The one who conquers their own mind is truly a brave hero (Soorbir). There are two kinds of victories: conquering others, and conquering oneself. A person who conquers others is a political leader; a person who conquers themselves is a saint, devotee, or a Gurmukh. I submit that conquering oneself is far more difficult than conquering others; it is extremely difficult. Even someone who wins over the whole world can be defeated by their own mind. But the one who conquers their mind has, in reality, conquered the entire world:
“ਮਨੁ ਜੀਤੈ ਜਗੁ ਜੀਤੁ।” (ਅੰਗ 6, ਸ੍ਰੀ ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਜੀ)
“Conquer the mind, and you conquer the world.”
To conquer others, one often needs lies, deceit, betrayal, violence, and coercion; otherwise, how will you defeat them? To conquer another, some form of wrongdoing is usually required: some lies, deception, or cunning. There is no simple way to make someone submit willingly. To conquer oneself, however, one needs great virtues. Both political leaders and saints require victory, but the difference is that one seeks to conquer others, while the other seeks to conquer themselves. That’s all the difference.
The Chakkidar King (Kalgidhar Patshah) says: the one who has not conquered themselves and sets out to conquer the world is a tyrant, cruel. But the one who conquers themselves and then takes up the sword is a true hero (Soorbir), not a tyrant. A hero indeed.
Weapons exist in the hands of Ravan, Ram, Kansa, Krishna, Aurangzeb, and Kalgidhar Patshah. But I submit, there is a vast difference in the hands that wield them: one is the hand of a tyrant, the other of a saint. Both may hold weapons, but it is like the difference between a knife in the hands of a doctor and in the hands of a murderer. The doctor uses the knife to save a life through surgery; the murderer uses the knife to take a life.
Some have wielded a sword to destroy a nation or annihilate a community. Others have wielded it to save the nation, protect the people, and safeguard the oppressed. Aurangzeb’s ministers once told Kalgidhar Patshah: “You look better with a mala than a sword. You are the ascetic of Hemkunt, Yogi, and heir to Guru Nanak’s seat. Which path are you following?” They suggested keeping weapons aside, relying on meditation. But the Patshah understood his duty differently.
Kalgidhar Patshah wrote in the ਜ਼ਫਰਨਾਮਾ (Zafarnama):
“ਬ-ਲਾਚਾਰਗੀ ਦਰਮਿਯਾਂ ਆਮਦਮ;
ਬ-ਤਦਬੀਰ ਤੀਰੋ ਤੁਫ਼ੰਗ ਆਮਦਮ।”
“We came with humility; we came with arrows and guns in a calculated manner.”
O Aurangzeb! You forced me into helplessness, compelling me to take up the sword, though I am a wearer of the mala. I consider it my duty to wield the sword:
“ਚੂੰ ਕਾਰ ਅਜ਼ ਹਮਾ ਹੀਲਤੇ ਦਰ ਗੁਜ਼ਸਤ;
ਹਲਾਲ ਅਸਤ ਬੁਰਦਨ ਬ-ਸ਼ਮਸ਼ੀਰ ਦਸਤ।”
“Since no peaceful way remained, it is lawful for the sword to be taken in hand.”
I was compelled; you compelled me. Taking up the sword became my duty. I did not wield it to kill for pleasure, but to protect the nation, safeguard my people, and defend the oppressed. Saints act with the mind and intellect, but when peace, wisdom, and dialogue fail, taking up the sword in defense of righteousness is considered lawful.
I submit: the one who conquers their mind—Sahib says—becomes a true warrior (Soorbir), and even in conquering the mind, one must struggle with the mind itself.
By Gyani Sant Singh Ji Maskeen
Translated by Manpreet Kaur.
