The Story of Pandit Maan Singh Shastri
From Gurmat Gauravta by Bhai Sahib Randhir Singh ji
It is mentioned that once, in the Bunga (house) of Narangwal, this servant (Bhai Sahib Randhir Singh ji) was seated in the presence of the illuminated Sri Guru Granth Sahib Ji during the Amrit Vela (early morning hours), engaged in the practice of reciting Naam. As the day dawned, a group of 25-30 Singhs, eager for a divine glimpse, appeared. Upon arriving, they bowed their heads before Sri Guru Granth Sahib Ji and sat down respectfully. Among them was a Singh with a true Khalsa spirit, sporting an open beard and a radiant presence—a Singh worthy of admiration.
As soon as this servant saw the group, with great respect, I loudly offered them "Fateh" (the Sikh greeting) and humbly requested, saying, “It is a great blessing that you Singhs have graced us with your presence during Amrit Vela and uplifted me with your sight. All my sorrows and poverty have vanished. Please tell this servant some form of service that I may undertake eagerly.”
Among them, the leader of the group, the radiant Singh, spoke, “Listen to the service for which we have come; there is no need for any other service.” This servant humbly requested, “That service will be heard later, but first, please tell me about the service of partaking and sharing (langar), so that by performing it, I may feel fulfilled.” They replied, “As for ‘gaffey’ (a term referring to food or sustenance), we have all brought plenty and are fully satisfied.” Interrupting them, this servant asked, “Where did you get this ‘gaffey’ so early in the morning?” At that moment, they answered, “We have eaten everything at the huts (kutiyas) and come from there. We spent the night in those huts.”
Hearing this, I sat down, and this servant asked a second question, “If you stayed in the huts of Narangwal last night, does that mean you were at the dera (encampment) of Sadhu Devi Puri in Raipur village last night?” Upon hearing this, they said, “Yes, absolutely correct. We all stayed at the dera of Sadhu Devi Puri last night, bathed there, and ate and drank there.” Hearing their words, this servant, stirred by the Khalsa spirit in my heart, spoke somewhat sternly, “You appear to be splendid and fully prepared Singhs of Guru Dasmesh Ji’s household, but it is utterly inappropriate that “ਜਾ ਕੋ ਠਾਕੁਰੁ ਊਚਾ ਹੋਈ ॥ ਸੋ ਜਨੁ ਪਰ ਘਰ ਜਾਤ ਨ ਸੋਹੀ ॥੧॥” Being servants of such a True Guru Nanak Dasmesh—how could you go to the Dere of these heretical, disguised impostors to rummage through their filth? You stayed there? I feel great shame hearing this.”
Upon hearing this, the leader Singh, slightly taken aback, said, “Singh Sahib Ji, whether you punish us or let it go, we certainly went to those two places. In fact, we have roamed through countless such places. If you ask why, then listen to the answer—”
In the presence of Guru Granth Sahib Ji, I speak the absolute truth. My name is Maan Singh (perhaps you’ve heard of me). I am a Nirmala. Don’t judge me by my appearance; I call myself a great conqueror of assemblies. I mostly wander around Hindu pilgrimage sites like Kankhal and others.
No one has ever stood up to me in a debate. Great scholars of various ideologies have debated me and all have conceded defeat. Sanatan Dharmis, Arya Samajis—indeed, the most prominent debaters of all kinds of ideologies—I have defeated them all in debates. Everyone acknowledges my authority. I am also a pure Akhand Paathi of Sri Guru Granth Sahib Ji; no one can perform an Akhand Paath (continuous recitation) or recite Gurbani like me. I am proficient in delivering discourses on Gurbani. All these people sitting with me are my 24-25 students. I have trained hundreds of such students, batch after batch, in delivering Katha (spiritual discourses), and that’s how I’ve come here. Know this as the truth: I take great pride in my knowledge of Gurmat (Sikh philosophy) and other fields of learning. Yet, despite all this pride and being such an avid scholar, I am empty inside. I have not attained true peace. The Gurmat Naam (the Divine Naam emphasized by Gurbani) that Gurbani firmly establishes—I have not attained even a trace of it.
Now, reflecting on my inner state and with great yearning, I have set out from my abode to attain this hidden inner peace, which can only be achieved through Gurmat. Wherever this peace and the Gurmat Naam may be found, I intend to obtain it from there, no matter the source. For this purpose, I have not spared any sadhu or saint. I have not hesitated to visit the abodes of any sect or disguised pretender. Whether it’s the Namdharis, Kahoti Nirankaris, Radha Swamis, or any other—wherever I heard of a renowned sadhu or saint, I went there. Interrupting him, I said, “Even there, you must have faced humiliation and disgrace. What did you gain?” In response, Maan Singh said, “What did I gain? Nothing at all. My inner turmoil, my restless agitation, has not been alleviated. Every disguised sadhu or saint I went to (as per your words) left me humiliated and empty-handed. Each one, without hesitation, imparted their own ideology or mantra, and I, without hesitation, accepted it—but it amounted to nothing for me.”
Then this servant said, “If you have not achieved anything yourself, why are you leading these innocent souls—whom you have made your students—astray by teaching them mere stories and turning them into hollow, wandering scholars? Why are you causing them disgrace? You have committed a grave sin by knowing full well that you yourself are empty inside, yet you have taken a perverse pleasure in needlessly humiliating these innocent lives. Leave from here and turn back; there’s no more disgrace to be had. The batches of students whom you have uprooted from their homes by teaching them empty lessons and baseless discourses—first go and settle them back in their homes. Then come back alone. Out of compassion for your condition, we solemnly promise you that we will prepare a group of five beloved ones (Panj Pyare), radiant with the practice of Naam and Jot Vigaas, for you. The moment you receive the Guru’s initiation (Gur-Dikhya) from these Guru-Roop Panj Pyare, your peace and salvation will be assured. For in this dark age of Kaljug, Guru Dasmesh Ji, the Tenth Father, has entrusted the true, light-bestowing Gur-Diksha to the Panj Pyare under the authority of Sri Guru Granth Sahib Ji. No matter how great a disguised saint may claim to be, they alone cannot impart Gur-Dikhya, nor can it lead to salvation.”
Hearing this divine counsel and true words, he immediately prepared to turn back and said, “Blessed is my fate that I reached here. Though your words are sharp and stern, they feel deeply loving to me. Until now, I didn’t know where I would have gone and faced more disgrace. Now, I will not wander anywhere else. As you have advised, I will make every effort to ensure the well-being of these innocent souls. All the cartloads of books I’ve been lugging around—I will return them all, so that my false pride of being a ‘conqueror of assemblies’ may vanish completely.” We waited for him for two or three years, but he never returned. Later, we learned that he had passed away. Now, his liberation can only come in the next life. Many who read such writings, engrossed in their own pride—“ਲਿਖਿ ਲਿਖਿ ਪੜਿਆ ਤੇਤਾ ਕੜਿਆ ॥”—have departed, consumed by the ego-driven branch of self-righteousness, exhausting themselves in vain.
Throughout this divine discourse, Guru Sahib has condemned rituals and ego-driven disguises. Those who wander to countless pilgrimage sites, prattle endlessly about their experiences, and afflict their bodies with excessive pretense—such hypocrites have been thoroughly rebuked and will reap the consequences of their actions. Guru Sahib has also struck those who abstain from food, losing their taste for it, and those pretenders who torment themselves with self-denial, with the verse, “ਬਹੁ ਦੁਖੁ ਪਾਇਆ ਦੂਜਾ ਭਾਇਆ” Forsaking Gurmat, they remain engrossed in hidden, alternative worship, wandering in misery. Those hypocrites who refuse to wear clothes and roam naked face constant affliction day and night. Those who waste away in false, silent meditations and hypocritical trances have been clearly told, as per the verse, “ਮੋਨਿ ਵਿਗੂਤਾ ਕਿਉ ਜਾਗੈ ਗੁਰ ਬਿਨੁ ਸੂਤਾ”—without the Guru, liberation is impossible. Asleep across ages, they can never awaken without the Guru. The barefoot wanderers, the prideful hunger-strikers, and those who smear ashes on their heads to sift through dust—such pretenders have been thoroughly exposed. These foolish, blind ones have lost their honor here and will lose it in the hereafter too. Without Naam, all their hypocritical deeds will amount to nothing, and this Naam can only be attained through the Guru. Thus, without receiving the initiation of Gurmat Naam, no one can attain true salvation.
Those who dwell in wildernesses, cremation grounds, and desolate places—Maharaj has described them as drowning pretenders, stating that such blind people will inevitably face regret. True attainment of truth comes only by meeting the True Satguru. Through the True Satguru alone, by receiving true initiation, does the true Naam reside in the mind. Guru Nanak Sahib declares that only those upon whom the Satguru bestows boundless grace can attain this Gur-Diksha. The worries of hope and fear, and the ego-driven attachment, can only be burned away through the Guru’s Shabad and initiation. Only by attaining this pure, unblemished state can salvation and welfare be achieved. Apart from Gurmat, adopting other heretical, hypocritical practices can never lead to fulfillment.
