SLOKAS OF SHAIKH FARID.
Baba Shaikh Farid Ganj-i-Shakar (1173–1264), the famous Sufi saint born in the Punjab—some of whose compositions are included in the Guru Granth Sahib—was a poet whose Punjabi verses form the first recorded poetry in the Punjabi language. Guru Nanak himself seems to have brought to light these verses when he visited Pak Pattan, that venerable old seat of Chishti Sufis where he met with Shaikh Ibrahim, in twelfth place from himself. Guru Nanak found these lines pregnant with high moral purpose and with deep spiritual insight.
He may have recorded these in his book, from which they were transferred to the volume compiled by Guru Arjan (Nanak V). Shaikh Farid’s verses included in the Guru Granth Sahib are hymns in ragas Asa, Suhi, and Gaurl; and 120 slokas covering pages 1377 to 1384. Some of the slokas have additional lines from the Gurus meant to harmonize the import and clarify or supplement the idea contained in the original sloka. The slokas of Farid, though not linked thematically with one another, generally describe the transient nature of the world and exhort man to remain detached from its false allurements and to reflect upon the Name of God, which is the only lasting reality.
They also lay stress on the need for right conduct and moral awareness. The attitude towards the Divine in Farid’s compositions is that of a loving wife towards her spouse. Farid teaches man not to seek God in lonely wastes, for He abides in the heart (19). “Creator in the creation abides, and the creation in Him” (75). From this metaphysical thought of essential oneness between the Creator Lord and the jiva is derived the social ideal of universal brotherhood of man.
Concerning human social behaviour, Farid’s advice is: speak never a rude word to anyone, for the Lord Eternal abides in all; break no heart, for each being is a priceless jewel; each heart is a jewel, and it is evil to break any; shouldst thou seek to find the Beloved, break no one’s heart (12930). Man must endeavour to become a worthy object of His grace, because it has the power to transform a crow (ma2`imu.kh) into a swan (gurmukh) (124). Since God permeates through the creation, His concern for it never ceases even though man becomes forgetful of Him (107).
Farid has an intense longing to realize such an omniscient and loving God: in separation from God, my body burns like an oven; my bones flame like firewood; to find union with the Beloved, could I walk till my feet be tired when I would walk on my head (119). These lines are only symbolic of Farid’s intensity of yearning for union with the Divine and need not be read in their literal sense: in the Sikh view, torture of the body is not necessary, for the Divine can be realized within the heart (120). Farid laughs at the ignorance of the peasant who seeks grapes of Bijavar while sowing thistle, and seeks to wear silk while carding and spinning coarse wool (23). In still more unequivocal terms, Farid declares that only our good deeds in this world will stand by us in the next (100).
Apart from the cultivation of moral qualities which help man on his way to God-realization, man should also develop deep and selfless love. Love of God and greed do not go together: with greed, love becomes polluted. Farid calls such love frail, as frail as a leaking straw roof against rain (18). Love for the Divine can best be expressed through loving actions for mankind. Farid says: return good for evil; in thy heart, bear no revenge; thus will thy body be free of maladies and thy life have all blessings (78).
Man is asked to imbibe humility, like the earth which we, while living, trample upon but which covers us when we are dead (17). At another place, Farid says: strike not back at those that strike thee blows; in utter humility and forgiveness, turn towards thy home (7). Human life is transitory, and death is certain for all. Man knows where his predecessors have gone, yet he knows not of his own impending end (73). Though life’s span be a hundred years, in the end, it will turn to dust (41).
Death is also a great leveller: prince and pauper are treated alike. Those who commanded drums to be beaten for them, umbrellas to rise over their heads, trumpets to proclaim their glory, ultimately have been led to rest in the graveyard, buried under the earth, helpless (45). Death does not spare even the most revered and the great, and they, too, must depart when time comes (47). The human body is subject to kal—that is, time and death. It decays with the passage of time and becomes rather frail before death finally overcomes it. Talking of old age, Farid says that “these frail legs of mine once scoured over desert and hill, today the prayer rug at hand seems a hundred miles removed” (20). Life being so transient, man must never depart from the path of loving devotion to God, whatever the handicaps (2526).
References:
- Sabadarth Sri Guru Granth Sahib. Amritsar, 1959
- Sahib Singh, Sri Guru Granth Sahib Darpan. Jalandhar, 1962–64
- Padam, Piara Singh, Bolai Sheikh Fand. Patiala, 1978
- Kohli, Surindar Singh, ed., Baba Farid: Jivan, Sama ate Rachna. Chandigarh, 1978
Shaikh Farid’s Slokas: Spiritual Insights & Morality, examining both the rich Sufi spiritual insights and the ethical imperatives that run through his verse, as preserved in the Guru Granth Sahib.
Historical and Literary Context
Baba Shaikh Farid Ganj-i-Shakar (1173–1264) is revered as one of the earliest Punjabi poets and a seminal Sufi master of the Punjab. His verses—the first recorded poetry in the Punjabi language—are an integral part of the Sikh canon. Guru Nanak is credited with having unearthed these powerful lines during his visit to Pak Pattan, a venerable seat of Chishti Sufis. The inclusion of Farid’s slokas in the Guru Granth Sahib (appearing in ragas Asa, Suhi, and Gaurl, over pages 1377–1384) signifies not only their spiritual potency but also their enduring ethical vision.
Farid’s style is characterized by its simplicity and lyrical clarity; his language, though deeply metaphoric, draws from everyday imagery and common experiences to express eternal truths. His use of concise verses reflects the Sufi emphasis on direct, heartfelt expression rather than elaborate ritualism.
Spiritual Insights: The Inner Journey to the Divine The Transience of the World
Central to Shaikh Farid’s slokas is an acute awareness of the ephemeral nature of worldly existence. He exhorts the reader to remain detached from the transient allurements of life. For instance, by highlighting that the world and its material pleasures are fleeting, Farid reminds us that only the Name of God (Naam) endures. As he states, “Creator in the creation abides, and the creation in Him” (sloka 75), suggesting that the eternal is not found in external forms but in the omnipresence of the Divine. B. God Dwells in the Heart
A recurring motif in Farid’s poetry is the assertion that God is not to be sought in barren, distant lands but is to be found within one’s own heart. He teaches that praying or wandering in desolate places is unnecessary when the Divine is already present inside. This idea is succinctly captured when he advises, “man, do not seek God in lonely wastes, for He abides in the heart” (sloka 19). This teaching aligns with the Sufi notion of the inner sanctuary and has been influential in framing the Sikh understanding of meditation and Simran (remembrance of God). C. Yearning for Union with the Beloved
Farid’s verses are marked by an intense, personal yearning for union with the Divine. His imagery—describing his body burning like an oven and his bones flaming like firewood—symbolizes the searing pain of separation from the Beloved (sloka 119). Yet Farid’s expression is not meant to be taken literally; instead, it signifies the inner turmoil and passionate longing that drive one toward spiritual realization. For him, the journey to union is the antidote to all suffering, transforming this burning longing into a path of illumination and grace. D. The Role of the Sabda (Word)
In Farid’s thought, the sabda or sacred word is not merely a sound but a dynamic force capable of dissolving doubt, overcoming ego, and offering solace amid life’s vicissitudes. He asserts that the sabda is the means by which one can annul the cycle of transmigration and attain liberation (as mentioned in his discussions on how only through the sabda can man realize the Creator). This idea resonates deeply with the Sikh emphasis on the eternal nature of God’s Word and its transformative power.
Moral and Ethical Teachings
A. Cultivation of Right Conduct and Humility
Farid’s ethical vision is as prominent as his spiritual insights. He stresses that a life of devotion is inseparable from moral integrity. His advice is unambiguous: speak kindly, break no heart, and treat every individual as a priceless jewel (sloka 12930). Such directives underscore the universality of compassion and the importance of humility. By insisting that no one should be rudely spoken to—since every being harbors the Divine—Farid champions the cause of respect and gentle conduct in daily life.
B. Overcoming Greed and Embracing Selfless Love
For Farid, love for the Divine is pure only when untainted by greed. He warns that greed pollutes love, rendering it as frail as “a leaking straw roof against rain” (sloka 18). True love, in his poetic vision, is expressed through altruistic actions toward mankind. In advising, “return good for evil” (sloka 78), he encapsulates the idea that forgiveness and empathy are essential virtues for anyone seeking to embody divine love. This moral teaching is foundational both in Sufi ethics and in the broader Sikh tradition, where selfless service (seva) and compassion are paramount. C. The Inevitability of Mortality and the Call for Detachment
Farid’s reflections on the transient nature of human life are poignant reminders of mortality. He speaks of how even the mightiest would eventually be reduced to dust (sloka 41) and notes that death is the great leveler that spares no one (slokas 45 and 47). In discussing old age, he poignantly remarks on how “these frail legs” that once scoured endless terrains now seem distant from the present needs (sloka 20). These contemplations serve as an urgent call for detachment—not as a renunciation of life’s pleasures, but as an understanding that one must stay firmly anchored in the love and remembrance of God, regardless of life’s inevitable decline.
Symbolic Imagery: Everyday Metaphors with Deep Significance
A. Nature as a Mirror of Spiritual Truth
Farid employs vivid imagery drawn from nature to communicate complex spiritual ideas. The lotus, which draws nourishment from the mud yet remains unstained, symbolizes the possibility of living amidst worldly impurities while remaining internally pure. Likewise, the image of the duck whose wings remain dry while it swims on water eloquently conveys the notion of living in the world without being overwhelmed by it. These metaphors enable a practical understanding of pursuing spiritual purity amidst life’s chaos.
B. The Transformation of the Self
In one striking metaphor, Farid compares the transformative power of grace to the ability to turn a crow into a swan (sloka 124). While obviously not to be taken literally, this metamorphosis symbolizes the profound inner change that occurs when one becomes a true devotee—a transformation from a state of baseness and ignorance to a condition of elegance and divine receptivity.
The Social Dimension: Unity and Universal Brotherhood
Farid’s poetic vision extends beyond individual spirituality into the realm of societal ethics. His insistence on kind and compassionate behavior—reminding us that each person is a manifestation of the divine—lays the groundwork for the ideal of universal brotherhood. This teaching reinforces a key Sufi and Sikh principle: that despite the multiplicity of forms in the world, the underlying essence is one. By urging us to treat every heart as a jewel and cautioning against social divisions or rudeness, Farid’s slokas promote a sense of oneness and mutual respect among all people.
Concluding Reflections
Shaikh Farid’s slokas are a treasure trove of spiritual insight and moral wisdom. They capture the dual urgency of the Sufi path: the intense inner yearning for union with the Divine and the practical call to lead a life of ethical conduct and humility. His reverence for God—a love that is as intimate as that of a devoted spouse—is expressed through powerful, accessible metaphors and concrete moral advice, urging one to see the Divine in every individual, to remain detached from transient worldly pursuits, and to cultivate a loving, compassionate heart.
For contemporary seekers, these slokas continue to offer timeless guidance. They remind us that true liberation lies not in renouncing the world per se, but in transforming our inner selves—aligning our deeds with a higher purpose, fostering love, and letting our hearts be the dwelling place of the Divine.
