The Gurus and Bhagats were not only God-Connected Within, they were also excellent communicators, poets, writers, and presenters. They effectively used idioms / metaphors to explain very complex spiritual Messages. Hence, impregnated with spiritual Giyan-Wisdom or suggestions, numerous idioms can be found within the Sri Guru Granth Sahib (SGGS).
Since the entirety of the Gurbani enshrined within the SGGS addresses the Mind, idioms / metaphors etcetera express the subtlety of the spiritual experiences of the Gurus and Bhagats, draw the reader’s attention, awaken senses, amplify the Message, capture subtle nuances of spirituality, they create imagery in the mind and make the reader see things in a new way, improve understanding, and so on.
When the Truth that has not been personally experienced, one can not grasp it directly. However, with the help of analogies, similes, allegories, metaphors, idioms, euphemism, symbolic expressions, figurative or mystic representations and illustrations, etc., the Truth becomes relatively easier to grasp. The Gurbani enshrined within the Sri Guru Granth Sahib (SGGS) often employ them to deliver the universally relevant message.
The purpose of employing this tool is to drive Giyan-Wisdom into heads of the immature learners (i.e. Sikhs, ਸਿਖਿਆਰਥੀ).
There is an English expression that says ‘Empty vessels make the most noise’.
In fact long before the English proverb became known, one of Bhagat Kabeer’s Shabad used similar expression (or idiom):
Empty pitcher makes the most noise
- ਕਹੁ ਕਬੀਰ ਛੂਛਾ ਘਟੁ ਬੋਲੈ ॥ ਭਰਿਆ ਹੋਇ ਸੁ ਕਬਹੁ ਨ ਡੋਲੈ ॥੪॥੧॥ : O Kabir! Empty pitcher makes the most noise, but that which is full makes no noise. ||4||1|| (sggs 870).
‘Empty pitcher makes the most noise’ implies that only a fool or a person of least Giyan-Wisdom, Virtues, morality, character, ability etcetera talks the most and the loudest etc.
This popular expression is in reference to the individual with empty minds who make noise and talk the most about their opinions are often the most ignorant. They boast and brag about every single detail in their lives that they find relevant. It could also be taken to mean that the minds of those who don’t reason make silly statements about any and all things.
It is a disparaging statement about the blabbers or empty headed (nothing between the ears) individuals who always arguing with everybody about everything!
In short, this idiom compares the hollow inside of an object like a drum and its loud sound with the empty thoughts of an ignorant person and his or her talkative nature. People typically use this expression when they want to discredit someone who is making their opinion widely known.
Aptly, the Gurmat Wisdom of the SGGS compares a fool (Moorakh) with an empty vessel.
As the Gurbani asserts, a fool is a bad listeners. In other words, a bad listener and a fool are synonymous. As a result, to impart Giyan-Wisdom to a fool is not easy (if not impossible) for the fool does not pay attention to the wise words.
- ਦੇਇ ਬੁਝਾਰਤ ਸਾਰਤਾ ਸੇ ਅਖੀ ਡਿਠੜਿਆ ॥ ਕੋਈ ਜਿ ਮੂਰਖੁ ਲੋਭੀਆ ਮੂਲਿ ਨ ਸੁਣੀ ਕਹਿਆ ॥੨॥ : The riddles and hints are given (by the Gurbani, Gurmukhs…), and he sees them with his eyes. But (the Jeeva) is foolish and greedy, and he never listens to what he is told. ||2|| (sggs 217).
- ਅੰਧਾ ਝਖਿ ਝਖਿ ਪਇਆ ਝੇਰਿ ॥ : (Entangled in worldly entanglements, a mentally) blind and bewildered gets involved in turmoil (tumult, strife, row, etc.). (sggs 1287).
- ਮੂਰਖ ਸਿਉ ਬੋਲੇ ਝਖ ਮਾਰੀ ॥੨॥ : To speak with a fool is to waste time for nothing (i.e. fruitless: ਵਿਅਰਥ ਖਪ-ਖਪਾ). ||2|| (sggs 870).
Instead, a fool engages in idle and purposeless talk, and actions that bring only pain to himself and others.
- ਨਾਨਕ ਮੂਰਖ ਏਹਿ ਗੁਣ ਬੋਲੇ ਸਦਾ ਵਿਣਾਸੁ ॥੧॥ : O Nanak! This is the nature of a fool (doesn’t matter how much you teach him) – everything he speaks causes destruction (ਨੁਕਸਾਨ…)! ||1|| (sggs 143).
- ਫਿਕਾ ਬੋਲਿ ਵਿਗੁਚਣਾ ਸੁਣਿ ਮੂਰਖ ਮਨ ਅਜਾਣ ॥ : Realize, O foolish (Unenlightened) Mind – discourse and conduct that is absorbed in worldly essence is devoid of Godly Essence. (sggs 15).
- ਜਿਤੁ ਬੋਲਿਐ ਪਤਿ ਪਾਈਐ ਸੋ ਬੋਲਿਆ ਪਰਵਾਣੁ ॥ : The Acceptable Discourse (of Spirituality) is one that Brings About Spiritual Dignity. (sggs 15).
A fool has preconceived notions, prejudices, closed-mind, and so on. Consequently, it is difficult to make a fool discern the value of what is being said. If and when a fool does listen, he is on the look for something to criticize; to find faults with; to perceive or detect an obscure or unexpressed meaning; and so on. All this makes a fool unable to comprehend wise words.
- ਕਹਾ ਬੁਝਾਰਤਿ ਬੂਝੈ ਡੋਰਾ ॥ ਨਿਸਿ ਕਹੀਐ ਤਉ ਸਮਝੈ ਭੋਰਾ ॥ : How can a riddle be understood by the deaf? (With a sign if you) Say ‘night’, but still he thinks (you said) ‘day’ (i.e., even he is constantly told, but still does not understand at all). (sggs 267).
Our ignorance feeds our Bikaar (lust, anger, greed, attachment, and pride, and their countless variations). These Bikaar, in turn, keep us from paying attention to the words of the Wise. This further thickens our Haumai (false ego-sense), thus we get trapped in the repeated cycle of foolishness. Such conditioned mind is akin to a camel, a dog, an elephant, a deer, a crow etc. — for example, a camel eats and keeps chewing bramble even though it makes his mouth bleed; or like a dog who continues to chew and bite the bone harder and harder without knowing that it is its own blood (that comes forth from its own gums) that it is tasting (ਰਤੁ ਪਿਤੁ ਕੁਤਿਹੋ ਚਟਿ ਜਾਹੁ ॥: Ratu pitu kutiho chati jaahu, sggs 1288), and so on.
So the Gurbani urges us to become the good listeners (ਸੁਣਿਐ ਸਿਧ ਪੀਰ ਸੁਰਿ ਨਾਥ ॥ – Suniai sidh peer suri naath, sggs 2).
But the process of listening has to be coupled with love and humility, followed by believing (ਸੁਣਿਆ ਮੰਨਿਆ ਮਨਿ ਕੀਤਾ ਭਾਉ ॥ – Siniaa manniaa mani keetaa bhaaou, sggs 4).
- ਤੀਰਥੁ ਤਪੁ ਦਇਆ ਦਤੁ ਦਾਨੁ ॥ ਜੇ ਕੋ ਪਾਵੈ ਤਿਲ ਕਾ ਮਾਨੁ ॥ ਸੁਣਿਆ ਮੰਨਿਆ ਮਨਿ ਕੀਤਾ ਭਾਉ ॥ ਅੰਤਰਗਤਿ ਤੀਰਥਿ ਮਲਿ ਨਾਉ ॥ : The performance of rituals (Karamkaand) of pilgrimage (Teerath), penances, offerings and giving of alms (in the conduct of spirituality); earns one nothing beyond temporal praise. Listen and accept (i.e. Internalize) and BECOME (the Gurbani) with Love in the mind. This is the Inner Teerath bathing in which the mind is cleansed (of Bikaar / vices) and thus its filth is removed. (sggs 4).
Thus, listening is an art, which needs to be cultivated. A truly learned man (educated or no education) is humble, without air or haughtiness. He never thinks he is better than others.
The Wisdom of the Gurbani is like a medicine for the fever of foolishness.
- ਅੰਤਰਿ ਅਗਿਆਨੁ ਹਉ ਬੁਧਿ ਹੈ ਸਚਿ ਸਬਦਿ ਮਲੁ ਖੋਹੁ ॥ : Within is ignorance and false ego-sense; remove this filth through internalizing the enlightening spiritual Message contained in the true Shabad. (sggs 441).
- ਨਾਨਕ ਭੁਸਰੀਆ ਪਕਾਈਆ ਪਾਈਆ ਥਾਲੈ ਮਾਹਿ ॥ ਜਿਨੀ ਗੁਰੂ ਮਨਾਇਆ ਰਜਿ ਰਜਿ ਸੇਈ ਖਾਹਿ ॥੩॥ : O Nanak! (Paarbrahm) has placed cooked or ripened (Giyan, spiritual Knowledge…) in the Plate (of the letters of the SGGS, ਗੁਰਬਾਣੀ ਦੇ ਅੱਖਰਾ ਰੂਪ ਥਾਲ…). They, who obtained the Wisdom of the Guru, (their minds) eat it to their fill and satiation. (sggs 696).
- ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥ ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥: How then can I become God-Realized being within (‘Sachiaaraa‘)? How can I remove the obstacle of my non-realized state within? O Nanak! (The way to realize Creator within is to) remain within the confines of His Hukam (the System or Law of Nature…) and abide in Sahaj , as (Creator and His Hukam) is contained with us. ||1|| (sggs 1).
Full pitcher makes no noise
Conversely, Bhagat Ji says that a pitcher that is full does not make noise. This implies that Wise people with Divine Giyan-Wisdom / Virtues, ethics or morality, ability, high character etcetera hold their own, maintain their integrity or stand their ground. They are resilient, steadfast, strong, courageous, unwavering, dignified, face challenges head-on, stand their ground etc.
What should be said or spoken?
Then – if I must speak – what should be said or spoken while transacting with the outside world of objects, emotions and thoughts?
The same Shabad of Bhagat Kabir which says ‘Empty pitcher makes the most noise’ also contains the answer to the above question. The full Shabad is as follows:
- ਸੰਤੁ ਮਿਲੈ ਕਿਛੁ ਸੁਨੀਐ ਕਹੀਐ ॥ ਮਿਲੈ ਅਸੰਤੁ ਮਸਟਿ ਕਰਿ ਰਹੀਐ ॥੧॥ ਬਾਬਾ ਬੋਲਨਾ ਕਿਆ ਕਹੀਐ ॥ ਜੈਸੇ ਰਾਮ ਨਾਮ ਰਵਿ ਰਹੀਐ ॥੧॥ ਰਹਾਉ ॥ ਸੰਤਨ ਸਿਉ ਬੋਲੇ ਉਪਕਾਰੀ ॥ ਮੂਰਖ ਸਿਉ ਬੋਲੇ ਝਖ ਮਾਰੀ ॥੨॥ ਬੋਲਤ ਬੋਲਤ ਬਢਹਿ ਬਿਕਾਰਾ ॥ ਬਿਨੁ ਬੋਲੇ ਕਿਆ ਕਰਹਿ ਬੀਚਾਰਾ ॥੩॥ ਕਹੁ ਕਬੀਰ ਛੂਛਾ ਘਟੁ ਬੋਲੈ ॥ ਭਰਿਆ ਹੋਇ ਸੁ ਕਬਹੁ ਨ ਡੋਲੈ ॥੪॥੧॥ : (sggs 870).
In the SGGS, the ‘Rahaou‘ (ਰਹਾਉ) verse of any Shabad contains the central theme of the entire Shabad. The rest of the verses of a Shabad (verses before and after ‘Rahaou‘ verse) serve to further explain on the central theme given in the ‘Rahaou‘ verse.
That said, the central theme of the foregoing Shabad of Bhagat Kabir is (question:) ‘O my mind, if I must speak, then what should I say?’ (Answer:) ‘Speak such words as to remain conscious of the Divine Naam (i.e. Giyan-Wisdom / Virtues / Hukam….)’.
ENDING
To summarize, Bhagat Kabir’s counsel is that our speech should embrace:
- Sweetness (‘ਮਿਠ ਬੋਲ’)
- Wise words – Giyan
- Divine Virtues
- Hukam (‘ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ’) – the cosmic Law of consequences
- ‘SACHIAARAA‘ mindset …
Some related posts:
- Hukam is the Core of Sikhi
- Develop Partnership with Virtues
- Gurbani Defines Naam
- Whatever is in the Mind Comes Forth
- Mind Knowingly Commits Demerits
- Bad Behavior Inside Gurdwara is also Bad Outside!
- Debugging the Mind
- Actions are the Louder Expressions of Thoughts
- Unloading the Excess Baagage
- Beating the Empty Husk
- Search Ownself – Know Yourself
- Naam Padaarath and Giaan Padaarath
- Gurbani on Learned Fools
- Core of Gurmat Spirituality – ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ
- Use of Fantastic Idioms by Bhagat Kabeer Jee!
Gurbani is beautiful… thank you very much for posting this..
Nice topic