Ladles do not know the Taste of Dishes They Cruise in!

When the Truth that has not been personally experienced, one can not grasp it directly. However, with the help of 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 the Sri Guru Granth Sahib (SGGS).

One of the examples used in the Gurmat Wisdom of the SGGS is that of ‘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 foods 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).

The purpose of such illustration is to drive the Divine Wisdom (Brahm Giyan) into our deluded heads. By using ‘ladles’ (ਕੜਛੀਆ) as an example, the Gurbani of the SGGS is trying to help us understand the Gurmat Sidhaant.

There are so many empty rituals (Karamkaand) and superstitions being carried out in Sikhi these days that are akin to the empty (ਖਾਲੀ) plight of the ‘ladles’ (ਕੜਛੀਆ) who even being in foods does not know the taste of those foods! Unfortunately, these Un-Gurmat rituals and superstitions are propagated by the people who run Gurdwara corporations and the self serving Pujaaree clique (clergy) — the freeloading Deraa-Vaad Baabaas (ਵੇਹਲੜ) and their trained Granthis, Parcharaks, Ragis, Dhadees etc.) etc.

  • ਰਤਨ ਮਣੀ ਗਲਿ ਬਾਂਦਰੈ ਕਿਹੁ ਕੀਮ ਨ ਜਾਣੈ। ਕੜਛੀ ਸਾਉ ਨ ਸੰਮ੍ਹਲੈ ਭੋਜਨ ਰਸੁ ਖਾਣੈ। ਡਡੂ ਚਿਕੜਿ ਵਾਸੁ ਹੈ ਕਵਲੈ ਨ ਸਿਞਾਣੈ। ਨਾਭਿ ਕਥੂਰੀ ਮਿਰਗ ਦੈ ਫਿਰਦਾ ਹੈਰਾਣੈ। ਗੁਜਰੁ ਗੋਰਸੁ ਵੇਚਿ ਕੈ ਖਲਿ ਸੂੜੀ ਆਣੈ। ਬੇਮੁਖ ਮੂਲਹੁ ਘੁਥਿਆ ਦੁਖ ਸਹੈ ਜਮਾਣੈ ॥੪॥ : The monkey knows no worth of jewels and gems tied to its neck. Even being in the food, the ladle does not know the taste of the dishes. The frog lives in mire but still knows not the lotus. Although the musk is present in its navel, but the deer runs around (in search of it). The cattle breeder sells milk, but in turn fetches home the oil cakes and husk. The apostate is a person basically gone astray from his Mool (Source, Jot), and consequently undergoes sufferings given by the Jum. (Bhai Gurdas, Vaar 34, Pauri 4).
  • ਬਹੁਤੀ ਘਰੀਂ ਪਰਾਹੁਣਾ ਜਿਉ ਰਹਦਾ ਭੁਖਾ। : A guest of many houses remains hungry. (Bhai Gurdas, Vaar 34, Pauri 19).

To keep this post within reasonable length, we will cover only couple of points.

For example, the SGGS does not ask us to cruise and wander around at the so called Teerath Asthaan (locations of pilgrimage), tombs, Deraas etc.! Since such activity is empty (ਖਾਲੀ) as ‘ladles’ (ਕੜਛੀਆ) remain empty of the taste, it is rejected in the Gurmat (Teaching of the SGGS). But still many (educated and uneducated alike) cruise and wander around at these places. The Gurbani calls these people Manmukh-Saakat-Mayadhaaree, deluded by doubt (ਭਰਮਾ ਦੇ ਪੱਟੇ ਹੋਏ), Haumai-ridden, greedy, inflicted with fear etc. who, being unaware of the Gurbani’s true Teaching, have no clue as to what the Guru Shabad is saying.

  • ਮਨ ਕਾ ਝੂਠਾ ਝੂਠੁ ਕਮਾਵੈ ॥ ਮਾਇਆ ਨੋ ਫਿਰੈ ਤਪਾ ਸਦਾਵੈ ॥ ਭਰਮੇ ਭੂਲਾ ਸਭਿ ਤੀਰਥ ਗਹੈ ॥ : The man of false mind practices falsehood. He runs after Maya, and yet pretends to be Tapaa (a devotee, a hermit, a recluse, etc.). Deluded by doubt (he) visits all Teerath (external shrines of pilgrimage). (sggs 1142).
  • ਜਿਸੁ ਜੀਉ ਅੰਤਰੁ ਮੈਲਾ ਹੋਇ ॥ ਤੀਰਥ ਭਵੈ ਦਿਸੰਤਰ ਲੋਇ ॥: If one’s mind is polluted within (ਵਿਕਾਰਾਂ ਨਾਲ), he may travel to sacred shrines of pilgrimage all over the world (still he will gain nothing) (sggs 1169).

While at these places, people take ritual bath in the so-called holy rivers and ponds (Srovars). Again, according to the Gurbani, such undertaking is nothing but sheer ignorance — empty (ਖਾਲੀ) of taste akin to the ‘ladles’ (ਕੜਛੀਆ)! Let’s listen to what the Gurbani has to say in this context:

  • ਨਾਵਣ ਚਲੇ ਤੀਰਥੀ ਮਨਿ ਖੋਟੈ ਤਨਿ ਚੋਰ ॥ ਇਕੁ ਭਾਉ ਲਥੀ ਨਾਤਿਆ ਦੁਇ ਭਾ ਚੜੀਅਸੁ ਹੋਰ ॥ ਬਾਹਰਿ ਧੋਤੀ ਤੂਮੜੀ ਅੰਦਰਿ ਵਿਸੁ ਨਿਕੋਰ ॥ ਸਾਧ ਭਲੇ ਅਣਨਾਤਿਆ ਚੋਰ ਸਿ ਚੋਰਾ ਚੋਰ ॥੨॥ : (People of) evil mind and thievish bodies (body occupied with thieves like lust, anger, greed, etc.), go to bathe at the pilgrim places. The one part of their bodily filth (external filth) is washed off by bathing, but they accumulate twice as much (of mental filth – pride, ego…). (It’s like a gourd) a gourd may be washed off on the outside, but on the inside, it remains filled with poison (i.e., bitterness…). Saadh (good human beings, Bhagats, Gurmukhs, Guru’s Satsangi Jan etc.) are good without bathing (at shrines or pilgrim places), and thieves (even after bathing at the shrines) are only thieves. ||2|| (sggs 789).

On top of that, many people  load their physical bodies with religious robes and other religious paraphernalia! Again, let’s listen to what the Gurbani has to say in this context:

  • ਬਹੁ ਤੀਰਥ ਭਵਿਆ ॥ ਤੇਤੋ ਲਵਿਆ ॥ ਬਹੁ ਭੇਖ ਕੀਆ ਦੇਹੀ ਦੁਖੁ ਦੀਆ ॥ …: The more one wanders at Teerath the more one talks uselessly (in ego, he goes around telling others that he has visited this Teerath or that Teerath). The more one wears religious robes, the more pain he causes his body. (sggs 467).

The Gurbani of SGGS reveals to us what the real Teerath in Sikhi is, however, most of us being brainwashed don’t want to listen to the Enlightening Message of the Guru Shabad:

  • ਤੀਰਥੁ ਹਮਰਾ ਹਰਿ ਕੋ ਨਾਮੁ ॥ ਗੁਰਿ ਉਪਦੇਸਿਆ ਤਤੁ ਗਿਆਨੁ ॥੧॥ ਰਹਾਉ ॥ : The Hari Naam is my Teerath. The Guru has instructed me in this True Essence of spiritual Wisdom (Aatmic-Giyan; ਆਤਮਕ ਜੀਵਨ ਦੀ ਸੂਝ ਦਾ ਇਹ ਨਿਚੋੜ – ਗਿਆਨ). ||1||Pause|| (sggs 1142).

Let’s take a look at another popular ritual — ritualistic reading of the SGGS (Akhand Paaths, Nitnems etc.). The Gurbani is not meant to be merely robotically read, listened, or memorized. After reading, listening, or memorizing it is meant to be Understood and digested through the diligent Shabad-Vichaar, and ultimately applied to the daily life (i.e., live it-ਅਮਲ). Otherwise, such exercise is empty (ਖਾਲੀ) akin to ‘ladles’ (ਕੜਛੀਆ)! Again, let’s listen to what the Gurbani has to say in this context as well:

  • ਪੜਿਐ ਮੈਲੁ ਨ ਉਤਰੈ ਪੂਛਹੁ ਗਿਆਨੀਆ ਜਾਇ ॥੧॥ : The filth is not removed by reading. Go ahead, and ask the Wise ones ||1||. (sggs 39).
  • ਚਿਤੁ ਜਿਨ ਕਾ ਹਿਰਿ ਲਇਆ ਮਾਇਆ ਬੋਲਨਿ ਪਏ ਰਵਾਣੀ ॥ : Those whose consciousness has been lured by Maya keep reciting mechanically (ਫਰ ਫਰ, ਉਪਰੋਂ ਉਪਰੋਂ, ਤੇਜੀ ਨਾਲ…). (sggs 920).
  • ਪੜਿਐ ਨਾਹੀ ਭੇਦੁ ਬੁਝਿਐ ਪਾਵਣਾ ॥ ਖਟੁ ਦਰਸਨ ਕੈ ਭੇਖਿ ਕਿਸੈ ਸਚਿ ਸਮਾਵਣਾ ॥ ਸਚਾ ਪੁਰਖੁ ਅਲਖੁ ਸਬਦਿ ਸੁਹਾਵਣਾ ॥ : Not by just reading (scriptures), but it is through spiritual Wisdom one Understands this fact (that God is infinite). No one can merge in the eternal God by merely adopting the garbs mentioned in the six Shastras (the Hindu holy books). The eternal God is unfathomable, but revealed through the Guru’s Shabad, He (i.e. Creation, Hukam) looks beautiful. (sggs 148).
  • ਬਿਨੁ ਬੂਝੇ ਪਸੂ ਭਏ ਬੇਤਾਲੇ ॥੬॥: Without Understanding, people become beasts and demons (nature-ਸੁਭਾਵ). ||6|| (sggs 224).
  • ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥ : Listening to the Gurmat (Shabad-Giyan, Teaching of the Gurbani, etc.), (if) no Spiritual Wisdom (understanding of the Spiritual Life…) wells up within; (then it would be) like a beast (routinely) filling its belly (sggs 685).

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6 comments

  1. Based on my understand, my take is that Bhai Gurdas Ji is counseling us worldly people that a guest of many houses remains hungry because he has not made a house as a base. With this example, Bhai Gurdas ji counsels never to be separated from ONE CREATOR – NOT to dwell on others (duality) except the ONE CREATOR. Otherwise, we will be lost in the crowds. To further elaborate this point, Bhai Gurdas Ji explains with few more practical examples such as a prostitute, a crow wandering from forest to forest etc.

    In a nutshell, Bhai Gurdas Ji reminds Sikhs of the Gurmat Sidhaant) of their One God, One universal Hukam, One Guru, and One Gurbani.

    See the full Vaar as follows:

    • ਬਹੁਤੀ ਘਰੀਂ ਪਰਾਹੁਣਾ, ਜਿਉ ਰਹਦਾ ਭੁਖਾ।
      ਸਾਂਝਾ ਬਬੁ ਨ ਰੋਈਐ; ਚਿਤਿ ਚਿੰਤ, ਨ ਚੁਖਾ।
      ਬਹਲੀ ਡੂਮੀ ਢਢ ਜਿਉ; ਓਹੁ ਕਿਸੈ ਨ ਧੁਖਾ।
      ਵਣਿ ਵਣਿ ਕਾਉਂ ਨ ਸੋਹਈ; ਕਿਉ ਮਾਣੈ ਸੁਖਾ।
      ਜਿਉ ਬਹੁ ਮਿਤੀ ਵੇਸੁਆ; ਤਨਿ ਵੇਦਨਿ ਦੁਖਾ।
      ਵਿਣੁ ਗੁਰ ਪੂਜਨਿ ਹੋਰਨਾ; ਬਰਨੇ ਬੇਮੁਖਾ ॥੧੯॥ : (Bhai Gurdas, Vaar 34, Pauri 19)

    Thank you Milan Singh Ji for your reply.

  2. ਬਹੁਤੀ ਘਰੀਂ ਪਰਾਹੁਣਾ ਜਿਉ ਰਹਦਾ ਭੁਖਾ। :

    T Singh Ji, I know the translation of this verse, but I don’t know the meaning behind it? Can you please explain? Why the guest of many houses remain hungry?

  3. To enjoy the taste of any edible one has to actually eat it,not simply listening about the taste and debating about its taste with others .This aspect is beautifully seen in a Quote from gurbanee as
    “PEKHE BINJAN PAROSANHARE
    JIH BHOJAN KEENO TE TRIPTAARE” pp1299

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