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FARMING THE BODYFIELD
Whatever one plants in the farm of the body,
that will appear before him (ਪਰਗਟ) in the end (sggs 1417).
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To make us understand the sublime Truth, the SGGS (Sri Guru Granth Sahib) here uses the example (ਿਮਸਾਲ Misaal) of the
farmer (Kisaan or Kirsaan the farmer).
ਖਿਤ ਸਰੀਿਰ ਜ ਬੀਜੀਐ ਸ ਅਿਤ ਖਲਆ ਆਇ : Khet sareer jo beejeeai so ant khaloaa aai: Whatever one plants in the farm of the
body, that will appear before him (ਪਰਗਟ) in the end (sggs 1417).
One of the common reminders in the GurShabad is the evanescence of human life. Human birth is indicated to be a rare
opportunity intended for realizing our Mool within (Source, Origin Jot, ਅਸਲਾ...), and thereby putting an end to the vicious cycle
of the repeated suffering.
However, the majority of us (over 99.9 percent category) lose sight of this objective amidst pressures of the daytoday life
and eventually wake up to the fact only in old age when the bodily faculties fail to cooperate because of their infirmities. The
Gurbani captures the human predicament graphically. That is, a good portion the life is spent in sleeping, eating, etc. The
remainder of the life fritters away in childhood, disease, hunger, old age, work, and so on. Obviously, we have a little time at
our disposal to earn the Laahaa of Realizing our Mool! Accordingly, the GurShabad stresses the necessity to plunge headlong
into Spiritual pursuit with the determination not to waste any time in furthering the goal of linking with our Source (Joti
Svaroopa, Mool... ) within.
ਰਿਣ ਗਵਾਈ ਸਇ ਕ ਿਦਵਸ ਗਵਾਇਆ ਖਾਇ : Raini gavaaee soe kai divas gavaaeiaa khaae: The nights are wasted sleeping, and
the days are wasted eating (sggs 156).
ਲਾਹ ਕਾਰਿਣ ਆਇਆ ਜਿਗ : Laahae kaaran aaeiaa jag: For the sake of earning the (Spiritual) Profit, the mortal comes into the
world (sggs 931).
As time and again indicated in the SGGS, mere reading, mere listening or mere talking about the Truth will not do the trick to
cure us from our psychological illness (Haume). All this has to be followed by full understanding. In turn, Understanding will
have to be followed by Amal (ਅਮਲ, ਕਰਣੀ, ਆਚਰਨ Amal, Karnee, Aacharn, implementation of good deeds, etc.). Of what good
is reading, listening or talking without Understanding? And, of what good is Understanding without implementation living it?
ਿਗਆਨ ਨ ਗਲੀਈ ਢਢੀਐ ਕਥਨਾ ਕਰੜਾ ਸਾਰ : Giaan na galeeyee dhoodheeai kathanaa kararraa saar ||: Divine Wisdom / Divine
Knowledge (Giaan) cannot be found through mere words; to explain it is as hard as iron (sggs 465).
ਗਲਂੀ ਅਸੀ ਚਗੀਆ ਆਚਾਰੀ ਬਰੀਆਹ : Galleen asee changeeaa aachaaree bureeaah. Manahu kusudhaa kaaleeaa baahar
chittaveeaah: We are good at talking, but our actions are bad. Mentally, we are impure and filthy, but outwardly, we
appear pure and clean (sggs 85).
ਗਲ ਜ ਸਹ ਪਾਈਐ ਤਤਾ ਿਕਉ ਫਾਸ : Galeen je sahu paaeeai totaa kiou faasai: If mere chatter could help meet the beloved,
why should a parrot remain encaged? (Vaar Bhai Gurdaas Ji).
ਗਲੀ ਿ ਪਿਤ ਨ ਹਵਈ ਖਡ ਖਡ ਕਿਰ ਸਾਉ ਨ ਭਵ : Galee tripat na hovaee khand khand kar saaou na bhovai: But by mere talking,
none gets satisfied, as by mere uttering word sugar one cannot have his mouth sweet (Vaar Bhai Gurdaas Ji).
ਗਨਾ ਕਲ ਪੀੜੀਐ ਟਟਿਰ ਪਇਆ ਿਮਠਾਸ ਵਧਾਏ : Gannaa koloo peerreeai tatar paiaa mithaas vadhaae: Sugarcane is first crushed in
crusher and then put on fire in a cauldron where it further increases its sweetness when baking soda is put into it (Vaar
Bhai Gurdaas Ji).
To help us understand how to make the human life Sublime (Gurmukh Life), GurShabad uses mystical representations,
allegories, metaphors, similes, etc., explaining subtle truths expressed. Unless we become familiar with such poetic style it will
be hard for us to properly perceive or appreciate what is being said and correctly judge its spiritual beauty. When the subtler
Truth that has not been personally experienced, one cannot grasp it directly. However, with the help of allegories, metaphors
and similes, the real nature of the Supreme Truth and this material world becomes relatively easier to grasp, provided their
definite purpose and intention are kept in the mind. They have extensively been used in the SGGS with a definite purpose and
intention. Hence such mystical presentations, allegories, metaphors and similes should neither be taken literally, nor their
significance should be stretched beyond the Gurbani's intention and purpose. With this in mind, let us try reflecting on as to
how the SGGS would like us to farm the field of life. In this context, consider the following Shabad by Baabaa Nanak, which
uses the simile (ਿਮਸਾਲ Misaal) of the farmer to make us understand.
First of all, the above Shabad appears to have been addressed to a Qazi. Nonetheless, it applies to all of us: including Sikhs
and nonSikhs alike. Having said that, now let's try to digest this GurShabad.
Those of us who have had the opportunity to visit and or live in the rural (farming family) areas of Punjab, and have seen
farmers working in their fields (Khet) can rather easily relate to the foregoing GurShabad.
Farmers prepare their fields before sowing the seed, and diligently take care of them after they are sown. Some of these
activities may include: ploughing fields (ਹਲ), leveling them (ਸਹਾਗਾ), removing weeds from them (ਘਾ ਫਸ), applying fertilizer
(ਰੜੀ), planting the seed (ਬੀਜ) properly, watering (ਸਜਾ) appropriately, hoeing (ਗਡੀ) on time, and so on.
In addition, the farmer needs to sow the right seed. For example, if he plants Kikkar (acacia trees known for sharp and long
thorns, not much shade, and no fruits), then he cannot expect grapes from it! Furthermore, he needs to do the plantation in
the right season and climate, and then protect his fields from predators, etc. If he does not implement all these activities
properly then he cannot expect to reap a good crop. Or worse, he may not reap any crop at all!
ਫਰੀਦਾ ਲੜ ਦਾਖ ਿਬਜਉਰੀਆਂ ਿਕਕਿਰ ਬੀਜ ਜਟ ਹਢ ਉਂਨ ਕਤਾਇਦਾ ਪਧਾ ਲੜ ਪਟ ॥੨੩॥: Freedaa lorhai daakh bijaureeaa kikkar beejai jattu
...: O Fareed! The farmer plants acacia trees (ਿਕਕਰ ), and wishes for Bijouree grapes (ਿਬਜਰ ਦ ਇਲਾਕ ਦਾ ਛਟਾ ਅਗਰ)! He is
spinning wool (all his life), but he wishes to wear silk! ||23|| (sggs 1379).
ਿਕਰਸਾਨੀ ਿਜਉ ਰਾਖ ਰਖਵਾਲਾ : Kirasaanee jiou raakhai rakhavaalaa ...: As the farmer protects his fields ...(sggs 914).
The GurShabad urges us to follow the farmer's diligent Karnee (ਕਰਣੀpractice...). The life or body is likened to a field (Khet).
In order to sow the seed of Naam in it, and make the life of Aatamic Jeevan (Spiritual, Divine Life, or Gurmukh Life), it has to
be properly prepared and cared for.
The GurShabad indicates that in order to sow the sublime seed of Naam in the bodyfield, we need to clear it of the weeds:
inner garbage that consists of the "five" or "Panch" faults of our Haume (false egosense): lust, anger, greed, emotional
attachments and pride (along with numerous variations of these "five").
ਦਹੀ ਗਾਵਾ ਜੀਉ ਧਰ ਮਹਤਉ ਬਸਿਹ ਪਚ ਿਕਰਸਾਨਾ : Dehee gaavaa jeeou dhar mahataou basahi panch kirasaanaa: The body is a
village, and the soul is the owner and farmer; the five farmhands live there (sggs 1104).
ਸਾਵਣ ਰਾਿਤ ਅਹਾੜ ਿਦਹ ਕਾਮ ਧ ਦਇ ਖਤ ਲਬ ਵ ਦਰਗ ਬੀਉ ਹਾਲੀ ਰਾਹਕ ਹਤ ਹਲ ਬੀਚਾਰ ਿਵਕਾਰ ਮਣ ਹਕਮੀ ਖਟ ਖਾਇ ਨਾਨਕ ਲਖ ਮਿਗਐ ਅਉਤ
ਜਣਦਾ ਜਾਇ ॥੧॥: Saavan raat ahaarr dihu kaam krodhh dui khet...: Night is the summer season, and day is the winter
season; lust and anger are the two fields planted. Greed prepares the soil, and the seed of falsehood is planted;
attachment and love are the farmer and hired hand. Contemplation is the plow, and corruption is the harvest; this is
what one earns and eats, according to the Hukam of the Lord's Command. O Nanak, when one is called to give his
account, he will be barren and infertile ||1|| (sggs 955).
ਿਕਆ ਖਤੀ ਿਕਆ ਲਵਾ ਦਈ ਪਰਪਚ ਝਠ ਗਮਾਨਾ : Kiaa khetee kiaa levaa dayeee parapanch jhooth gumaanaa: What good is
farming, and what good is trading? Worldly entanglements and pride are false (sggs 857).
In the following Shabads, Baabaa Nanak beautifully sums up the whole process of farming the bodyfield!
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16/02/2018 FARMING THE BODY-FIELD
protect the Naamseed from being eaten by the birds of desires) the leveler (farmers use leveler or Suhaagaa to (1)
protect the seeds sown in the field from birds by burying it beneath the ground and (2) to pulverize the crusty soil
lumps, pulverization of crusty soil lumps represents pulverization of Haume), humble life the protective fence. Sow the
seed of love (in the field of the body) the seed of Bhagti and thus it will flourish (sggs 595).
ਭਉ ਭਇ ਪਿਵਤ ਪਾਣੀ ਸਤ ਸਤਖ ਬਲਦ ਹਲ ਹਲਮੀ ਹਾਲੀ ਿਚਤ ਚਤਾ ਵ ਵਖਤ ਸਜਗ ਨਾਉ ਬੀਜ ਬਖਸੀਸ ਬਹਲ ਦਨੀਆ ਸਗਲ ਦਰਗ ਨਾਨਕ ਨਦਰੀ ਕਰਮ
ਹਇ ਜਾਵਿਹ ਸਗਲ ਿਵਜਗ ॥੨॥: Bhaou bhui pavit paanee sat santokh bled. Hal halemee haalee chit chetaa vattar vakhat
sanjog. Naau beej bakhsees bohal duniaa sagal darog. Nanak nadree karam hoi jaavahi sagal vijog ||2||: Make the Fear
of God the farm, purity (pure conduct) the water, true contentment (Sat Santokh) the cows and bulls (to till the field),
humility the plow, consciousness the plowman, remembrance (of NaamSimran...) the preparation of the soil, and Union
with (the Parameshar) the planting time. Let Name be the seed, and His Grace the harvest (ਬਹਲ: grainheap...). Do this,
and the whole world will seem false (ephemeral, temporary fleeting, etc.). O Nanak, (on account of this Uddam or self
effort, when) He (Parameshar) bestows His Merciful Glance of Grace, then all separation (from Him) will be ended ||2||
(sggs 955).
In a nutshell, the Gurbani indicates that the seed we need planting in the bodyfield has to be the seed of Truth, which, in
turn, needs to be watered and nurtured with the water of Truth as well.
ਧਰਮ ਭਿਮ ਸਤ ਬੀਜ ਕਿਰ ਐਸੀ ਿਕਰਸ ਕਮਾਵਹ : Dharam bhoom sat beej kar aisee kiras kamaavahu: Plant the seed of Truth in the
soil of Dharma, and practice such farming (sggs 418).
ਸਚ ਕੀ ਆਬ ਿਨਤ ਦਿਹ ਪਾਣੀ: ...Sach kee aab nit dehi paanee: ...Irrigate it continually with the water of Truth (sggs 24).
However, as indicated by the Gurbani, only the Gurmukhs (followers of the Truth and truthful living) know such farming.
Whilst the Manmukhs (deniers of the Truth and truthful living, Haume or ego being, etc.) in their Kaam, Krodh, Lobh, Moh and
Ahankaar — lust, anger, greed, emotional attachments and pride — grow weary of this farming for their worldly or Mayaic
hunger and thirst never cease.
— T. Singh
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