Making of a Yogi – Shree Muktabai Part VI – Nityananda Baba of Ganeshpuri.

Part VI – Transcend Spiritual Ego
(Stanza 6: Brahma )

Stanza 6 is one of the most practical and psychologically profound sections of Tati Ugada Dnyaneshwara. If Stanza 5 destroyed spiritual superiority, Stanza 6 destroys hurt, resentment, and victimhood. Muktabai now teaches the Yogi how to live in a world where misunderstanding, criticism, insult, and suffering are unavoidable.

Stanza 6

Brahma Jaise Taishapari , Amha Vadil, Bhute Sari ||1||

Hath Apula Apana, Lage, Tyacha Karu Nahi Khedh ||2||

JhibDatani Chavile, Kon Bathishi todile? ||3||

Thor Dukhavale Mann, Pude Udhand Jahle ||4||

Chane Kahve Lokhandache, Magh Brhamapadi Nache ||5||

Man Maruni Unman Kara,Tati Ughda Jneshwara ||6||

Stanza 6

ब्रह्म जैसे तैशापरी । आम्हा वडील भूते सारी ॥१॥

हात आपुला आपणां लागे । त्याचा करू नये खेद ॥२॥

जीभ दातांनी चाविली । कोण बत्तीशी तोडिली? ॥३॥

थोर दुःखावले मन । पुढे उदंड साहाणे ॥४॥

चणे खावे लोखंडाचे । मग ब्रह्मपदी नाचे ॥५॥

मन मारुनी उन्मन करा । ताटी उघडा ज्ञानेश्वरा ॥६॥

Nothing stirs the Essence of life, and all living beings are elders to us; they do not harm us—it is only our own actions that affect us. Just as biting your own tongue doesn’t knock out your teeth, great suffering leads to greater wisdom. To ascend the eternal throne, one must face hardships with courage. Rise above the trivialities of the mind and open the door, dear Brother!

A More Faithful Translation

Verse 1

Brahman alone exists in all forms; therefore regard all beings as worthy of reverence, as elders unto yourself.

Verse 2

If your own hand accidentally strikes your body, do you grieve or become angry with it?

Verse 3

When the teeth accidentally bite the tongue, does one break all thirty-two teeth in retaliation?

Verse 4

A mind that has suffered deeply often becomes greatly wise thereafter.

Verse 5

One must be able to chew iron gram; only then can one dance in the state of Brahman.

Verse 6

Conquer the restless mind and raise it into the state beyond mind (Unman). Open the Door, O Jnaneshwara.

Literal Meaning

Muktabai presents a series of powerful examples.

When:

the hand hits the body,
the teeth bite the tongue,

we do not seek revenge.

Why?

Because both belong to the same body.

Likewise, all beings belong to the One Reality.

The wise, therefore, do not harbour resentment.

Life’s difficulties are not obstacles. They become instruments of wisdom. The seeker must develop immense inner strength and transcend the ordinary mind.

The Spiritual Quality Being Described

The central virtue here is:

Forbearance born of Oneness

Earlier Muktabai spoke of forgiveness.

Now she explains why forgiveness becomes natural.

The reason is not morality.

The reason is vision.

The ordinary mind sees:

“He hurt me.”

The Yogi sees:

“The same Brahman appears as both.”

“The Teeth and the Tongue”

This may be the most famous image in the entire Abhang.

Sometimes the teeth bite the tongue. Pain occurs. Yet nobody says:

“These teeth are my enemies.”

Why?

Because both belong to one organism.

Similarly:

family members hurt each other,
devotees hurt each other,
communities hurt each other.

The Yogi sees beyond the surface.

Bhagavan Nityananda and Sudha Bhavana

This stanza is a direct expression of Sudha Bhavana.

Bhagavan often taught:

Pure in Heart you Be.

A pure heart does not immediately react. It sees the deeper unity behind the apparent conflict.

This is also what Bhagavan meant by:

Vishal Maan

The expanded mind.

The small mind sees injury. The vast mind sees interconnectedness.

Foundation in Vivekachudamani

This stanza strongly reflects several teachings of Shankaracharya.

Particularly:

Titiksha (Forbearance)

Among the qualifications of a seeker, Shankaracharya defines Titiksha as:

Enduring all difficulties without complaint, anxiety, or retaliation.

The Yogi learns to withstand:

praise and blame,
gain and loss,
pleasure and pain.

Muktabai’s “chewing iron gram” is exactly the language of Titiksha.

“Chew Iron Gram”

चणे खावे लोखंडाचे

This is an extraordinary image. Spiritual life is not for the weak-hearted.

Muktabai is saying:

If a small criticism disturbs us, if a minor insult upsets us, if every obstacle discourages us,

How shall we realise Brahman? The path requires tremendous endurance.

Bhagavan Nityananda’s View

This reminds one of Bhagavan’s statement:

“What does Guru do? He shows Nivrutti Marg.”

Nivrutti Marg is not escapism. It requires immense courage.

The seeker must move inward while facing:

Vasanas,
Ego,
Desires,
Attachments,
Fear.

That is truly chewing iron gram.

Relation to Sudha Bhavana, Nirmal Maan, Nishchal Maan

This stanza beautifully connects to all three.

Nirmal Maan

The mind free from resentment.

Nishchal Maan

The mind undisturbed by provocation.

Sudha Bhavana

The heart that sees unity behind apparent division.

“Great Suffering Produces Great Wisdom”

थोर दुःखावले मन । पुढे उदंड साहाणे

Muktabai introduces a profound spiritual principle.

Pain itself is not wisdom. But pain rightly understood becomes wisdom. Many saints matured through suffering.

Suffering can:

destroy pride,
deepen compassion,
reveal impermanence,
strengthen surrender.

This is why some of the greatest devotees emerged from tremendous hardship.

Connection to Bhagavan’s “Sabh Mithi”

When suffering arrives, the seeker gradually discovers:

possessions are temporary,
praise is temporary,
status is temporary.

This is the experiential understanding of:

Sabh Mithi

Not pessimism. But freedom from illusion.

The Highest Teaching: Unman

The climax of the stanza is:

मन मारुनी उन्मन करा

This is one of the most important phrases in Nath tradition.

Man

The ordinary mind.

Unman

The state beyond mind.

Not unconsciousness. Not sleep. Not dullness. But transcendence of mental agitation.

The Nath Yogis often speak of:

Unmani Avastha

The state where thoughts cease to dominate awareness.

Vivekachudamani and the Heart

This corresponds beautifully to Slokas 254–266.

The progression is:

Viveka

Purifies Buddhi.

Bhakti

Purifies Manas.

Bhavana

Unites both in the Heart.

Nididhyasana

Steadies the Heart.

Unman

Mind dissolves into pure Awareness.

This is precisely what Muktabai is describing.

Application for the Modern Seeker

This stanza may be one of the most practical for daily life.

Whenever hurt arises, ask:

The Hand Analogy

Am I reacting to my own hand striking me?

The Teeth Analogy

Am I ready to lose all my teeth because the tongue was bitten?

The Iron Gram Analogy

Can I endure this difficulty with dignity?

The Unman Question

Can I rise above the reactive mind and remain established in the Witness?

Relation to Bhagavan Nityananda’s Teachings

This stanza is a living expression of:

Sudha Bhavana — seeing unity everywhere.
Nirmal Maan — freedom from resentment.
Nishchal Maan — remaining undisturbed.
Vishal Maan — seeing all beings as one’s own.
Guru Krupa — transforming suffering into wisdom.
Chidakasha — rising beyond the restless mind into pure awareness.

Essence of Stanza Six

If Stanza 5 dissolved the illusion:

“I am superior to others,”

Stanza 6 dissolves the illusion:

“Others are separate from me.”

Muktabai teaches:

When the hand strikes the body, we do not seek revenge.

When the teeth bite the tongue, we do not punish the teeth.

Likewise, when the world hurts us, we must learn to see beyond separation.

Endure hardship, grow in wisdom, transcend the reactive mind, and enter the state beyond mind.

Then the Door opens.

This is the movement from forgiveness to forbearance, from forbearance to wisdom, and from wisdom to Unman Avastha, where the Yogi begins to glimpse the boundless Chidakasha spoken of by Bhagavan Nityananda.