Beating the Empty Husk

With a practical example of HUSK, the Sri Guru Granth Sahib (SGGS) teaches as that without grain, beating the empty husk is useless. Similarly, a person’s whose mind is empty of Naam (Wisdom / Virtues …) is also useless like the efforts of those farmers who keep thrashing that husk which has no grain in it.

ਕਣ ਬਿਨਾ ਜੈਸੇ ਥੋਥਰ ਤੁਖਾ ॥ ਨਾਮ ਬਿਹੂਨ ਸੂਨੇ ਸੇ ਮੁਖਾ ॥੧॥ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਹੁ ਨਿਤ ਪ੍ਰਾਣੀ ॥ ਨਾਮ ਬਿਹੂਨ ਧ੍ਰਿਗੁ ਦੇਹ ਬਿਗਾਨੀ ॥੧॥ ਰਹਾਉ ॥ : Just like empty husks without grains are of no use, so is the mouth empty without Realization/internalizing Naam (Wisdom / Virtues). ||1|| O mortal, always remain in Realization of God’s Naam. Without Naam, this body is considered accursed. ||1||Pause|| (sggs 192).
ਕਰਹਿ ਬੁਰਾਈ ਠਗਾਈ ਦਿਨੁ ਰੈਨਿ ਨਿਹਫਲ ਕਰਮ ਕਮਾਹੀ ॥ ਕਣੁ ਨਾਹੀ ਤੁਹ ਗਾਹਣ ਲਾਗੇ ਧਾਇ ਧਾਇ ਦੁਖ ਪਾਂਹੀ ॥੨॥ : (O fool!) You do evil and fraud all the time same things from which nothing will come. You suffer running around doing useless deeds; your state is like those farmers who keep thrashing that husk which has no grain in it. ||2|| (sggs 1207).

To make the point, the Gurbani in SGGS uses an another brilliant example of the unwanted/empty sesame plants (empty without seeds). These fake sesame plants without seed are left abandoned in the farm by the owner of that farm for anybody to come and take them. Thus, these abandoned sesame plants without seed end up having hundred of masters (Saou Naah–ਸਉ ਨਾਹ) instead of the One Master (the original farmer). Similarly those persons who are empty of the One Guru’s Giaan-Wisdom, become victims to numerous internal and external masters. Internal masters include defiled senses, vices or Bikaar. And, the external masters include bowing down from place to place, Deraa to Deraa, person to person, tomb to tomb, Teerath to Teerath, ritual to ritual (Karamkaand) etc. — in the illusion that if desires are not fulfilled at one location, it might happen in an another location, and so on.

ਨਾਨਕ ਗੁਰੂ ਨ ਚੇਤਨੀ ਮਨਿ ਆਪਣੈ ਸੁਚੇਤ ॥ ਛੁਟੇ ਤਿਲ ਬੂਆੜ ਜਿਉ ਸੁੰਞੇ ਅੰਦਰਿ ਖੇਤ ॥ ਖੇਤੈ ਅੰਦਰਿ ਛੁਟਿਆ ਕਹੁ ਨਾਨਕ ਸਉ ਨਾਹ ॥ ਫਲੀਅਹਿ ਫੁਲੀਅਹਿ ਬਪੁੜੇ ਭੀ ਤਨ ਵਿਚਿ ਸੁਆਹ ॥੩॥ : Nanak, those who do not remember the Guru (Giyan-Wisdom) and who think of themselves to be very clever; they are unwanted like the sesame plants without seed, which remain abandoned in the farm by the farmer (for everybody and anybody to own/take them). Nanak, thus left alone, they look miserable like those who instead of one master have hundreds of masters; the fake sesame plants without seed seem to be flowering and flourishing but are filled with nothing but ashes (similarly those, who do not follow the Guru’s Giaan-Wisdom, are spiritually dead, and in spite of being materially prosperous they are enslaved by numerous masters). (sggs 463).
ਜੇ ਕੋ ਗੁਰ ਤੇ ਵੇਮੁਖੁ ਹੋਵੈ ਬਿਨੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਵੈ ॥ ਪਾਵੈ ਮੁਕਤਿ ਨ ਹੋਰ ਥੈ ਕੋਈ ਪੁਛਹੁ ਬਿਬੇਕੀਆ ਜਾਏ ॥ : If someone turns away from the Gur- Giyan-Wisdom, without following the Satguru (ਸਚਾ ਗਿਆਨ-True Wisdom), he/she cannot find liberation from the bond of Maya. Of course, go and ask Wise people (and be assured, it is a sure thing that without a Guru-Giyan-Wisdom) one cannot get liberation from the love of Maya. (sggs 920).
ਕਬੀਰ ਸਾਚਾ ਸਤਿਗੁਰੁ ਕਿਆ ਕਰੈ ਜਉ ਸਿਖਾ ਮਹਿ ਚੂਕ ॥ ਅੰਧੇ ਏਕ ਨ ਲਾਗਈ ਜਿਉ ਬਾਂਸੁ ਬਜਾਈਐ ਫੂਕ ॥੧੫੮॥ : Kabeer, the Satguru (ਸਚਾ ਗਿਆਨ-True Wisdom) can’t do anything if there is a lapse or fault in Sikhs (learners, ਸਿਖਿਆਰਥੀ). (The Satguru’s Knowledge, Giyan…) can’t affect or change an arrogant or a mentally blind person (if he does not want to change); it is as useless as the bamboo (flute) of begins to play when blown in (but the blow passes through one end and goes out the other way, similarly the Gur-Giyan or Wisdom passes from one ear and escapes through the other ear without affecting an arrogant or a mentally blind person who does not want to change (it is as useless as blowing into a bamboo flute). ||158|| (sggs 1372).

Thus, the Gurmat wisdom of the SGGS urges Sikhs (learners-ਸਿਖਿਆਰਥੀ of the Wisdom of the SGGS) to BECOME THE GURBANI: ‘ਗੁਰਬਾਣੀ ਬਣੀਐ — apply (ਅਮਲ) Giaan-Wisdom of the Shabad Guru in daily life when transacting with the outside world of objects, the field of emotions and the realm of thoughts.

Bhagat Kabeer Ji teaches us that empty of Naam (Wisdom / Virtues), we all become crook (i.e. corrupt, crafty etc.)!

ਕਹੁ ਕਬੀਰ ਜੈਸੇ ਸੁੰਦਰ ਸਰੂਪ ॥ ਨਾਮ ਬਿਨਾ ਜੈਸੇ ਕੁਬਜ ਕੁਰੂਪ ॥੩॥੨੫॥: Kabir says, people may have a beautiful figure, but without the wealth of Naam (Wisdom / Virtues), they are like ugly hunchbacks. ||3||25|| (sggs 328).
ਜਿਨ ਹਰਿ ਹਿਰਦੈ ਨਾਮੁ ਨ ਬਸਿਓ ਤਿਨ ਮਾਤ ਕੀਜੈ ਹਰਿ ਬਾਂਝਾ ॥ ਤਿਨ ਸੁੰਞੀ ਦੇਹ ਫਿਰਹਿ ਬਿਨੁ ਨਾਵੈ ਓਇ ਖਪਿ ਖਪਿ ਮੁਏ ਕਰਾਂਝਾ ॥੧॥ ਮੇਰੇ ਮਨ ਜਪਿ ਰਾਮ ਨਾਮੁ ਹਰਿ ਮਾਝਾ ॥ ਹਰਿ ਹਰਿ ਕ੍ਰਿਪਾਲਿ ਕ੍ਰਿਪਾ ਪ੍ਰਭਿ ਧਾਰੀ ਗੁਰਿ ਗਿਆਨੁ ਦੀਓ ਮਨੁ ਸਮਝਾ ॥ ਰਹਾਉ ॥: O God, those in whose mind Your Naam (Wisdom / Virtues) is not enshrined, their mothers should have been sterile. Devoid of Naam, they wander around lonely; wailing and grieving, they spiritually deteriorate. ||1|| O my mind, Realize God’s Naam, who dwells within you. God is ever merciful, through the Guru’s Giaan-Wisdom, my mind has understood (the importance of Naam). ||Pause|| (sggs 697).
ਜੇ ਧਰਤੀ ਸਭ ਕੰਚਨੁ ਕਰਿ ਦੀਜੈ ਬਿਨੁ ਨਾਵੈ ਅਵਰੁ ਨ ਭਾਇਆ ਰਾਮ ॥: Even if the entire earth were to be transformed into gold and given to those (who have become convinced in Naam); except Naam, they love nothing else. (sggs 444).

The Gurbani asserts as is one’s mentality or intellect, that’s what will come out of that person mouth / mind (i.e. becomes manifest/revealed/ apparent or evident through actions and words).

ਜੋ ਜੀਇ ਹੋਇ ਸੁ ਉਗਵੈ ਮੁਹ ਕਾ ਕਹਿਆ ਵਾਉ ॥ ਬੀਜੇ ਬਿਖੁ ਮੰਗੈ ਅੰਮ੍ਰਿਤੁ ਵੇਖਹੁ ਏਹੁ ਨਿਆਉ ॥੨॥ : Whatever is in the mind comes out; (if the intention is something else, then the opposite) spoken words by themselves are just false expressions (i.e. one may try to hide one’s thoughts about something but what is in the mind comes out). Look at this strange thing, that a man sows poison (vices/Bikaar) but asks for nectar in return! ॥2॥ (sggs 474).

Simply put: as oppose to unenlightened or material consciousness (Manmukh-Saakat-Mayadhaaree mindset), we are urged to abide in Naam Awareness (Enlightened or Gurmukh mindset). In short, keeping the Naam Awareness in mind, the Gurbani (SGGS) is asking us to practically live it (practice – ਅਮਲ).

Aptly, empty (Thothaa-ਥੋਥਾ) rituals (Karamkaand), religious paraphernalia etc. are REJECTED in the Gurbani for they are worthless, akin to ‘HUSK without grain’!

ਅੰਦਰਹੁ ਅੰਨਾ ਬਾਹਰਹੁ ਅੰਨਾ ਕੂੜੀ ਕੂੜੀ ਗਾਵੈ ॥ ਦੇਹੀ ਧੋਵੈ ਚਕ੍ਰ ਬਣਾਏ ਮਾਇਆ ਨੋ ਬਹੁ ਧਾਵੈ ॥ ਅੰਦਰਿ ਮੈਲੁ ਨ ਉਤਰੈ ਹਉਮੈ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਵੈ ॥ ਨੀਂਦ ਵਿਆਪਿਆ ਕਾਮਿ ਸੰਤਾਪਿਆ ਮੁਖਹੁ ਹਰਿ ਹਰਿ ਕਹਾਵੈ ॥ ਬੈਸਨੋ ਨਾਮੁ ਕਰਮ ਹਉ ਜੁਗਤਾ ਤੁਹ ਕੁਟੇ ਕਿਆ ਫਲੁ ਪਾਵੈ ॥: A person who is blind inwardly (i.e. mentally blind) and blind outwardly (from conduct or deeds: ਕਾਲੀਆਂ ਕਰਤੂਤਾਂ), sings (or recite scriptures) deceptively or falsely (ਝੂਠੀ ਮੂਠੀ). He washes his body, and draws ritual marks (on his body), and greatly runs after wealth. But (still) the filth of his false ego-sense (Haumai) is not removed from within, and goes astray in life again and again. Engulfed in sleep (sleeping in love with Maya), and tormented by lust, he says ‘Hari Hari’ with his mouth. He is called a Vaishnav (devotee of Vishanu), but he is bound to deeds of false ego-sense (Haumai); this is like threshing HUSKS, and this (i.e. deeds like ritual washing of body, putting ritual marks on body etc.) is of no avail (i.e. by thrashing the empty husk, no grains can be obtained). (sggs 960).

Bhagat Kabeer Ji also compares all sorts religious paraphernalia with ‘Bhangaar’ (‘ਭੰਗਾਰ’) if a person is filled within with vices/Bikaar (i.e. lust, anger, greed, attachment, pride and their numerous variations such as falsehood, corruption, envy, selfishness, stubbornness etc.).

ਕਬੀਰ ਬੈਸਨੋ ਹੂਆ ਤ ਕਿਆ ਭਇਆ ਮਾਲਾ ਮੇਲੀਂ ਚਾਰਿ ॥ ਬਾਹਰਿ ਕੰਚਨੁ ਬਾਰਹਾ ਭੀਤਰਿ ਭਰੀ ਭੰਗਾਰ ॥: O Kabeer! What good is it to appear like a devotee of Vishnu, and wear four Maalaa (rosary)? On the outside, you (pretend to) look like pure gold (i.e., pious, holy, pure, Mahaatamaa…); but on the inside, you are stuffed with filth or Bhangaar (Bikaar i.e. lust, anger, greed, attachment, pride and their numerous variations…). (sggs 1372).

Among many more such examples (ਮਿਸਾਲ), here is an another fitting example used in the Gurbani — ‘ladles’ (ਕੜਛੀਆ). Although ladles (ਕੜਛੀਆ) cruise through all sorts of food, but they do not know the relish of food — they just remain empty of the taste of the food they cruise in!

ਕੜਛੀਆ ਫਿਰੰਨ੍ਹ੍ਹਿ ਸੁਆਉ ਨ ਜਾਣਨ੍ਹ੍ਹਿ ਸੁਞੀਆ ॥ ਸੇਈ ਮੁਖ ਦਿਸੰਨ੍ਹ੍ਹਿ ਨਾਨਕ ਰਤੇ ਪ੍ਰੇਮ ਰਸਿ ॥੧॥: Ladles cruise through food, (but) they do not know the taste of the food. (Similarly, Nanak, only they enjoyed the (Ruhani or spiritual taste) who are tinged with the taste of the Divine Love (rest of us remain like ‘ladles’). ||1|| (sggs 521).

Yet, in an another example of paddy and the husk, Bhagat Kabeer Jee imparts Wisdom as follows:

ਕਬੀਰ ਚਾਵਲ ਕਾਰਣੇ ਤੁਖ ਕਉ ਮੁਹਲੀ ਲਾਇ ॥ ਸੰਗਿ ਕੁਸੰਗੀ ਬੈਸਤੇ ਤਬ ਪੂਛੇ ਧਰਮ ਰਾਇ ॥੨॥: O Kabir! For the sake of (separating) the rice (from husks), husks get beaten and threshed. In the same way when a person who sits with bad company or ‘Kusang‘ (he gets affected by the ‘Kusang‘ or ‘Bikaar‘ and commits vices), hence he has to suffer the consequences of his transgressions according to the divine Hukam: System-Rule-Law of Nature (Dharam Raai or Raaj = divine Hukam). ||2|| (sggs 965).

From the spiritual Message of the foregoing verses of the Gurbani (SGGS), the following observations (if not more!) can be made:

As indicated in the foregoing verse, in the process of separating the rice and the husk, the rice is beaten with mallet to get rid of the the husk. As the rice is beaten, the husk also gets beaten along with the rice. Similarly, the Gurbani (SGGS) tells us, if we stick with a bad association (Kusang) we also get threshed along with the bad company we keep. Because, we also become Bikaaree (full of vices). As an expression goes, ‘we are the company we keep‘!
If grain is likened to ‘life’ and husk is likened to ‘Maya‘, we must remove the husk of Maya (love or hunger of Maya) from the rice of the life. In other words, through discriminative self-analysis (the proper use of the Viveka-Budhi) and Shabad Vichaar we can separate the Original Self (Original Nature, Jot Saroop etc.) within from the body-senses-mind-intellect personality as one separates the grain from the husk.

However removal of the husk of Maya from the rice of the life will require sincere self-efforts (ਉਦੱਮ) — help Yourself Realize the Life’s Ultimate Purpose.

ਸਾਰੋ ਦਿਨਸੁ ਮਜੂਰੀ ਕਰਤਾ ਤੁਹੁ ਮੂਸਲਹਿ ਛਰਾਇਆ ॥ ਖੇਦੁ ਭਇਓ ਬੇਗਾਰੀ ਨਿਆਈ ਘਰ ਕੈ ਕਾਮਿ ਨ ਆਇਆ ॥੩॥ : Without realizing its purpose, one’s life is like that of a person who may labor all day thrashing husk with a pestle, or like a forced laborer who works for someone without wages, but does nothing for his own household. ||3|| (sggs 712).

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