What is the Role of Sants in the Khalsa Panth?

sunsingh · #1 (**permalink**) 07-Jun-2008, 02:55 AM

Unfortunately, these days people keep saying that the only sant is Guru Granth Sahib ji, despite the fact that Gurbani calls the individuals Bhagat Prahlaad ji and Bhagat Kabir ji as sants. It's crystal clear that sants exist from Gurbani, yet people keep lying about it (or haven't read Gurbani and just keep promoting the ideology that they have been taught). It's extremely disrespectful to Gurbani.

Will post an article series by Yuktanand Singh that was originally posted on Sikhnet.

Role of the Sangat and Sant in the panth:
Summary of Article (below)
Section I

An introduction to why meeting a Gurmukh is so important and what is the significance of Sat Sangat. In Gurbani, Sangat is listed as essential to living normal life as a human. Sat Sangat is just as important as reading Gurbani, because it transforms our heart so that we can truly understand the message of Gurbani.

Is the Sangat working for us in this sense? If not, why not? Do we understand what Sat Sangat means? Does a crowd of people like us represent Sat Sangat? Does the company of others just like us, adequately fulfill all the conditions of being in the Sadh Sangat? In other words, what is the role of a Sadh or a Sant in Sikh Panth?

Section II

The meaning of Sadh or Sant: A Sikh Saint or Sant is someone who has achieved spiritual perfection and mastery over the personal self through Guru's mercy. A Sant is an extremely rare soul. But this should not discourage us, confuse us, or cloud our understanding that Sant is the model of a perfect Sikh, the person that Gurbani urges us to become. A Sant is someone who is devoted only to God and always lives in God's presence.

In an apparent effort to save us from the charlatans, our scholars shroud and suppress our need to adore perfect Gursikhs as our role models, by distorting the meaning in Gurbani. However, the institution of Sangat, the Panj Piyare, and the rules of the Khalsa Panth, eliminate all danger from impostors.

Those who claim to be a Guru or a Sant, leading the Sikhs away from mainstream Panth, are the ones we need to worry about. Additionally, we must avoid those teachers who disregard the Rehit prescribed by the tenth Master. Today's Sikh Sant is a Gursikh who keeps the Rehit of Khalsa, and someone who would not lead people into joining a 'Jatha' or a 'Dera' and thus, would not engage in fragmentation of the mainstream Sangat.

Section III

How is a Sant produced? We stay oblivious towards the essence, being busy all our life mistaking the shell for the kernel. Except for that rare individual called Sant, we all vacillate, and thus, we remain imperfect and keep falling off the path. Those rare individuals who seek the kernel, the essence, and through Guru's mercy, never turn their attention away from it, become perfect and they are known as a Sant. Being in dust from the feet of Sat Sangat, we can learn how to maintain a balance on this path.

Judging by the numerous references to Sant it should be obvious to us that an insight into its meaning, and more importantly, its application is absolutely vital to our understanding of Gurmat and to succeed as a Sikh. The terms, Sikh, Gursikh, Brahmgyani, Gurmukh, Jan or HariJan, Mahapurush, Sadh, and Sant, are the names given to Sikhs at various spiritual stages. The Sant is a sacred and supreme state recognized within the Panth.

Section IV

How do we find a Sant? Since the establishment of Sat Sangat, we no longer wander in search of such an individual and we no longer follow someone who claims to be a Sant. Sadh Sangat is the place to be. Nevertheless, we must have a burning desire to be uplifted through company of such Gursikhs.

Before we can solve our internal problems, we need to remedy our lack of faith in the Panth, its garden, Sat Sangat, and its fruit, the Sant. We may sing and read Gurbani all our life, but without faith, our inner progress remains stunted.

We must help each other in the Sangat by being absorbed in Gurbani with a sincere desire to be uplifted by the Sangat. Sadh Sangat or company of perfect Sikhs is essential. Just as, one lamp lights another. But there is no need to worship such Sikhs. The mere sight of a Sant is uplifting. But first, we need that burning desire to see them. Only then, can we benefit from their company or recognize them.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/hard-talk/21970-what-is-role-sants-khalsa-panth.html

Section V

If we continue to live as if this goal is unreachable and disregard seeking company of such Sikhs, then, either Gurbani has failed us or we have failed Gurbani. Our faith in Gurbani is valid only if we have a yearning and a hope to meet a perfect Gursikh, sometime soon, within our lifetime. Guru Ji promises that there is always a Sant living somewhere in this world.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21970

Sant is our role model, a testimony to the ultimate triumph of the Guru. Coming to Sangat with a desire to see such a Gursikh is the road towards spiritual awakening. The Shabads regarding the qualities of Sant, as one example given, should be studied carefully.

Guru Nanak introduced a unique method to liberate us en masse: Sat Sangat generated with Gurbani, augmented with music and singing from the heart. Kirtan of GurShabd or God's Word, in Sadh Sangat can gradually, or instantly, convert ordinary masses into Saints. However, a multitude joined for singing Gurbani, but lacking faith in the outcome of Sangat, succeeds in creating only, a multitude singing Gurbani. Let us never confuse the two as the same.

Section VI

The formula: "Meditate upon the formless God, connect with the Shabad, and seek the glorious sight of the Khalsa" needs to be followed thoroughly, with full faith and conviction. A Sant in the Sikh Panth today would keep the Rehit prescribed by the tenth Master, would dislike being called a Sant or a Guru, and would never lead the Sikhs away from mainstream Sangat into some eccentric group.

These are some important qualities of a perfect Gursikh. Sangat of Guru Khalsa or such perfect Sikhs, and submitting to the Panj Piyare is the foundation of Sikh Panth. Spiritual words of Sri Naranjan Singh Ji on this subject are recorded in this section.

Saints are the only humans truly alive in this world. The rest of us make up the bulk of Sikh Panth. Their company enlivens us. Sant is the lifeblood on Panth. God hides Himself in a Sant's heart. Guru Ji says, "The sole purpose of a Sant coming into this world is that we remember Naam in their company."

End of summary
---

sunsingh · #2 (**permalink**) 07-Jun-2008, 02:56 AM

Detail explanation of Sant and Bramgyani: " Written by Yuktanand singh.

Waheguru Ji Ka Khalsa!
Waheguru Ji Ki Fateh!!

Sadh Sangat and Shabad Guru, these two are important pillars of the Panth. Guru Ji has said, "Have friendship with a Gurmukh, and set your heart on the true Guru" (1421:5). This is our staple in our spiritual journey on this earth. These days, we have the Shabad as our Guru, but we seem to be losing the art of Sadh Sangat. So, here is an article on this difficult and touchy subject.

Please excuse its length. It is divided into six sections. It is difficult to be cognizant of various contentions and still keep it short and free of redundancy. An effort is made to keep it within the tenets of Gurmat. Please offer correction of mistakes.

Section I

During the time of Guru Nanak, there was a Gurmukh who, in his Dharamsal, would serve every holy man passing through his village. He asked all these holy men the same question, "What is the benefit of meeting or serving the Sant or a Sadhu?" Everyone said that one is blessed with happiness, riches, health, long life, children, etc. but being a Gurmukh, he was not satisfied with their answer.

One day he met Guru Nanak and asked him this question. Guru Nanak, instead of explaining it, told him to go in the jungle early in the morning, sit below a certain tree and repeat 'Waheguru' for some time. The Gurmukh did exactly as he was told. He noticed a pair of crows sitting on the tree. While he was sitting there they had transformed into white cranes. But he felt that he still did not receive the answer to his question. So Guru Nanak told him to repeat the same the next day.

Next day he noticed that these white cranes turned into swans. He still did not see the answer to his question. So Guru Ji told him to go back. Next morning, while sitting and reciting 'Waheguru' he observed that pair of swans transform into humans. They came and sat close to him.

Gurmukh asked them the question also. The pair explained that they were born as crows but upon meeting the Gurmukh, they became cranes, upon meeting him again, they became swans, and then humans. Upon meeting a Sadhu, within the course of three days they were blessed with what would have otherwise taken several lifetimes.

(The above was paraphrased from 'Divine Mystic Reflections on Gurmat' p. 183)

Recently, while strolling in a state of spiritual reflection, I saw a pair of crows, and I remembered the incident above. As I approached the crows they flew away the instant they saw me. But they soon returned. Still as crows.

What are the lessons to be learned here? Here are some choices:

1. Such supernatural phenomena occurred only during the time of the Gurus, not today.
2. The pair of crows that returned could be a different pair, not the same that flew away.
3. I am not a Gurmukh. Therefore, it was foolish of me to expect similar results.
4. Sitting early in the morning and repeating 'Waheguru' would yield a better outcome.
5. The actual process is much subtler than how it is symbolically presented in those books.
6. Meeting Guru Nanak accelerated the process, so that the Gurmukh learns the lesson quickly.
7. The desire to meet a Gurmukh had turned this Sikh into a Gurmukh, worthy of Darshan himself.
8. Spiritual people teach by example and they avoid arguments and elaborate explanations.
9. Before the advent of Sangat, Dharamsals and Teerath (pilgrimage) facilitated meeting holy people.
10. Truth is always the same. Thus, regardless, the lesson applies to us just as much today as it did then.

In my opinion, the correct choice is all of the above, except the first one. Let us see why meeting a Gurmukh is so important and what is the significance of Sat Sangat.

Sikh Panth is a living Panth. Do we understand what makes it a living path; is it the ordinary Sikhs or a Gurmukh like the one in the episode above? What makes this Panth different and superior than all the religions? Which ingredients assure its survival, undiluted and unadulterated, for the future generations? Most of us would say, Gurbani. But in my opinion, it is the implementation of Gurbani. Not to mention the Khalsa Rehit, but that is a separate subject.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21970
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21970

Gurbani lists Sangat as essential to living a normal life as a human (427:6). Sat Sangat is just as important as reading Gurbani, because it transforms our heart so that we can truly understand the message of Gurbani (1316:6-. We need to examine ourselves: is the Sangat working for us in this sense? If not, why not? Do we understand what Sat Sangat means? Does a crowd of people like us represent Sat Sangat? Does the company of others just like us, adequately fulfill all the conditions of being in the Sadh Sangat? In other words, what is the role of a Sadh or a Sant in Sikh Panth?

pk70 · #3 (**permalink**) 07-Jun-2008, 07:41 AM

Quote"Do we understand what Sat Sangat means?

Sat sangat is`an environment where Gursikh gets drowned in Guru shabad; to be saadh is the aim of the Gursikh while living right where Maya plays horrible game, Gursikh has Guru Shabad, there is no need left to find Sant, those who do, seldom return "home=nijh ghar". Here is definition of your question
ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21970
ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21970
GGSJI 72

Huck_Finn · #4 (**permalink**) 08-Jun-2008, 00:18 AM

who is a saint?

pk70 · #5 (**permalink**) 08-Jun-2008, 07:12 AM

Quote:

Originally Posted by amarsanghera

who is a saint?

Amarsenghera ji,
People who do not understand vast application of Sadh in context of spiritual pursuit how can you get idea from them about Sant.
Here is a meaning of Sant interpreted by Guru Ji himself
ਸਲੋਕ ਮਃ ੫ ॥ ਜਿਨਾ ਸਾਸਿ ਗਿਰਾਸਿ ਨ ਵਿਸਰੈ ਹਰਿ ਨਾਮਾਂ ਮਨਿ ਮੰਤੁ ॥ ਧੰਨੁ ਸਿ ਸੇਈ ਨਾਨਕਾ ਪੂਰਨੁ ਸੋਈ ਸੰਤੁ ॥੧॥ (GGS 319)
Slok 5th Guru. Who with every breath and morsel of theirs, forget not God's Name and within whose mind is this spell, they alone are the blessed and they alone are the perfect saints, O Nanak. (Tr by Manmohan singh)

Sant= Because of being imbued always with Lord’s love as interpreted by Guru ji,so he/she conquers vices, stays above depravity, iniquity, wickedness and corruption, revenge, jealousy, beguiling habits, quagmire of ego- iceberg etc and always remains only imbued with love of Parbrahm.( Bhai Veer Singh “Sri Guru Granth Sahib JiKP-95)

Here is Sadh described by well known and virtuous Bhai Veer Singh and Bhai Kahn Singh Nabha
Sadh= Lover of Akaalpurakh (Bhia Veer Singh Sri Guru Granth Sahib Kosh )
Sadh= Virtuous, devoted to well being for others, Holy man, pious,( Bhai Kahan Singh –Mahan Kosh
ਮਨੁ ਅਸਾਧੁਸਾਧੈ ਜਨੁ ਕੋਇ ॥The mind is uncontrollable; rare are those who subdue it and keep in control. (GGS 159) So Sadh is him/her who has kept mind in control literally from all kind of vices and negative primal forces.
ਛਾਇਆ ਰੂਪੀ ਸਾਧੁ ਹੈ ਜਿਨਿ ਤਜਿਆ ਬਾਦੁ ਬਿਬਾਦੁ (1376)( Kabir Ji)
Obviously one who doesn’t argue on idiotic and unnecessarily issues, remain indifferent to negative effects of Maya etc.( Bhai Veer Singh)

So please feel free to ask any question in this context.

Huck_Finn · #6 (**permalink**) 08-Jun-2008, 16:40 PM

balbir ji

who was Ram and who was Seeta?

were they the actors in the play?
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21970

Quote
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21970

Please do not let Baabaas influence your mind that there is no Saint on this earth or no one need a Saint.>

Quote

Do Saints carry some kind of id proof?

From where can someone get this id?

Huck_Finn · #7 (**permalink**) 08-Jun-2008, 16:41 PM

pk70 ji

thank you for providing the quotes
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21970

i have another question:

"is Saint human?"

sunsingh · #8 (**permalink**) 09-Jun-2008, 01:37 AM

Section II

The meaning of Sadh or Sant: The English word 'Saint' does not mean the same as the 'Sant' in Gurbani. The former commonly means someone canonized by the church or the Vatican, while a Sikh Saint or Sant is someone who has achieved spiritual perfection and mastery over the personal self through Guru's mercy. Being the most humble person on earth, a Sant lives without any regard to recognition by people or by a religious body.

A Sant is an extremely rare soul (1123:3). This should not discourage us, confuse us, or cloud our understanding that Sant is the model of a perfect Sikh, the person that Gurbani urges us to become. As Guru Ji says, "The season comes over and over, but a seed germinates only if it were whole" (468:17), in order to understand Gurmat properly, we must remember that Sikh Panth is an inner journey, a path of Bhakti or Divine love. Without this insight, we can gain only a fragmented understanding of Gurmat.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21970

A Sant is someone who is devoted only to God and always lives in God's presence. Gurbani emphasizes upon company of a Sant as an essential, so we can learn the correct way (e.g., 999:12, 622:1, 610:7-12). Obviously, these verses are of little value to those who are not mystically inclined, and most people are not. To them, Sant is, at best, an idyllic dream of perfection, a state unattainable in the real world. It is difficult to interpret Gurmat and make it palatable to the masses as well.

Panth thrives only on account of those few Gursikhs who quietly practice the edict 'Guru Granth and Guru Panth' in the real sense. Others attempt to reinterpret Gurbani to make it fit us just as we are, as if we, the ordinary and ignorant Sikhs constitute 'Guru Panth' and that we do not need to seek someone better and more advanced than us. As a result, instead of aspiring to realize these supreme goals, seeking and respecting our venerated Sikhs, and striving to follow Gurbani as it was meant to be followed, we have succeeded only in lowering its high standards down to the level of our own mediocrity and stolidity. For example, we delegate the recital of our Guru's Bani to paid singers and CD players. Then we wonder what went wrong. This is sad.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21970

Our greatest foes are not outside. They are living among us. At one extreme are those teachers who misrepresent Gurmat. In an apparent effort to save us from the charlatans, they shroud and suppress our need to adore perfect Gursikhs as our role models, by distorting the meaning in Gurbani. At the other extreme, people revere some individuals as a Guru, when Guru Ji makes it clear that only Shabad, not a person, is the Guru. We also see people creating division in the Sangat, on the basis of which Sant which Jatha or which Dera is genuine. Such acts should be declared off limits in the Panth, because all such acts create splinter groups, destroying our unity. Panth is meant to be a family of humans following one God under the umbrella of Gurbani and Sadh Sangat, not under some person or some religion.

So, what would a Sant look like today? With the institution of Sangat, the Panj Piyare, and with the rules laid down for the Khalsa Panth, if followed correctly, Guru Ji has eliminated all danger from impostors. We submit only to the Panj Piyare in the physical form of the Guru, Guru Granth Ji in the spiritual form, and we seek the company of a Sant in the Sangat, not in someone who claims to be a Sant. Those who claim to be a Guru or a Sant, leading the Sikhs away from mainstream Panth, are the ones we need to worry about. Additionally, we must avoid those teachers who disregard the Rehit prescribed by the tenth Master. Today's Sikh Sant is a Gursikh who keeps the Rehit of Khalsa, and someone who would not lead people into joining a 'Jatha' or a 'Dera' and thus, would not engage in fragmentation of the mainstream Sangat.

It is imperative that every Sikh learns to be responsible and not promote someone living as, a Sant. As we know, a "Puran Gursikh" (perfect Sikh) would be an acceptable designation of a Gursikh living today whom we may respect and revere. Ignoring this simple but important rule is, in a way, defiance of the institution of the Panj Piyare. Such acts contradict Guru Ji's goal to eliminate our differences and to unite us, nay, to unite the entire world some day.

sunsingh · #9 (**permalink**) 09-Jun-2008, 01:42 AM

Section III

How is a Sant produced? Sri Naranjan Singh Ji used to say that, just as an almond has a kernel and a shell, the same way, Naam (Waheguru hidden inside everyone and everywhere) is the kernel, everything else (including religion, theology, and philosophy) is just the shell.

Only the moments lived with this truth in our heart are worthwhile. Those rare individuals who seek the kernel, the essence, and through Guru's mercy, never turn their attention away from it, become perfect and they are known as a Sant (319:18, 1425:2-3).
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21970

All our acts, breathing, sitting, getting up and taking bath during the Amrit Vela, Simran, Nitnem, putting food in our mouth, thinking, interaction with others, experiencing pleasure or pain, everything is judged in the light of whether we have been true to this eternal law of Naam (463:16). However, mostly we stay oblivious towards it, being busy all our life mistaking the shell for the kernel. Except for that rare individual called Sant, we all vacillate, and thus, we remain imperfect and keep falling off the path. Being in dust from the feet of Sat Sangat, we can learn how to maintain a balance on this path (1263:7, 1065:2).

Unlike any other scripture, Gurbani, page after page, dwells upon the kernel. Gurbani does not belong to any particular religion. Shabads related to the essence, i.e., Naam Sant and Guru, are the least understood, and also the most difficult to explain. This is because of our own limitations. As Guru Ji says, only a Brahmgyani can understand a Brahmgyani (273:16), or only a Sant understands the glory of Naam (265:6). Nevertheless, it is imperative that we understand their importance in our life.

We could cite several hundred pages of Gurbani regarding importance of Sadh Sangat, and the Sant. On the average, the words Sant Sadh HarJan or Jan appear twice or more on each page. Only the words, 'Gurmukh' 'Guru' 'Naam' and various names used for God, exceed their frequency in Gurbani. In the Bani of Sukhmani Sahib, besides numerous other references to Sant and Jan, three complete Ashtpadi's (chapters) are devoted to this topic alone. It should be obvious that an insight into its meaning, and more importantly, its application is absolutely vital to our understanding of Gurmat and to succeed as a Sikh.

Notwithstanding the prevalence of frauds and fakes, further compounded by an extreme rarity of a genuine Sant, a perfect Gursikh always lives somewhere. Some individuals would proudly display their derision of anyone called a Sant. This is unfortunate. A threat of deceit and abuse does not justify rejection of the institution of Sangat and its product, the Gurmukh or Sant. The charlatans have been always with us. During the time of the Ninth Master, there were 22 such individuals claiming to be the Guru, in just one small town of Bakala. Among people without any spiritual discipline, anyone with a little mental concentration and some knowledge of Gurbani can easily pass as the greatest Sant.

Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=21970
Let us understand at least this, Sant is a rare soul, extremely difficult to find, and a Sant would not claim to be a Sant. The rest of these "Sants" and "Gurus" are, at best, just a little more advanced and clever than the masses around them, and in fact, if they claim to be a Sant, they do more damage than any good they may seem to accomplish.

The terms, Sikh, Gursikh, Brahmgyani, Gurmukh, Jan or HariJan, Mahapurush, Sadh, and Sant, are the names given to Sikhs at various spiritual stages. The Sant is a sacred and supreme state recognized within the Panth.

The prevalent abuse of this term, along with widespread ignorance of what it stands for, has degraded its meaning for the masses today. This makes some scholars to even suggest that 'Sant' is just a metaphor, used only for Sri Guru Granth Sahib, the Gurus, or God. This version could be acceptable if it had been indeed used sparingly, as a metaphor, not repeated on every page of Sri Guru Granth Sahib. Most of Gurbani is simple, composed in the languages of that era. Confusing us with metaphors is clearly, not the aim of Gurbani. Gurbani also refers to Sant in the present tense. Thus, while Gurbani is quite unambiguous that Sant is a person, a Sant must also be alive and well.