Fence Eating the Crop

The Sri Guru Granth Sahib (SGGS) has a rich style of transmitting Wisdom through examples, illustrations, idioms, proverbs, metaphor expressions etc to reflect and guide on how to cope with different situations in life (Way of life). The most frequent being how to cope with contradictions such as conflict between good and bad etc.

All contributors of the Bani (ਬਾਣੀਕਾਰ) who are included in the Sri Guru Granth Sahib (SGGS) were excellent communicators, poets, and presenters. Impregnated with spiritual Wisdom and suggestions, all writers of the Bani effectively used idioms, proverbs, metaphor etc to explain very complex spiritual ideas.

The entirety of the Gurbani addresses the human Mind. Idioms, proverbs, metaphor etc express the subtlety of the spiritual experiences of the Gurus and Bhagats. They draw the reader’s attention, awaken the mind, quieten senses, amplify the enlightening Message, capture subtle nuances of spirituality, create imagery in the mind and make the reader see things in a new way resulting in improved understanding. For example, consider the following Popular verses of Bhai Gurdas:

ਰਾਜੇ ਪਾਪ ਕਮਾਵਦੇ ਉਲਟੀ ਵਾੜ ਖੇਤ ਕਉ ਖਾਈ । ਪਰਜਾ ਅੰਧੀ ਗਿਆਨ ਬਿਨੁ ਕੂੜੁ ਕੁਸਤਿ ਮੁਖਹੁ ਆਲਾਈ। : The kings are sinning as if the protective fence were itself devouring the crop in the field. Bereft of Giyan-Wisdom, the mentally blind people are uttering falsehood. (Bhai Gurdas Vaar1, Pauri 30).

Fence itself devouring the crop

This metaphorical expression – “fence eating the crop” – comes from a skepticism of those who break laws they are supposed to uphold. In other words, it is used to describe situations where those in positions of authority or trust betray their responsibilities, often leading to corruption or societal harm and abuse. It is also similar to some other idioms such as “a goat guarding a cabbage patch”, “a fox guarding a hen house” etc.

The expression “fence eating the crop” suggests a scenario where the protector (the fence) becomes the destroyer (eating the crop). It is often used to illustrate how individuals or institutions that are supposed to safeguard the interests of the public or a community instead exploit, abuse or harm it.

ਰਾਜੇ ਸੀਹ ਮੁਕਦਮ ਕੁਤੇ ॥ ਜਾਇ ਜਗਾਇਨ੍ਹ੍ਹਿ ਬੈਠੇ ਸੁਤੇ ॥ : The kings are like tigers, and their officials are dogs; they go out and harass innocent people. (sggs 1288).

This metaphoricexpression also applies to religious organizations, institutions and their leaders. For example, it perfectly fits the Sikhi Parchaar, Sikhi historical narratives about everything connected to the Sikhi, Pujaaree clique (clergy), Sikh Gurdwaras, Sikh institutions or organizations and their leaders etc as:

Who eat in the name of the Guru, but do things contrary to the teachings of the Guru.
Who fabricate Anti-Gurmat or anti-Nanak books/granths parallel to Sri Guru Granth Sahib.
Who lead the Sikhi related institutions but lack or are sans of the core Gurmat principles.
Who are responsible for leading people on the authentic path of Gurmat, but themselves do not follow the Gurmat Way themselves, and mingle with anti-Nanak, anti-Gurmat or anti-Sikhi elements etc.
Who do anti-Gurmat work or deeds (‘ਲੂਣ ਹਰਾਮੀ’ ਵਾਲੇ ਕੰਮ).
Who taint/distort the pure and authentic Message of the Gurmat for the sake of bread (“ਰੋਟੀਆ ਕਾਰਣਿ”, ਚੜਾਵਾ).
Who interpret and explain Gurbani with the help of UN-Gurmat books/texts/granths written by the enemies of Baba Nanak and Sikhi.
Who falsely muddle and fabricate Sikh history to insult, slander, discredit and prove Guru Sahibs to be characterless with all kinds of false stories or narratives.
Who lie from the stages of Sikhi institutions – Gurdwaras etc.
Who promote Sanatani beliefs, traditions and rituals which have been critiqued, rejected and debunked by Baba Nanak in no uncertain terms.
Leaders of Sikh institutions and organizations who turn a blind eye and turn a deaf ear to distorter who distort the Gurbani (SGGS) and Sikh history. To the contrary, the rare ones who speak the truth are excommunicated (ਛੇਕ ਦੇਣਾਂ) by the SGPC. Alas, this UN-Gurmat practice is carried out even though the Gurbani commands Sikhs to live a truthful life! Isn’t this ironic?
Who create disunity and divisions in Sikh community (divide and rule policy) even though the Gurmat is the beacon of Unity!
Who divert the attention of Sikhs from the real Granth (Sri Guru Granth Sahib),
Sikh intelligentsia, self-proclaimed traditionalists (Sampradas) and greedy and self-serving PUJAAREE clique (clergy) – Bhais, Granthis, Ragis, Parcharaks, Kathakars, Jathedars, sadh babas (ਵੇਹਲੜ) etc schooled and trained in Taksali, Deraa-Vaad, Sampardayi, Sanatanism, Nirmala or Benaras traditions – so immersed in Sanatan dogmatic theology have hijacked and outsourced the key metaphysical concepts of Gurmat of Baba Nanak to the Sanatan beliefs and traditions that have been critiqued, rejected, and debunked by Baba Nanak in no uncertain terms. The Nirmalas etc churned out abstract and nonsensical books aimed at diluting the Gurmat mysticism while redefining core Gurbani terms. These texts present Gurmat as an appendage of the more older Sanatan philosophy.

We can actually see this very phenomena playing out in both the macrocosmic level as well in the microcosmic level in the society and in the world — selfish and greedy people misleading and entrapping their fellow human beings by inventing anti-Gurmat narratives (ਗੱਪ ਕਹਾਣੀਆਂ), Karamkaand, new Pakhand (ਛੋਛੇ ਬਾਜ਼ੀ) on regular basis such as ‘Chopahara‘, worship of relics (e.g. ‘shoes’/’weapons’/‘Chola’/’Kashehra’ etc) – always in search of prey!

ਕਾਦੀ ਕੂੜੁ ਬੋਲਿ ਮਲੁ ਖਾਇ ॥ ਬ੍ਰਾਹਮਣੁ ਨਾਵੈ ਜੀਆ ਘਾਇ ॥ ਜੋਗੀ ਜੁਗਤਿ ਨ ਜਾਣੈ ਅੰਧੁ ॥ ਤੀਨੇ ਓਜਾੜੇ ਕਾ ਬੰਧੁ ॥੨॥ : The clergy of the Muslim faith was corrupt, the Brahmin was murderous and the Yogi UN-Enlightened. These three (clergy) had become the root cause for the Spiritual wreckage and desolation that mankind had come to endure. (sggs 662).
ਪੜਿਆ ਮੂਰਖੁ ਆਖੀਐ ਜਿਸੁ ਲਬੁ ਲੋਭੁ ਅਹੰਕਾਰਾ ॥ : Such a scholar who is mired with greed, obsession and arrogant pride, should be considered a fool (because he has understood/learnt nothing)! (sggs 140).
ਗਿਆਨ ਹੀਣੰ ਅਗਿਆਨ ਪੂਜਾ ॥ : Bereft of Spiritual Wisdom, (people) worship ignorance. (sggs 1412).

The history teaches that the following four classes are responsible for keeping the humanity in darkness (utter ignorance) so that they can easily control humans and rule over them. These are (1) Vapaaree (ਵਪਾਰੀ) business class, (2) Darbaaree (ਦਰਬਾਰੀ): ruling class, politicians, rulers, kings (Rajay-ਰਾਜੇ) etc, (3) Adhikaaree (ਅਧਿਕਾਰੀ): Officials of the rulers, Mukadm (ਮੁਕਦਮ) etc who share the loot with their rulers, and (4) Pujaaree clique (clergy-ਪੁਜਾਰੀ ਲਾਣਾਂ). They all work in concert — help each other or scratch each other’s back per se. According to the Gurbani enshrined within the SGGS, these are ‘deer’ and ‘falcons’ trained and taught by hunters (Bipran – ਬਿਪਰਨ ਦੇ ਤਿਆਰ ਕੀਤੇ ਹੋਏ ਤਿੱਤਰ…) to entrap their fellow human beings:

ਹਰਣਾਂ ਬਾਜਾਂ ਤੈ ਸਿਕਦਾਰਾਂ ਏਨ੍ਹ੍ਹਾ ਪੜ੍ਹ੍ਹਿਆ ਨਾਉ ॥ ਫਾਂਧੀ ਲਗੀ ਜਾਤਿ ਫਹਾਇਨਿ ਅਗੈ ਨਾਹੀ ਥਾਉ ॥ : Deer and falcons of hunters are TRAINED to trap their own species, the government officers who are called the LEARNED or educated also act like the trained deer and falcons of hunters. (Like trained dear and falcons of hunters) these government officers entrap their fellow human beings in the trap they set; these corrupt government officers ruin their future – they are disliked by people and are unfit for Divine Union. (sggs 1288).
ਕੂੜੁ ਬੋਲਿ ਮੁਰਦਾਰੁ ਖਾਇ ॥ ਅਵਰੀ ਨੋ ਸਮਝਾਵਣਿ ਜਾਇ ॥ ਮੁਠਾ ਆਪਿ ਮੁਹਾਏ ਸਾਥੈ ॥ ਨਾਨਕ ਐਸਾ ਆਗੂ ਜਾਪੈ ॥੧॥ : The person who lies (makes money illegally by making false agreements) as if is eating (rotten) corpse. But he goes on to teach others (not to lie). The man who has strayed himself will drown his companions too. How can such a person be accepted as your leader? ||1|| (sggs 139-140).

Remedy – build a fence of Dharma

In the following Shabad, the Guru Sahib uses the metaphor of the “fence” round a crop for protecting the mind from vices/Bikaar.

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॥ : I persuade the five sense-organs of action (hand, feet, tongue/speech, anus and genital) to conform to ethics. And I restrain the five sense-organs are of knowledge or perception (eyes, ears, nose/smell, tongue/taste and skin) from falling prey to temptations. I keep in mind the five (Virtues of truth, contentment, compassion, Dharma and patience) and dispel the five (vices/Bikaar of lust, anger, greed, attachment, pride). ||1|| This way the body and mind (the field of Spiritual life) becomes inhabited (with Virtues), my brethren. When the Guru’s spiritual Wisdom firmly gets embedded in the mind, then transgressions are no longer committed. ||1||Pause|| I thus built the fence of true Dharma (of Virtues) around (my body and mind). By reflecting on the Guru’s spiritual Giyan-Wisdom I made my physical senses so strong, as if I have installed firm gates (to block the entry of vices/Bikaar in my mind). ||2|| (sggs 430).

As counseled in the foregoing Shabad of the Gurbani (SGGS), this can be accomplished by building a fence of Dharma around each Human-individual. In fact, the Gurbani calls this earth “Dharam Saal–ਧਰਮ ਸਾਲ” (the place for each Human-individual to practice Dharma).

ਵਖਰੁ ਰਾਖੁ ਮੁਈਏ ਖਾਜੈ ਖੇਤੀ ਰਾਮ ॥ ਰਾਖਹੁ ਖੇਤੀ ਹਰਿ ਗੁਰ ਹੇਤੀ ਜਾਗਤ ਚੋਰੁ ਨ ਲਾਗੈ ॥ : O mortal soul-bride, safeguard the commodity (of your life-breaths), your crop is being eaten away (i.e. your life span). By sustaining love for the Divine Giyan-Wisdom, keep your crop intact (i.e protect your life from being wasted) and remain alert so that the thieves ( i.e. lust, anger, greed etc) don’t rob you. (sggs 1110).
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 (of vices/Bikaar, old age etc) will descend on the field of your life. ||1||Pause|| (sggs 34).

Dharma makes one virtuous, righteous, truthful, the Creator / Hukam-oriented (Bhagat, Daas, Jan, Gurmukh…). The Gurbani assures us once inside this fence (ਕਾਰ, ਵਾੜ …) of Dharma, none can plunder that person.

ਤੈ ਸਹਿ ਦਿਤੀ ਵਾੜਿ ਨਾਨਕ ਖੇਤੁ ਨ ਛਿਜਈ ॥੨॥ : Now the Guru Shabad has put up the fence (of Divine Naam: Wisdom / Virtues / Hukam orientation); Nanak, my fields (of my spiritual life) can not be plundered again. ||2|| (sggs 521).
ਚਉਗਿਰਦ ਹਮਾਰੈ ਰਾਮ ਕਾਰ ਦੁਖੁ ਲਗੈ ਨ ਭਾਈ ॥੧॥ : The Divine Naam is like a line/boundary of protection around me (by whose blessings) no sorrow/misery can afflict me. ||1|| (sggs 819).

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:

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).
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).

Some related posts:

Fence itself devouring the crop

Remedy – build a fence of Dharma

Ending

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