When speaking to a farmer Guru Nanak Sahib used the language of farmers. When in discussion with Brahmin/Pandit, Yogi, Qazi etcetera he used their spiritual language of the time. This way it was relatively easy for the people to relate and understand his Pure, Unique and Revolutionary spiritual Message. In this context, consider the following Shabad of Guru Nanak in which he used the simile (ਮਿਸਾਲ – Misaal) of a farmer to impart the Spiritual Giyan.
- ਇਹੁ ਤਨੁ ਧਰਤੀ ਬੀਜੁ ਕਰਮਾ ਕਰੋ ਸਲਿਲ ਆਪਾਉ ਸਾਰਿੰਗਪਾਣੀ ॥ ਮਨੁ ਕਿਰਸਾਣੁ ਹਰਿ ਰਿਦੈ ਜੰਮਾਇ ਲੈ ਇਉ ਪਾਵਸਿ ਪਦੁ ਨਿਰਬਾਣੀ ॥੧॥ : Consider this body of yours like a farm, your good deeds the seed and Naam as water for irrigation. Let your mind be like a farmer and grow the crop of Naam in your heart. This way, You shall achieve the supreme state of freedom from all worldly desires. ||1|| (sggs 23).
Also, the Message contained within the Guru Shabad (SGGS) is applicable to the entire world. Hence, its spiritual Message is NOT limited to a specific group, person, location, religion, occasion, incident or era! In short, the Message of the Gurbani is Universal and egalitarian.
- ਪਰਥਾਇ ਸਾਖੀ ਮਹਾ ਪੁਰਖ ਬੋਲਦੇ ਸਾਝੀ ਸਗਲ ਜਹਾਨੈ ॥ : The Great Men may be speaking about or addressing certain story or a particular situation, but the Teaching in those is applicable to the entire world. (sggs 647).
For example, consider the following Shabad of Guru Nanak, which appears to have been addressed to a Qazi. Nonetheless, its Message is applicable to the entire humanity: including Sikhs as well!
- ਅਮਲੁ ਕਰਿ ਧਰਤੀ ਬੀਜੁ ਸਬਦੋ ਕਰਿ ਸਚ ਕੀ ਆਬ ਨਿਤ ਦੇਹਿ ਪਾਣੀ ॥ ਹੋਇ ਕਿਰਸਾਣੁ ਈਮਾਨੁ ਜੰਮਾਇ ਲੈ ਭਿਸਤੁ ਦੋਜਕੁ ਮੂੜੇ ਏਵ ਜਾਣੀ ॥੧॥ : Make your deeds the earth (i.e. perform Virtuous deeds), and let the Shabad (i.e. Gur-Giyan-Wisdom) be the seed (sown in the earth of Virtuous deeds); irrigate (i.e. practice) it continually with the water of ‘Sach‘ (i.e. let your deeds flourish in the Glory of the Creator). Become such a farmer and anchor your Spirituality in ‘Eemaan‘ (faith, belief, truth etc.). Only then you will realize the FOLLY of claims of ‘Heaven’ and ‘Hell’. ॥1॥ (sggs 24).
Analogy of agriculture
Those of us who have had the opportunity to visit and or live in the rural or farming community, and have seen farmers working in their fields (Khet) can rather easily relate to the foregoing Gur-Shabad.
Farmers first prepare their fields before sowing the seed, and diligently take care of them after they are sown. Some of these activities may include: ploughing fields (ਹੱਲ), leveling them (ਸੁਹਾਗਾ), removing weeds from them (ਘਾ- ਫੂਸ), applying fertilizer (ਰੂੜੀ), planting the seed (ਬੀਜ) properly, watering (ਸੇਂਜਾ) appropriately, hoeing (ਗੋਡੀ) on time, and so on.
In addition, the farmer must sow the right seed. For example, if one plants Kikkar (acacia trees known for sharp and long thorns, not much shade, and no fruits), then he/she cannot expect grapes from it! Or, if one is to spin wool, then he/she should not wish to wear silk!
- ਫਰੀਦਾ ਲੋੜੈ ਦਾਖ ਬਿਜਉਰੀਆਂ ਕਿਕਰਿ ਬੀਜੈ ਜਟੁ ॥ ਹੰਢੈ ਉਂਨ ਕਤਾਇਦਾ ਪੈਧਾ ਲੋੜੈ ਪਟੁ ॥੨੩॥ : O Fareed! The farmer plants acacia trees (ਕਿਕਰਾਂ), and wishes for Bijouree grapes! He is spinning wool (all his life), but he wishes to wear silk! ||23|| (sggs 1379).
Furthermore, farmers need to do the plantation in the right season and climate, and then protect fields from predators, etc. If he does not implement all these activities properly then he cannot expect to reap a good crop. Or worse, he may not reap any crop at all!
The Gur-Shabad urges humans to follow the farmer’s diligent practice. The life or body is likened to a field (Khet). In order to sow the seed of Naam in it, and live an enlightened life of Gurmukh-hood, it has to be properly prepared and cared for.
- ਕਿਰਸਾਣੀ ਕਿਰਸਾਣੁ ਕਰੇ ਲੋਚੈ ਜੀਉ ਲਾਇ ॥ ਹਲੁ ਜੋਤੈ ਉਦਮੁ ਕਰੇ ਮੇਰਾ ਪੁਤੁ ਧੀ ਖਾਇ ॥ : The farmer does the farming work diligently (with full effort), plows, strives and longs (for the harvest to be good, so that) my son and daughter may eat. (sggs 166).
- ਖੇਤੀ ਵਣਜੁ ਨਾਵੈ ਕੀ ਓਟ ॥ ਪਾਪੁ ਪੁੰਨੁ ਬੀਜ ਕੀ ਪੋਟ ॥ : Life should be lived by taking, acquiring, possessing Divine Virtues and Wisdom in the form of Divine Naam. Doing deeds according to the ‘Paap Punn‘ thinking becomes a bundle of seeds (meaning our Sanskars, thoughts and thinking are made according to that). (sggs 152).
- ਲਾਹਾ ਪਰਥਾਏ ਹਰਿ ਮੰਨਿ ਵਸਾਏ ਧਨੁ ਖੇਤੀ ਵਾਪਾਰਾ ॥ : One who enshrines Divine Naam, reaps the Spiritual ‘Laha’ (Spiritual Profit) fin life. Therefore, blessed is the farming and business of Divine Naam. (sggs 568).
- ਹਰਿ ਜਨ ਹਰਿ ਜਸੁ ਹਰਿ ਹਰਿ ਗਾਇਓ ਉਪਦੇਸਿ ਗੁਰੂ ਗੁਰ ਸੁਨੇ ॥ ਕਿਲਬਿਖ ਪਾਪ ਨਾਮ ਹਰਿ ਕਾਟੇ ਜਿਵ ਖੇਤ ਕ੍ਰਿਸਾਨਿ ਲੁਨੇ ॥੧॥ : God’s ‘Jan’ (Gurmukh, Daas, Bhagat…), live life by Divine Virtues after listening to the enlightening Spiritual Message contained with the Shabad Guru. Divine Naam destroyed all their evil thoughts, just as a farmer cuts down his crop. ||1|| (sggs 976).
In order to sow the sublime seed of Divine Naam in the body-field, the counsel of the Gur-Shabad is we need to clear it of the weeds: inner garbage that consists of the ‘five’ faults of our Haumai or false ego-sense (lust, anger, greed, attachments and pride along with their numerous variations).
- ਸਾਵਣੁ ਰਾਤਿ ਅਹਾੜੁ ਦਿਹੁ ਕਾਮੁ ਕ੍ਰੋਧੁ ਦੁਇ ਖੇਤ ॥ ਲਬੁ ਵਤ੍ਰ ਦਰੋਗੁ ਬੀਉ ਹਾਲੀ ਰਾਹਕੁ ਹੇਤ ॥ ਹਲੁ ਬੀਚਾਰੁ ਵਿਕਾਰ ਮਣ ਹੁਕਮੀ ਖਟੇ ਖਾਇ ॥ ਨਾਨਕ ਲੇਖੈ ਮੰਗਿਐ ਅਉਤੁ ਜਣੇਦਾ ਜਾਇ ॥੧॥ : The night and day (of Manmukh) person is like summer and winter crops, and lust and anger are the two fields in which he sows these crops (i.e. such person spends the night satisfying lust and the day in giving vent to his/her anger. The greed motivates him to tell lies, as if greed works like the appropriate moisture in soil and worldly attachment is like the laborer who ploughs and sows the fields. Thought is like the plough, he/she gathers the heaps of vices/Bikaar, as per Divine Hukam, that is what such a person earns and eats, and suffers the consequences of his/her misdeeds. Nanak, based on his/her deeds, such person departs from this world without realizing the ultimate purpose of human life. ||1|| (sggs 955).
- ਦੇਹੀ ਗਾਵਾ ਜੀਉ ਧਰ ਮਹਤਉ ਬਸਹਿ ਪੰਚ ਕਿਰਸਾਨਾ ॥ ਨੈਨੂ ਨਕਟੂ ਸ੍ਰਵਨੂ ਰਸਪਤਿ ਇੰਦ੍ਰੀ ਕਹਿਆ ਨ ਮਾਨਾ ॥੧॥ : This human body like a village, Jeev (individual being) is the head/ruler of the land of this body-village, in it live five farmers – the eyes, the nose, the ears, the tongue and the (sensuous) sense. These five do not obey the command of the Jeev. ॥1॥ (sggs 1104).
- ਕਿਆ ਖੇਤੀ ਕਿਆ ਲੇਵਾ ਦੇਈ ਪਰਪੰਚ ਝੂਠੁ ਗੁਮਾਨਾ ॥ ਕਹਿ ਕਬੀਰ ਤੇ ਅੰਤਿ ਬਿਗੂਤੇ ਆਇਆ ਕਾਲੁ ਨਿਦਾਨਾ ॥੨॥੯॥ : What good is farming, and what good is trading? False/deceit is the pride of Maya. Because, Kabir, when ultimate death arrives, those who remain entangled in Mayaic worldly displays, regret in the end. ||2||9||(sggs 857).
Process of farming the body-field
In the following Shabads, Guru Nanak beautifully sums up the whole process of farming the body-field!
- ਮਨੁ ਹਾਲੀ ਕਿਰਸਾਣੀ ਕਰਣੀ ਸਰਮੁ ਪਾਣੀ ਤਨੁ ਖੇਤੁ ॥ ਨਾਮੁ ਬੀਜੁ ਸੰਤੋਖੁ ਸੁਹਾਗਾ ਰਖੁ ਗਰੀਬੀ ਵੇਸੁ ॥ : Make your mind the hard working farmer, your good deeds the farmer, your body the farm and your hard work the water for your crops. Let divine Naam be the seed, contentment the leveler (Suhaagaa) and your humility the protective fence. (sggs 595).
- ਭਉ ਭੁਇ ਪਵਿਤੁ ਪਾਣੀ ਸਤੁ ਸੰਤੋਖੁ ਬਲੇਦ ॥ ਹਲੁ ਹਲੇਮੀ ਹਾਲੀ ਚਿਤੁ ਚੇਤਾ ਵਤ੍ਰ ਵਖਤ ਸੰਜੋਗੁ ॥ ਨਾਉ ਬੀਜੁ ਬਖਸੀਸ ਬੋਹਲ ਦੁਨੀਆ ਸਗਲ ਦਰੋਗ ॥ ਨਾਨਕ ਨਦਰੀ ਕਰਮੁ ਹੋਇ ਜਾਵਹਿ ਸਗਲ ਵਿਜੋਗ ॥੨॥ ਨਾਨਕ ਨਦਰੀ ਕਰਮੁ ਹੋਇ ਜਾਵਹਿ ਸਗਲ ਵਿਜੋਗ ॥੨॥: (For a Gurmukh) Respect / obedience of the Creator / Hukam is like his/her land, purity of deeds / character is like the water for irrigation, and Truth and contentment like the bullocks to plough the land. Humility is his/her plough; mind the tiller, remembering Divine Virtues in daily life like the moisture and the time to sow the seed. Then he/she sows the seed of Naam and obtains the heap of God’s grace; such a farmer realizes that the enchanting world play is transitory. Nanak, when after such sincere efforts Divine grace is bestowed, that person’s all causes for separations from God end (i.e. one overcomes vices/Bikaar). ||2|| (sggs 955).
In a nutshell, the Gurbani counsels that the seed we need planting in the body-field has to be the seed of Truth, which, in turn, needs to be irrigated and nurtured with the water of Truth as well.
- ਧਰਮੁ ਭੂਮਿ ਸਤੁ ਬੀਜੁ ਕਰਿ ਐਸੀ ਕਿਰਸ ਕਮਾਵਹੁ ॥ : Make righteousness the soil and Truth the seed, thus cultivate the body-farm. (sggs 418).
However, as we are taught by the Gurbani, only the Gurmukhs (Guru Shabad-Oriented…) know in and out of such farming. Whilst Manmukhs (unenlightened / NOT Guru Shabad-Oriented …) grow weary of this body-farming, because their worldly or Mayaic hunger and thirst never cease.
- ਗੁਰਮੁਖਿ ਖੇਤੀ ਹਰਿ ਅੰਤਰਿ ਬੀਜੀਐ ਹਰਿ ਲੀਜੈ ਸਰੀਰਿ ਜਮਾਏ ਰਾਮ ॥ ਆਪਣੇ ਘਰ ਅੰਦਰਿ ਰਸੁ ਭੁੰਚੁ ਤੂ ਲਾਹਾ ਲੈ ਪਰਥਾਏ ਰਾਮ ॥ ਲਾਹਾ ਪਰਥਾਏ ਹਰਿ ਮੰਨਿ ਵਸਾਏ ਧਨੁ ਖੇਤੀ ਵਾਪਾਰਾ ॥ ਹਰਿ ਨਾਮੁ ਧਿਆਏ ਮੰਨਿ ਵਸਾਏ ਬੂਝੈ ਗੁਰ ਬੀਚਾਰਾ ॥ ਮਨਮੁਖ ਖੇਤੀ ਵਣਜੁ ਕਰਿ ਥਾਕੇ ਤ੍ਰਿਸਨਾ ਭੁਖ ਨ ਜਾਏ ॥ ਨਾਨਕ ਨਾਮੁ ਬੀਜਿ ਮਨ ਅੰਦਰਿ ਸਚੈ ਸਬਦਿ ਸੁਭਾਏ ॥੨॥ : We should plant the seed of the Divine Naam in our mind by becoming the Gurmukh (Guru Shabad- Oriented…) and that is how we should grow It in our body. In this way you should enjoy the relish of Divine Naam within your own heart and reap Spiritual Profit in life. One who enshrines Divine Naam, reaps the Spiritual Profit, blessed is the farming of Divine Naam. The one who meditates on Divine Naam and enshrines it in his mind, understands the Guru’s teachings. Manmukhs (unenlightened, NOT Guru Shabad-Oriented) are exhausted doing the Mayaic or worldly farming and business, but their Mayaic desire and hunger doesn’t go away. Nanak, by internalizing the Spiritual Message contained within the Shabad, sow the seed of Divine Naam in your mind with love. ||2|| (sggs 568).
Guarding the body-farm
A farmer protects his land / field / crop, typically by hedges or fences.
Similarly, to protect the body-field and to ensure guard does not become thief, the Guru Shabad (Guru’s Upadesh, teaching, counsel, Message…) urges Spiritual seekers to build the fence of Dharma around his/her own body-field.
- ਪੰਚ ਮਨਾਏ ਪੰਚ ਰੁਸਾਏ ॥ ਪੰਚ ਵਸਾਏ ਪੰਚ ਗਵਾਏ ॥੧॥ ਇਨ੍ਹ੍ਹ ਬਿਧਿ ਨਗਰੁ ਵੁਠਾ ਮੇਰੇ ਭਾਈ ॥ ਦੁਰਤੁ ਗਇਆ ਗੁਰਿ ਗਿਆਨੁ ਦ੍ਰਿੜਾਈ ॥੧॥ ਰਹਾਉ ॥ ਸਾਚ ਧਰਮ ਕੀ ਕਰਿ ਦੀਨੀ ਵਾਰਿ ॥ ਫਰਹੇ ਮੁਹਕਮ ਗੁਰ ਗਿਆਨੁ ਬੀਚਾਰਿ ॥੨॥ : (By internalizing the Enlightening Message of the Guru Shabad) when the five Virtues (truth, contentment, compassion, Dharma and patience) were reconciled and the five vices/Bikaar (i.e. lust, ager, greed, attachment, pride) estranged, then I enshrined five Virtues within myself and cast out five vices/Bikaar from within myself. ||1|| O my brothers, in this way, his body-village became inhabited with Virtues. (As a result) vices departed, when the Guru spiritual Wisdom got implanted (in the mind). ||1||Pause|| He has thus built the fence of true Dharma (of Virtues) around (his body-village). By reflecting on the Guru’s Wisdom he has made his physical senses so strong, as if he has installed firm gates (to block the entry of vices in the mind). ||2|| (sggs 430).
- ਮਨ ਮੇਰੇ ਅਨਦਿਨੁ ਜਾਗੁ ਹਰਿ ਚੇਤਿ ॥ ਆਪਣੀ ਖੇਤੀ ਰਖਿ ਲੈ ਕੂੰਜ ਪੜੈਗੀ ਖੇਤਿ ॥੧॥ ਰਹਾਉ ॥ : O my mind! Be Awake and Aware all times (from the attacks of vices/Bikaar), and remember Divine Naam (live by Divine Virtues). In this way, protect the harvest of your spiritual life (from these vices/Bikaar) otherwise, birds (vices/Bikaar, old age etc) will descend on the field of your life. ||1||Pause|| (sggs 34).
Ending
Guru Nanak’s Sikhi is of the SELF, for the SELF, and by the SELF. There is no concept of middleman or transfer of blessing in Gurmat. One has to put diligent self-efforts and work hard (ਉਦੱਮ) to be successful. The Gurmat principle is:
- ਆਪਣ ਹਥੀ ਆਪਣਾ ਆਪੇ ਹੀ ਕਾਜੁ ਸਵਾਰੀਐ ॥੨੦॥ : (So long there is breath – Praan) we should accomplish our task (work, purpose, avail, concern etc) with our hands ourselves (i.e. with self-efforts and hard work) – it is in the hands of the human beings to achieve the purpose of human birth to make it successful by living in conformance with the Divine Hukam. ||20|| (sggs 474).
- ਜੇਹਾ ਬੀਜੈ ਸੋ ਲੁਣੈ ਕਰਮਾ ਸੰਦੜਾ ਖੇਤੁ ॥ : Life is the field of actions; I alone will reap all that I sow. (sggs 134).
For example, if I’m hungry, I have to eat food myself — I cannot ask somebody else eat the food for me and then hope that will satisfy my own hunger (ਭੁੱਖ). Similarly, by repeating ‘medicine medicine…’ or ‘doctor doctor…’ will not cure my disease. The Gurmat principle is:
- ਬਿਨੁ ਖਾਏ ਬੂਝੈ ਨਹੀ ਭੂਖ ॥ ਰੋਗੁ ਜਾਇ ਤਾਂ ਉਤਰਹਿ ਦੂਖ ॥ : Without eating, hunger is not satisfied. Pain goes away ONLY when the disease is cured (by taking the medicine etc). (sggs 1149).
The Gurbani (SGGS) inspires many ways to understand and internalize Gurmat Giyan / Wisdom so that humans can uplift themselves from the self-imposed cynicism, nihilism and base frailties. However, IT can NOT be shoved into one’s head by force! One has to willingly take it, internalize / accept / live it in daily life! The Gurmat principle is:
- ਬਿਨੁ ਸਬਦੈ ਨਹੀ ਉਤਰੈ ਮੈਲੁ ॥੨॥ : Mind’s filth of vices/Bikaar is NOT removed without internalizing the enlightening Spiritual Message contained within the Shabad. ||2|| (sggs 832).
- ਖੇਤਿ ਸਰੀਰਿ ਜੋ ਬੀਜੀਐ ਸੋ ਅੰਤਿ ਖਲੋਆ ਆਇ ॥ : Whatever I plant in the farm of my body (i.e. my deeds…), that will appear before (ਪਰਗਟ) me in the end (i.e. ultimately, according to the Law of Nature, I will have to face consequences of my deeds). (sggs 1417).
Some Related Posts:
- Accomplish Your Life’s Task with Your Hands Yourself!
- Gurbani Defines Naam
- Naam Padaarath and Giaan Padaarath
- Naam Sevaa
- Rain of Naam
- Entire Gurbani is Naam
- Gurmat Meditation – Simran, Naam Japnaa…
- Laahaa and Kufakarhe
- The Gurmukh Never Grows Old!
- Non-Gurmukh Mindset – Manmukh, Saakat, Mayadhaaree
- Realize Enlightening Message Embedded within Shabad
- Build a Fence of Dharma