cultural and Religious Reaffirmation:
The commissioning and acceptance of Faridkot Tika marked a turning point in Sikh history. Not only did it serve to counteract colonial misrepresentations, but it also reaffirmed the community’s own understanding of its sacred texts. In doing so, it laid a vital foundation for post-colonial Sikh intellectual life and religious practice. - Ongoing Scholarly Engagement:
Today, Faridkot Tika is studied both as a historical artifact and as an influential work of scriptural exegesis. It continues to be referenced by contemporary scholars, theologians, and practitioners who seek to understand and convey the layered meanings of the Guru Granth Sahib. Its methods and insights have paved the way for further academic inquiry and for renewed devotional engagement with Sikh scripture. Concluding Thoughts
The Faridkot Tika Exegesis stands as a landmark in Sikh intellectual history—a carefully crafted, annotated commentary that arose from a critical need to defend and clarify the Guru Granth Sahib. Commissioned in the context of colonial challenges, its scholarly rigor, linguistic artistry, and theological depth have had a lasting influence on how Sikh scripture is understood and cherished. By offering clear insight into complex sacred texts, Faridkot Tika continues to guide devotees and scholars alike in their pursuit of spiritual knowledge and cultural identity.
