Do fish live or grow on trees? How is it possible for fish to climb a tree? Not just any tree but ‘Khajoor’ (palmyra palm, date tree), which is relatively a difficult climb even for humans!
First off, it must be recognized that the Gurbani addresses the human mind.
However, when Truth that has not been personally experienced, one can not grasp it directly.
For the development of our confused minds or to build up deeper understanding (ਸੂਝ-ਬੂਝ, Wisdom), practical and intriguing examples have been used throughout the Sri Guru Granth Sahib (SGGS).
With the help of idioms, analogies, similes, allegories, metaphors, figurative or mystic representations and illustrations, the Truth becomes relatively easier to grasp.
Such methods have extensively been used in the SGGS with a definite purpose and intention.
They should neither be taken literally, nor their significance stretched beyond the Gurbani’s intended usage of them. The purpose of such illustration is to drive the Gurbani’s Wisdom into the confused minds.
In short, this is a way to explain (ਸਮਝਾਉਣ ਦਾ ਤਰੀਕਾ) something cryptically which is unexplainable otherwise!
Idioms or expressions like — fish climbs up a tree, etc. — are used to indicate, for example (1) the confused or doubt-ridden mind searching Rabb outside, from place to place, hither and thither, (2) consciousness stuck in ‘Trikuti’, the sphere of Maya, (3) futile arguments and debates, nonsense talks or claim, (4) achieving or accomplishing what seems to the rest of the world ‘the impossible’ — such as gaining ‘Fateh’ or victory over one’s own deluded mind, and so on.
There are also multiple other similar expressions. For example: (1) chewing iron with the teeth of wax, (2) walking along a double-edged sword, (3) the cripple crossing over the mountain, (4) uphill climb, and so on!
In fact, Baabaa Kabeer has used many fantastic idioms like ‘fish of water has given birth upon a tree’, or ‘son is born before his mother’, or ‘wife gives birth to her husband’, or ‘lion herds cows’, etc.
Let’s consider the following verses of Bhagat Naam Dev Ji:
- ਕੋਈ ਬੋਲੈ ਨਿਰਵਾ ਕੋਈ ਬੋਲੈ ਦੂਰਿ ॥ ਜਲ ਕੀ ਮਾਛੁਲੀ ਚਰੈ ਖਜੂਰਿ ॥੧॥ ਕਾਂਇ ਰੇ ਬਕਬਾਦੁ ਲਾਇਓ ॥ ਜਿਨਿ ਹਰਿ ਪਾਇਓ ਤਿਨਹਿ ਛਪਾਇਓ ॥੧॥ ਰਹਾਉ ॥ ਪੰਡਿਤੁ ਹੋਇ ਕੈ ਬੇਦੁ ਬਖਾਨੈ ॥ ਮੂਰਖੁ ਨਾਮਦੇਉ ਰਾਮਹਿ ਜਾਨੈ ॥੨॥੧॥: Some say (Rabb) is near, and others say (Rabb) is far away. (However, to come to a conclusion by such futile arguments is as impossible as) an aquatic fish (exits water and) climbs up a date tree! ||1|| (O Pandit) why do you talk nonsense? (It’s nonsense to say that the person) who has realized Rabb hides. ||1||Pause|| (O Pandit, for pompous show) why do you keep arguing in vain about these futile matters? While foolish (me – Bhagat Naam Dev) only recognizes the omnipresent Raam. (sggs 718).
Since — according to the Gurmat Wisdom of the SGGS — Rabb is within, Bhagat Naam Dev Ji in the foregoing verses says that to debate whether the omnipresent Rabb is near or far away or to search him here and there, place to place, is as nonsensical as stating a fish tries to climb up a date tree!
Yet many of us waste our energy and time by engaging in such nonsensical matters. As a result, our Surti (consciousness, memory, recollection, mind…) gets tied up to the triple-qualitied Maya instead of our Mool or True Nature as Jot Saroop, within.
Bhagat Naam Dev JI in the foregoing verses also hints that those who have realized the omnipresent Rabb don’t go around engaging in nonsense arguments and debates.
Instead, they share their Wisdom and experiences with others for the development and prosperity of the entire humanity.
Just look at the SGGS, which has hymns of 35 great minds to share their revolutionary Wisdom! Instead of hiding it, they shared their Wisdom for the welfare of everybody in the society!
Furthermore, Bhagat Naam Dev Ji calls himself ‘Moorakh’ (foolish, silly, ignorant…) who has realized the All-pervading Raam (ਰਮਿਆ ਹੋਇਆ ਰਾਮ, Rabb…).
Realization of Raam within or realization of one’s True Nature (Jot Saroop) within requires conquering ‘Fateh’ or victory upon one’s own confused mind.
Not easy to conquer the confused mind! Their is a reason the SGGS calls the mind ‘Ajit-ਅਜਿਤੁ’ (‘unconquerable’ stubborn, adamant, unwise, etc.).
Hence, conquering of the deluded mind is akin to (1) fish climbing a date tree, (2) chewing iron with the teeth of wax, (3) walking along a double-edged sword, (4) the cripple crossing over the mountain or uphill climb, and so on!!
Only that which is finite and bound in time and space can be caught in the near or far physicality.
Since the One Rabb – the Universal Energy – is not so bound in time and space, the Gurmat Wisdom of the SGGS indicates this Reality to be Limitless, Formless, All-pervading, ever Present, omnipresence, omnipotence, omniscience, etc.
In other words, near and far is the notion of duality. If one says Reality to be near, than the question arises: how near?
On the other hand, if one says Reality to be far, than the question arises: how far? Where?
It would also imply that the Reality is Separate from us, which goes totally against the Gurmat Wisdom of the SGGS.
In fact, the Gurbani tells us that the “Gur Sabhaa” (‘ਗੁਰ ਸਭਾ’ — Association of the Gur-Giaan or Wisdom…) cannot be “obtained like this, by trying to be near or far away”.
- ਗੁਰ ਸਭਾ ਏਵ ਨ ਪਾਈਐ ਨਾ ਨੇੜੈ ਨਾ ਦੂਰਿ ॥ ਨਾਨਕ ਸਤਿਗੁਰੁ ਤਾਂ ਮਿਲੈ ਜਾ ਮਨੁ ਰਹੈ ਹਦੂਰਿ ॥੨॥: The ‘Gur Sabhaa – ਗੁਰ ਸਭਾ”'(association or company of the Gur-Giaan or Wisdom) is not obtained by being near or far away (i.e., not obtained through Physical proximity – ਸਰੀਰ ਦੀ ਰਾਹੀਂ). O Nanak! Satiguru (Sachaa Giaan or True Wisdom…) is obtained if (a Sikh’s) mind is kept in Presence (i.e., connected to Sachaa Giaan or True Wisdom). ||2|| (sggs 84).
The One Indivisible Factor is the All-embracing Reality, the ever-present Cosmic Energy that pervades within the hearts of all beings. The SGGS declares that this Infinite Reality is here and now — ‘Haajraa Hajoor‘! There is no other time, other place, there yonder, or after death.
- ਸਭ ਕੈ ਸੰਗੀ ਨਾਹੀ ਦੂਰਿ ॥ ਕਰਨ ਕਰਾਵਨ ਹਾਜਰਾ ਹਜੂਰਿ ॥੧॥ ਰਹਾਉ ॥: (Rabb) is with all; not far away (from anybody). (Rabb) is the Cause of causes, ever-present here and now — Haajraa Hajoor ||1||Pause|| (sggs 987).
- ਗੁਪਤ ਪ੍ਰਗਟ ਹਰਿ ਘਟਿ ਘਟਿ ਦੇਖਹੁ ਵਰਤੈ ਤਾਕੁ ਸਬਾਇਆ ॥੨॥: Behold (Rabb) both hidden and manifest in each and every heart. (One Rabb) permeates all. ||2||(sggs 1042).
The Gurbani urges to stay where you are!
- ਊਹਾਂ ਤਉ ਜਾਈਐ ਜਉ ਈਹਾਂ ਨ ਹੋਇ ॥੨॥ : (Bhagat Rama Nand Ji proclaims:) I would need go there (i.e., pilgrim places) only if the Divine (Rabb) were not here (within me). ||2|| (sggs 1195).
Since Truth is ‘here and now’ — Haajraa Hajoor — it is our unconditioned Nature (Jot Saroop, Mool… ). Wherever we go, we will find it everywhere. Wisdom is the comprehension of this Truth at this very moment. But, as repeatedly indicated in the Gurbani, this will not happen until we gain insights into the disorder our tainted mind has created.
- ਸਚਾ ਸਾਹਿਬੁ ਮਨਿ ਵਸੈ ਵਸਿਆ ਮਨਿ ਸੋਈ ॥: The True Saahib (Rabb) dwells within the mind; the mind that realizes this blends into (Rabb). (sggs 420).
However, it’s the confusion resulting from our psychological conditionings (false ego-sense or Haumai) that makes us go far away from Truth. Everything is only subsequent to this modification of the Consciousness.
Our Jot Saroop or True Nature was present before the birth of the body, is also present here and now, and will be there after the body is gone.
To realize this simple Truth for a confused mind is akin to (1) fish climbing a date tree, (2) chewing iron with the ‘teeth of wax’ or (3) walking along a ‘double-edged sword’, (4) the cripple crossing over the mountain, and so on!
- ਮੈਣ ਕੇ ਦੰਤ ਕਿਉ ਖਾਈਐ ਸਾਰੁ ॥: How can iron be chewed with the teeth of wax? (sggs 943).
- ਮਾਨ ਮੋਹ ਮੇਰ ਤੇਰ ਬਿਬਰਜਿਤ ਏਹੁ ਮਾਰਗੁ ਖੰਡੇ ਧਾਰ ॥: To forsake pride, emotional attachment, and the sense of “mine and yours” (false ego-sense), is the path of the double-edged sword (sggs 534).
Baabaa Nanak tells us how we can chew iron with the teeth of wax, and how our crippled mind (ignorant…) can become Wise (i.e, Gurmukh), Awake, Aware, etc.:
- ਜਗੁ ਕਰੜਾ ਮਨਮੁਖੁ ਗਾਵਾਰੁ ॥ ਸਬਦੁ ਕਮਾਈਐ ਖਾਈਐ ਸਾਰੁ ॥: The world is hard (like iron – full of suffering…) for the foolish Manmukh. Practicing the Shabad (i.e. living daily life in accordance with the Shabad-Giaan, Wisdom, Upadesh… one), can chew this iron (i.e., iron-like tough world). (sggs 943).
- ਪਿੰਗੁਲ ਪਰਬਤ ਪਾਰਿ ਪਰੇ ਖਲ ਚਤੁਰ ਬਕੀਤਾ ॥ ਅੰਧੁਲੇ ਤ੍ਰਿਭਵਣ ਸੂਝਿਆ ਗੁਰ ਭੇਟਿ ਪੁਨੀਤਾ ॥੧॥: (With the Gur-Giaan, Widom, Bibek, Virtues, Truth…), people with crippled minds (minds that are unwise, unvirtuous, Bikaaree, etc.) cross the mountains (i.e., become Wise, Bibeki, Virtuous, realize the purpose of life, etc.), and people with the blind minds (foolish, egoistic, etc.) become Wise. Meeting with the Gur (-Giaan, Wisdom, Bibek, Virtues…) a mentally blind man gets the ontological vision or clear perception of the Universe. ||1|| (sggs 809).
In nutshell, if one is successful changing his own mind, consider that as a wonderful miracle! On the other hand, conscious display of all other Karaamat (miracles…) is condemned by the Gurmat Wisdom of the SGGS for they are of no value whatsoever and thus waste of time and practically useless.