MANN MAARE BIN BHAGAT NAA HOYE

GYAANI SANT SINGH JI MASKEEN

ਮਨ ਅੰ ਤਿਰ ਬੋਲੈ ਸਭੁ ਕੋਈ ॥

man anthar bolai sabh koee ||
Everyone speaks through the mind.

ਮਨ ਮਾਰੇ ਿਬਨੁ ਭਗਿਤ ਨ ਹੋਈ ॥੨॥

man maarae bin bhagath n hoee ||2||
Without killing the mind, devotional worship is not performed. ||2|| (Ang 329, SGGS Ji)

We all crave for life, because life is a source of pleasure and it is very important to be optimistic
in life. Life in our body stands on our chain of breaths. Our body is alive as long as this chain of
breaths remains intact. Similarly, life of the mind (referred to as 'mann' in rest of this
translation). is standing on (sudden, esp. impulsive) ideas and it remains alive as long as these
ideas keep running. Just like a body dies when it stops breathing, 'mann' dies when it stops
generating ideas. On a bodily level, we can end our lives ourselves, people end their lives by
committing suicide and thus, can break their chain of breaths. One can consume drugs or some
other form of intoxication and fall unconscious, while some have the ability to slow down their
rate of breathing by performing 'Praanaayam' (a yoga exercise). Moreover, there are some other
techniques (in Yoga) with which one can pause their breaths, and people who can perform that
art make their body come into a similar state as that of a body in which the chain of breath has
broken. So, looking at the above examples, it can be seen that this breakage of chain of breaths is
a common occurrence. But, someone who can stop his mann from generating ideas, eventually
killing it, this happens very rarely in this world.

Dead bodies in which the chain of breaths has broken can be easily seen by going to the
crematorium. Sight of an individual in which the mann has completely died, however, is
extremely hard to come by. Such a person is called Jivan-Mukt, someone, who is breathing from
outside but is dead from inside. But someone who is alive from outside, and is mann is alive and
thriving inside as well, can be called a living dead – he is living the life of a dead man. Such a
person stinks from inside, just like dead bodies start to rot and smell as time passes. Therefore,
the (whole) purpose of meditation (saadhna) is to kill the mind, while the purpose of all the
running around that we humans do is to keep the body alive. We earn, work, etc. so that our
bodies can live, and we do meditation and sangat so that eventually we can kill our mind – we
should look to keep one alive and kill the other.

Different techniques and methods were developed to kill the mind. One such method is
available within the house of Gurbani as well – to align the attention with Guru's words. Just like
someone does Praanaayam and slows down the pace of his breathing, similarly, Waheguru
naam jaap slows down the bhagat's rate of idea generation and eventually kills the mann
completely. When that happens, he becomes completely free of the cycle of birth and rebirth as
there is absolutely no idea and plan within:

ਧਰਮ ਰਾਇ ਦਿਰ ਕਾਗਦ ਫਾਰੇ ਜਨ ਨਾਨਕ ਲੇ ਖਾ ਸਮਝਾ ॥੪॥੫॥

dhharam raae dhar kaagadh faarae jan naanak laekhaa samajhaa ||4||5||
The Righteous Judge of Dharma, in the Court of the Lord, has torn up my papers; servant
Nanak's account has been settled. ||4||5|| (Ang 698, SGGS Ji)

Similarly, Bhagat Ravidaas Ji says in reference to Bhagat Kabir Ji:

ਹਿਰ ਕੇ ਨਾਮ ਕਬੀਰ ਉਜਾਗਰ ॥

har kae naam kabeer oujaagar ||
Through the Lord's Name, Kabeer became famous and respected.

ਜਨਮ ਜਨਮ ਕੇ ਕਾਟੇ ਕਾਗਰ ॥੧॥

janam janam kae kaattae kaagar ||1||
The accounts of his past incarnations were torn up. ||1|| (Ang 487, SGGS Ji)

Thus, the purpose of saadhna and meditation is to stop the generation of ideas, and eventually
kill the mind. As soon as the mind dies, brain and rationale becomes extremely sharp. Such
person will not make wrong decisions in life, these decisions will not need to be rectified.
Normally we see laws created by man often need to be altered, but the words uttered by
bhagats thousands of years ago are still true, and will be true forever, because such words are
eternal words. They will never need any amendment as they are uttered by people who had
killed their mann and possessed infinitely sharp brain.

When one's mann completely dies, that person's heart (chitt) remains in the remembrance of
Waheguru Akaal Purakh, day and night. That person, who's chitt is drenched with Akaal
Purakh's name is referred to as 'Chittargupt' – the heart that is secret. Because, after all, others
can see what actions one's physical body is performing, but they cannot see what goes on within
the heart. Others do not what name is being recited within someone's heart, like a child never
knows when goes in his father's heart, husband never knows what goes in wife's heart and
likewise wife never find out what goes in her husband's heart. This is the way Waheguru Ji has
devised human beings – external actions of the body can be easily seen, but others remain
oblivious to activities and state of the heart. So, that is the reason why Rishis and Munis of India
loved the name 'Chittargupt'.

Whoever we speak about, talk to, remain in memory of, starts becoming a part of our sanskaars
– the picture (Chittar) keeps developing. When one dies and physical body is burned, its this
chittargupt that goes with us and becomes the basis of our physical form in the next birth. The
person who has earned Naam Dhan in the previous life, has built a beautiful chittargupt, and has
kept it intact within, then the next life with give birth to that chittar again. This picture in the
next life will be like this:

'SUBH KULL JANAM' – will be born in a good family.

'SAROOP TANN' – will a beautiful physical roop. This physical roop is also a gift from Akaal
Purakh:

ਿਜਹ ਪ�ਸਾਿਦ ਤੇਰਾ ਸੁੰ ਦਰ ਰੂਪੁ ॥

jih prasaadh thaeraa sundhar roop ||
By His Grace, your form is so beautiful;
ਸੋ ਪ�ਭੁ ਿਸਮਰਹੁ ਸਦਾ ਅਨੂਪੁ ॥
so prabh simarahu sadhaa anoop ||
constantly remember God, the Incomparably Beautiful One. (Ang 270, SGGS Ji)

'BHOOP BHOG AAAPAT' – will have gifts of materials (wealth, etc.), which is again, a gift from
God.

'PANDIT DEHI AROG PUNN DHARAM JAAN PHALL SATT' – gift of knowledge, body free of any
diseases and disfigurement, they are also rewards of previous good life.

There is another type of meditation with which this Chittargupt just vanishes. The minute one
goes into the prime samadhi, one does not have to even remember and recall anything. This
remembrance runs within us just like our breaths, without our conscious effort. The mann
becomes pure, Ahankaar is lost completely. Therefore, the day Waheguru's name starts to run
within us like our breaths, that day one ceases to be a Chittargupt even. When Chittargupt
vanishes, that picture is eliminated, then the cycle of birth and rebirth ends as well.

There is a beautiful Vaak in Sri Guru Granth Sahib Ji by Guru Arjan Dev Ji Maharaaj regarding the
Bhagats:

ਇਹ ਿਬਿਧ ਸੁਿਨ ਕੈ ਜਾਟਰੋ ਉਿਠ ਭਗਤੀ ਲਾਗਾ ॥

eih bidhh sun kai jaattaro outh bhagathee laagaa ||
Hearing this, Dhanna the Jaat applied himself to devotional worship.

ਿਮਲੇ ਪ�ਤਿਖ ਗੁਸਾਈਆ ਧੰ ਨਾ ਵਡਭਾਗਾ ॥੪॥੨॥

milae prathakh gusaaeeaa dhhannaa vaddabhaagaa ||4||2||
The Lord of the Universe met him personally; Dhanna was so very blessed. ||4||2|| (Ang 488,
SGGS Ji)

Bhagat Dhanna was a jatt, and when he heard this, he got a confidence boost in him. What had
he heard? :

ਗੋਿਬੰ ਦ ਗੋਿਬੰ ਦ ਗੋਿਬੰ ਦ ਸੰ ਿਗ ਨਾਮਦੇਉ ਮਨੁ ਲੀਣਾ ॥

gobindh gobindh gobindh sang naamadhaeo man leenaa ||
Naam Dayv's mind was absorbed into God Gobind Gobind, Gobind.

ਆਢ ਦਾਮ ਕੋ ਛੀਪਰੋ ਹੋਇਓ ਲਾਖੀਣਾ ॥੧॥ ਰਹਾਉ ॥

aadt dhaam ko shheeparo hoeiou laakheenaa ||1|| rehaao ||
The calico-printer, worth half a shell, became worth millions. ||1||Pause|| (Ang 487, SGGS Ji)

That, 'this low caste (Bhagat) Namdev, if he can be a Bhramgyaani, then so can I, I am a jatt after
all'. (Bhagat) Dhanna became egoistic of his caste, but this ego is very pure, this ego makes him
want to be a Gyaani, to reach God.
So, when (Bhagat) Dhanna heard this, he started meditating. Further he heared:

ਬੁਨਨਾ ਤਨਨਾ ਿਤਆਿਗ ਕੈ ਪ�ੀਿਤ ਚਰਨ ਕਬੀਰਾ ॥

bunanaa thananaa thiaag kai preeth charan kabeeraa ||
Abandoning weaving and stretching thread, Kabeer enshrined love for the Lord's lotus feet.

ਨੀਚ ਕੁਲਾ ਜੋਲਾਹਰਾ ਭਇਓ ਗੁਨੀਯ ਗਹੀਰਾ ॥੧॥

neech kulaa jolaaharaa bhaeiou guneey geheeraa ||1||
A weaver from a lowly family, he became an ocean of excellence. ||1|| (Ang 487, SGGS Ji)

That, a low caste (Bhagat) Kabir, by reciting Akaal Purakh's name, has become a Brahmgyaani as
well. This inspired Bhagat Dhanna more, 'I am jatt after all, I can be a Bhagat too'.

ਰਿਵਦਾਸੁ ਢੁਵੰਤਾ ਢੋਰ ਨੀਿਤ ਿਤਿਨ ਿਤਆਗੀ ਮਾਇਆ ॥

ravidhaas dtuvanthaa dtor neeth thin thiaagee maaeiaa ||
Ravi Daas, who used to carry dead cows every day, renounced the world of Maya.

ਪਰਗਟੁ ਹੋਆ ਸਾਧਸੰ ਿਗ ਹਿਰ ਦਰਸਨੁ ਪਾਇਆ ॥੨॥

paragatt hoaa saadhhasang har dharasan paaeiaa ||2||
He became famous in the Saadh Sangat, the Company of the Holy, and obtained the Blessed
Vision of the Lord's Darshan. ||2|| (Ang 487, SGGS Ji)

And when he heard that a chamaar has become Bhagat, his confidence increased even further.

ਸੈਨੁ ਨਾਈ ਬੁਤਕਾਰੀਆ ਓਹੁ ਘਿਰ ਘਿਰ ਸੁਿਨਆ ॥

sain naaee buthakaareeaa ouhu ghar ghar suniaa ||
Sain, the barber, the village drudge, became famous in each and every house.

ਿਹਰਦੇ ਵਿਸਆ ਪਾਰਬ�ਹਮੁ ਭਗਤਾ ਮਿਹ ਗਿਨਆ ॥੩॥

hiradhae vasiaa paarabreham bhagathaa mehi ganiaa ||3||
The Supreme Lord God dwelled in his heart, and he was counted among the devotees. ||3|| (Ang
487, SGGS Ji)

Bhagat Dhanna's confidence reached its peak when he heard that a barber, a person who does
such dirty job for a living, even he can become Bhagat. This ego of Bhagat Dhanna was so pure
that it made him do bhagati, and such was the beautiful result of that bhagati, he became
completely pure and, even he entered the house of Bhagats.

ਇਹ ਿਬਿਧ ਸੁਿਨ ਕੈ ਜਾਟਰੋ ਉਿਠ ਭਗਤੀ ਲਾਗਾ ॥

eih bidhh sun kai jaattaro outh bhagathee laagaa ||
Hearing this, Dhanna the Jaat applied himself to devotional worship.

ਿਮਲੇ ਪ�ਤਿਖ ਗੁਸਾਈਆ ਧੰ ਨਾ ਵਡਭਾਗਾ ॥੪॥੨॥

milae prathakh gusaaeeaa dhhannaa vaddabhaagaa ||4||2||
The Lord of the Universe met him personally; Dhanna was so very blessed. ||4||2|| (Ang 488,
SGGS Ji)

Arrogance, as an evil, is found in worldly people, but Bhagats have got self-respect instead. Such
Bhagats, who have pure and clean heart will surely stand up against tyranny. The whole country
had to bow down to Babbar's aggressions, but he had to bow down in front of Guru Nanak Dev Ji
as Babaji never bowed down in front of arrogance.
Similarly, Sikandar Lodhi, the tyrant made everyone bend down to their knees with his power
but Bhagat Namdev never submitted to that.

(Note: The shabad that follows can be read in its entirety at Ang 1165, SGGS Ji)

One time, Sikandar Lodhi said to Bhagat Namdev, 'Millions of people follow you, call you saint,
so prove me your powers and make this dead cow alive again'.
Bhagat Namdev Ji said:

ਮੇਰਾ ਕੀਆ ਕਛੂ ਨ ਹੋਇ ॥

maeraa keeaa kashhoo n hoe ||
I cannot do anything by my own actions.

ਕਿਰ ਹੈ ਰਾਮੁ ਹੋਇ ਹੈ ਸੋਇ ॥੪॥

kar hai raam hoe hai soe ||4||

Whatever the Lord does, that alone happens.\"\"||4|| (Ang 1165, SGGS Ji).

– Life and death is not in my power, this is all in God's hands. This is absolutely true – If we want
to built or knock down a house, we do not ask the house its wish to be built or knocked down.
Similarly, Akaal Purakh does not ask us whether we want to be born or die, this is all upon Him
and his wishes.

When Bhagat Namdev Ji gave that answer:

ਬਾਿਦਸਾਹੁ ਚਿੜ�ਹਓ ਅਹੰ ਕਾਿਰ ॥

baadhisaahu charrihou ahankaar ||
The arrogant king was enraged at this reply. (Ang. 1165, SGGS Ji)

Lodhi became furious. This, again, is a fact – A King, a politician is always arrogant, if not, then it
must be something else. Such people get pleasure and satisfaction out of keeping others under
their orders.
Lodhi says, 'Since you don't agree to what I say, I will have your head chopped off the first thing
in the morning'. Affluent people of Delhi went to the king and pleaded, 'Badshaah, he is a
precious soul, it is not fair you torture him like that. We can offer you Namdev weight's worth of
gold and silver, please free him in return'.
Badshaah says, that is impossible:

ਮਾਲੁ ਲੇ ਉ ਤਉ ਦੋਜਿਕ ਪਰਉ ॥

maal laeo tho dhojak paro ||
The king replied, \"\"If I take the gold, then I will be consigned to hell, (Ang 1166, SGGS Ji)

My religion does not allow me to take such money. People of Delhi asked Badshaah to suggest a
third option then.
Badshaah says, 'I will free Namdev if he stops saying 'Ram Ram' and says 'Allah Allah' instead'.
People of Delhi went to Namdev and asked him to say 'Allah, Allah' just once and get the
freedom, then you can go back to reciting 'Ram, Ram'. But Bhagat Namdev's self-respect and
pride was such that he said,' No, I will not do so because helping a tyrant complete his desire is a
crime in itself'. Even Bhagat Namdev's mother pleaded to him, 'Son, what difference does it
make, after all, both are names of the same God'. Bhagat Namdev Ji says,'I know that, but I will
not say the other name because Badshaah has ordered me to do so'. Bhagat Namdev Ji's mother
said,' My dear son, I have heard myself you reciting Allah's name so many times, so why not
now?'. Namdev Ji replied, 'Whenever I say Allah, Kareem, I say it in ecstasy, out of my own free
will. However, if I say it now it would mean I have submitted to the Badshaah, and I wont do
that'.

Guru Nanak Dev, at the age of nine, refused to wear the 'Janayoo' (Brahman white thread), while
Guru Gobind Ji Maharaaj wants his father to sacrifice his life for the sake of Janayoo. Why do we
come across these two opposite concepts in Sikh history? This is because the brahman wants
Guru Nanak Dev Ji to wear the janayoo, while Aurangzeb wants to forcible remove it. That is
why, Guru Nanak Dev Ji said, I will not wear it by force while Guru Gobind Singh Ji said, I will not
let be be removed by force - aggression and force will not be tolerated. It is this self-respect of
Bhagats and Gurus that makes them confront and stand up against the aggression and the
aggressors.

Dr. Mohammed Iqbal says, 'KHUDI KO KAR BULAN ITNA KEY HAR AAGAAZ SE PEHLE KHUDA
BANDE SE KHUDH POOCHE. BATAA TERI RAZAA KYA HAI'. One Urdu writer says something in
similar vein: 'KHUDDAAR HOON, KYUN CHALL KE AAAYUN DAR EHLE KARAM TAKK, KHETI KABHI
KHUDH CHALL KAR GHATAA TAKK NAHI JAATI'. He says, 'I have my pride intact, I can't come to
you. Those clouds that have to rain themselves go to the fields. So, Bahagts go to such a spiritual
level where they don't ask anything from Akaal Purakh at all. They come to a point where they
don't ask anything from the world, and they don't ask anything from God either. Even if Akaal
Purakh asks a bhagat, the bhagat will say, 'Whatever your wish'.

Maskeen Ji narrates a GAATHA: There was a saint who meditated and did Naam Abhayaas so
much that DEVTAS eventually came to him and said to him,' Ask what you want'. That saint said,
'What can I ask you now? Throughout my life, I have been asking things from you and you never
appeared. Now that I have finished all my desires you have come to offer me something? But I
can't ask anything from you now as I have got no desires left whatsoever'. Devtas say, 'OK, we
give you the blessing that wherever you go, whoever you touch, people will become wise, lands
will become fertile if you would touch them'. Saint says, 'No, I don't want this blessings, but if
you insist, give me the blessing that all this happens by my shadow, not by my actual touch'.
Actually, majority of the positive work in the world has been done by those people who didn't
even realise they are doing something good for the humanity, it just happened, with their
shadow. Those who claim to do something good for others is driven by their Ahankaar, not self-
pride.

TRANSLATION BY DAAS PRABHJOT SINGH (PRABH.SINGH@GMAIL.COM, PJS AT SIKHSANGAT.COM)

Digitally signed by PrabhjotSingh

DN: cn=PrabhjotSingh, o, ou=pjs
@ sikhsangat forums,
email=prabh.singh@gmail.com,
c=GB
Date: 2010.01.11 11:52:34 +05'30'