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Wake up call

Discussion in 'Sikh Youth' started by Boota, Jan 29, 2007.

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  1. Boota

    Boota
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    Anyone know why we are on this earth and what what we should be doing whilst we are here?

    No bad thing to point it out again surely.

    Phull Chook Marf.


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  3. badmash

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    Yes, a truly open ended question. And the answer is........
     
  4. kaur-1

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    Awsw mhlw 5 ] (12-6)
    aasaa mehlaa 5.
    Aasaa, Fifth Mehl:

    BeI prwpiq mwnuK dyhurIAw ]
    bha-ee paraapat maanukh dayhuree-aa.
    This human body has been given to you.
    goibMd imlx kI ieh qyrI brIAw ]
    gobind milan kee ih tayree baree-aa.
    This is your chance to meet the Lord of the Universe.
    Avir kwj qyrY ikqY n kwm ]
    avar kaaj tayrai kitai na kaam.
    Nothing else will work.
    imlu swDsMgiq Bju kyvl nwm ]1]
    mil saaDhsangat bhaj kayval naam. ||1||
    Join the Saadh Sangat, the Company of the Holy; vibrate and meditate on the Jewel of the Naam. ||1||
    srMjwim lwgu Bvjl qrn kY ]
    saraNjaam laag bhavjal taran kai.
    Make every effort to cross over this terrifying world-ocean.
    jnmu ibRQw jwq rMig mwieAw kY ]1] rhwau ]
    janam baritha jaat rang maa-i-aa kai. ||1|| rahaa-o.
    You are squandering this life uselessly in the love of Maya. ||1||Pause||
    jpu qpu sMjmu Drmu n kmwieAw ]
    jap tap sanjam Dharam na kamaa-i-aa.
    I have not practiced meditation, self-discipline, self-restraint or righteous living.
    syvw swD n jwinAw hir rwieAw ]
    sayvaa saaDh na jaani-aa har raa-i-aa.
    I have not served the Holy; I have not acknowledged the Lord, my King.
    khu nwnk hm nIc krMmw ]
    kaho naanak ham neech karammaa.
    Says Nanak, my actions are contemptible!
    srix pry kI rwKhu srmw ]2]4]
    saran paray kee raakho sarmaa. ||2||4||
    O Lord, I seek Your Sanctuary; please, preserve my honor! ||2||4||
     
  5. kaur-1

    kaur-1
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    isrIrwgu mhlw 3 ]
    sireeraag mehalaa 3 ||
    Siree Raag, Third Mehla:

    ikrpw kry guru pweIAY hir nwmo dyie idRVwie ]
    kirapaa karae gur paaeeai har naamo dhaee dhrirraae ||
    By His Grace, the Guru is found, and the Name of the Lord is implanted within.

    ibnu gur iknY n pwieE ibrQw jnmu gvwie ]
    bin gur kinai n paaeiou birathhaa janam gavaae ||
    Without the Guru, no one has obtained it; they waste away their lives in vain.

    mnmuK krm kmwvxy drgh imlY sjwie ]1]
    manamukh karam kamaavanae dharageh milai sajaae ||1||
    The self-willed manmukhs create karma, and in the Court of the Lord, they receive their punishment. ||1||

    mn ry dUjw Bwau cukwie ]
    man rae dhoojaa bhaao chukaae ||
    O mind, give up the love of duality.

    AMqir qyrY hir vsY gur syvw suKu pwie ] rhwau ]
    a(n)thar thaerai har vasai gur saevaa sukh paae || rehaao ||
    The Lord dwells within you; serving the Guru, you shall find peace. ||Pause||

    scu bwxI scu sbdu hY jw sic Dry ipAwru ]
    sach baanee sach sabadh hai jaa sach dhharae piaar ||
    When you love the Truth, your words are true; they reflect the True Word of the Shabad.

    hir kw nwmu min vsY haumY k®oDu invwir ]
    har kaa naam man vasai houmai krodhh nivaar ||
    The Name of the Lord dwells within the mind; egotism and anger are wiped away.

    min inrml nwmu iDAweIAY qw pwey moK duAwru ]2]
    man niramal naam dhhiaaeeai thaa paaeae mokh dhuaar ||2||
    Meditating on the Naam with a pure mind, the Door of Liberation is found. ||2||

    haumY ivic jgu ibnsdw mir jMmY AwvY jwie ]
    houmai vich jag binasadhaa mar ja(n)mai aavai jaae ||
    Engrossed in egotism, the world perishes. It dies and is re-born; it continues coming and going in reincarnation.

    mnmuK sbdu n jwxnI jwsin piq gvwie ]
    manamukh sabadh n jaananee jaasan path gavaae ||
    The self-willed manmukhs do not recognize the Shabad; they forfeit their honor, and depart in disgrace.

    gur syvw nwau pweIAY scy rhY smwie ]3]
    gur saevaa naao paaeeai sachae rehai samaae ||3||
    Serving the Guru, the Name is obtained, and one remains absorbed in the True Lord. ||3||

    sbid mMinAY guru pweIAY ivchu Awpu gvwie ]
    sabadh ma(n)niai gur paaeeai vichahu aap gavaae ||
    With faith in the Shabad, the Guru is found, and selfishness is eradicated from within.

    Anidnu Bgiq kry sdw swcy kI ilv lwie ]
    anadhin bhagath karae sadhaa saachae kee liv laae ||
    Night and day, worship the True Lord with devotion and love forever.

    nwmu pdwrQu min visAw nwnk shij smwie ]4]19]52]
    naam padhaarathh man vasiaa naanak sehaj samaae ||4||19||52||
    The Treasure of the Naam abides in the mind; O Nanak, in the poise of perfect balance, merge into the Lord. ||4||19||52||



    My attempt to answer both parts of your question.
     
  6. vaapaaraa

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    Thank you, good reply, good for the soul to read guru ji's bani.
     
  7. tskainth

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    we are here to meet & merge in ocean just like a river moving & moving to merge in the ocean. it may not be possible in this life but ultimate is truth & we shall come again . this gyan shall compel us , motivate us to make this world more enjoyable , more beautiful , more comfortable.
    living with these thoughts only shall it more meaningful.
    best of regards
    ts kainth
     
  8. kaur-1

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    Good question "Boota ji".

    I agree "Naam_jap", Gurbani has amazing powers and the only way I could find answers to "Boota" ji's question was to turn to our amazing Sri Guru Granth Sahib ji.

    For e.g. in japji Sahib:
    rwqI ruqI iQqI vwr ]
    raatee rutee thitee vaar,
    vwihgurU ny rwqW, mOsm, iQ`qW (cMd dy ihswb idn), vwr (hPqy dy idn),
    Nights, seasons, lunar-days, weekdays,

    pvx pwxI AgnI pwqwl ]
    pavan paanee agnee paataal,
    hvw, pwxI, A`g qy pwqwl pYdw kIqy[
    Wind, water, fire and nether worlds, were created by the Lord.

    iqsu ivic DrqI Qwip rKI Drm swl ]
    tis vich Dhartee thaap rakhee Dharam saal.
    vwihgurU ny iehnw dy ivc DrqI (zmIn, dunIAW), ik jo Drm (nykI, Bjn) kmwaux dI QW hY, itkw id`qI[
    In the midst of these, He set the earth (world) as the place to practice Dharam (Dharma – virtues, and the recitation of His Name).

    iqsu ivic jIA jugiq ky rMg ]
    tis vich jee-a jugat kay rang.
    ies dy ivc, rMgbrMgI jugqI (jIvn-jwc) vwly jIA-jMq bxw id`qy,
    Therein, He created various beings with different living-modes,

    iqn ky nwm Anyk Anµq ]
    tin kay naam anayk anant.
    (ik) ijMnHW dy nwm Anigxq Aqy byAMq hn[(keI iksm dy jwnvr bxw id`qy)[
    (And) their names are uncountable and limitless.

    krmI krmI hoie vIcwru ]
    karmee karmee ho-i veechaar.
    (iehnw jIvW dIAW iksmW Aqy nwm iek bMny rhy), g`l qW mk`udI hY iehnw dy kMmW-krmW (iksmq, vwihgurU dI ikrpw) qy,
    (Leave aside their names and kinds), these are judged according to their deeds and destiny (His Kindness),

    scw Awip scw drbwru ]
    sachaa aap sachaa darbaar.
    (ikauN ik) vwihgurU dy drbwr ivc isr& s`c vrqdw hY[
    (Because) in the Court of the True Lord, only the Truth is considered.

    iqQY sohin pMc prvwxu ]
    tithai sohan panch parvaan.
    auQy (aus drbwr ivc) jo (scweI krky) r`b nUµ mnzUr (prvwx, gurmuK hn) auh hI sjdy (bYTdy) hn[
    There (In His Court) only the accepted ones (His devotees) stay,

    ndrI krim pvY nIswxu ]
    nadree karam pavai neesaan.
    (Br auhnw nUµ ies drbwr ivc Awaux dI AwigAw leI) auhdI imhr Aqy auhnw dy krmw krky ieh inSwn (muhr, inSwnI pihcwxn dI) imldI hY[
    (And for their permission to enter that Place) they are bestowed with the mark of identity due to the Kindness (Benevolence) of the Lord and their own destiny (Good deeds create good luck).

    kc pkweI EQY pwie ]
    kach pakaa-ee o-thai paa-i.
    k`cy (mwVy) Aqy p`ky (cMgy) auQy (aus drbwr ivc) prKy jWdy hn,
    The ordinary and the elevated (advanced) ones are tested (decided, judged) there (In His Court),

    nwnk gieAw jwpY jwie ]34]
    naanak ga-i-aa jaapai jaa-i. ||34||
    (Aqy) nwnk, (AwpxI ies k`c qy p`k dw pqw) aus jgHw (auhdy drbwr) ivc p`uj ky hI l`gdw hY[(auQy prK hox qy pqw l`gdw gY ik ieh Bgq hY ik nhI)[
    (And) Nanak, this (status of the person - ordinary or elevated) is known at that Place (His Court). ||34||

    Drm KMf kw eyho Drmu ]
    Dharam khand kaa ayho Dharam.
    (au~pr disAw) Drm dy mMfl dw (scweI dy Gr, vwihgurU dI bKiSS dw) ieh hI Drm (AsUl) hY[
    (Aforesaid) is the Level of the Right-Doing (Truthfulness of the Man), and of the Kindness of the Lord.
     
  9. sahilmakkar1983

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    All of ur replies are good and genuine..
    too good keep it up

    But what does SGGS mean by Sadh-sangat in
    BHAI Prapat Manukh dehuriya.......
    Gobind milan ki...
    AVAR kaaj tere....
    Mil SADH-SANGAT Bhaj keval naam

    and
    what does these lines mean
     
  10. sahilmakkar1983

    sahilmakkar1983
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    All of ur replies are good and genuine..
    too good keep it up

    But what does SGGS mean by Sadh-sangat in
    BHAI Prapat Manukh dehuriya.......
    Gobind milan ki...
    AVAR kaaj tere....
    Mil SADH-SANGAT Bhaj keval naam

    and
    what does these lines mean

    ikrpw kry guru pweIAY hir nwmo dyie idRVwie ]
    kirapaa karae gur paaeeai har naamo dhaee dhrirraae ||
    By His Grace, the Guru is found, and the Name of the Lord is implanted within.

    ibnu gur iknY n pwieE ibrQw jnmu gvwie ]
    bin gur kinai n paaeiou birathhaa janam gavaae ||
    Without the Guru, no one has obtained it; they waste away their lives in vain.
     
  11. kaur-1

    kaur-1
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    Sadhsangat meaning:

    I ended up doing a net search and found various references to Sadh or Sat sangat. D sound does not have an exact english character/s.

    Two links:

    1. Sangat - SikhiWiki, free Sikh encyclopedia.


    Sangat

    From SikhiWiki

    Sangat or Sadh Sangat: Company of the Holy

    The Guru's taught that living in the company of the Holy is a way to be closer to God. Sangat is an idea of community and spiritual support. Sadh Sangat is the company of Holy people who completely dedicated to God.

    SANGAT Punjabi form of the Sanskrit term sangti, means company, fellowship, association. In Sikh vocabulary, the word has a special connotation. It stands for the body of men and women who meet religiously, especially in the presence of the Guru Granth Sahib. Two other expressions carrying the same connotation and in equally common use are sadh sangat (fellowship of the seekers of truth). The word sangat has been in use since the time of Guru Nanak (1469-1539). In his days and those of his nine successors, sangat referred to the Sikh brotherhood established in or belonging to a particular locality.

    The term is used in this sense in the Janam Sakhis, i.e. traditional life-stories of Guru Nanak, and in the hukamnamas, i.e. edicts issued by the Gurus to their followers in different parts of the country. In the hukamnamas there are references, for instance, to Sarbatt Sangat Banaras Ki, i.e. the entire Sikh community of Banaras (Varanasi), Patna ki Sangat, i.e. the Sikhs of Patna, Dhaul ki Sangat, the Sikhs of Dhaul. In common current usage, the word signifies an assembly of the devotees. Such a gathering may be in a gurdwara, in a private residence or in any other place, but in the presence of the Guru Granth Sahib. The purpose is religious prayer, instruction or ceremony. The sangat may collectively chant the sacred hymns, or, as it more often happens, there may be a group of musicians to perform kirtan. At sangat there may be recitals of the holy writ with or without exposition, lectures on religious or theological topics, or narration of events from Sikh history. Social and political matters of interest for the community may as well be discussed.

    In Sikh faith highest merit is assigned to meeting of the followers in sangat. This is considered essential for the spiritual edification and progress of an individual. It is a means of religious and ethical training. Worship and prayer in sangat count for more than isolated religious practice. The holy fellowship is morally elevating. Here the seeker learns to make himself useful to others by engaging in acts of seva, or self-giving service, so highly prized in Sikhism. The seva can take the form of looking after the assembly’s shoes for all must enter the presence of the Guru Granth Sahib barefoot; preparing and serving food in Guru ka Langar; and relieving the rigour of a hot summer day by swinging over the heads of the devotees large hand-fans. It is in the company of pious men that true religious discipline ripens. Those intent on spiritual advantage must seek it.

    Though sangat has freedom to discuss secular matters affecting the community, it is its spiritual core which imparts to it the status and authority it commands in the Sikh system. As Guru Nanak says, “satsangat is where the Divine Name alone is cherished” (GG, 72). This is where virtues are learnt. “Satsangat is the Guru’s own school where one practises godlike qualities” (GG, 1316). Attendance at sangat wins one nearness to God and release from the circuit of birth and death. “Sitting among sangat one should recite God’s praise and thereby swim across the impassable ocean of existence” (GG, 95). As satsangat is obtained through the Guru’s grace, the Name blossoms forth in the heart (GG, 67-68). “Amid sangat abides the Lord God” (GG, 94). “God resides in the sangat. He who comprehends the Guru’s word realizes this truth (GG, 1314). “Deprived of sangat, one’s self remains begrimed” (GG, 96). “Without sangat ego will not be dispelled” (GG, 1098). Says Guru Arjan in Sukhmani, “Highest among all works is joining the sangat and thereby conquering the evil propensities of the mind” (GG, 266). Again, “As one lost in a thick jungle rediscovers one’s path, so will one be enlightened in the company of the holy” (GG, 282).

    Sangat, fellowship of the holy, is thus applauded as a means of moral and spiritual uplift; it is as well a social unit which inculcates values of brotherhood, equality and seva. Sangats sprang up in the wake of Guru Nanak’s extensive travels. Group of disciples formed in different places and met together in sangat to recite his hymns.

    As an institution, sangat had, with its concomitants dharamsal, where the devotees gathered in the name of Akal, the Timeless Lord, to pray and sing Guru Nanak’s hymns, and Guru ka Langar, community refectory, where all sat together to partake of a common repast without distinction of caste or status—symbolized the new way of life emerging from Guru Nanak’s teachings. At the end of his udasis or travels, Guru Nanak settled at Kartarpur, a habitation he had himself founded on the right bank of the River Ravi. There a community of disciples grew around him. It was not a monastic order, but a fellowship of ordinary men engaged in ordinary occupation of life. A key element in this process of restructuring of religious and social life was the spirit of seva. Corporal works of charity and mutual help were undertaken voluntarily and zealously and considered a peculiarly pious duty. To quote Bhai Gurdas: “dharamsal kartarpur sadhsangati sach khandu vasaia”, Varan, XXIV. 11, i.e. in establishing dharamsal at Kartapur, with its sangat or society of the holy, Guru Nanak brought the heaven on earth.

    These sangats played an important role in the evolution of the Sikh community. The social implications of the institutions were far-reaching. It united the Sikhs in a particular locality or region into a brotherhood or fraternity. A member of the sangat, i.e. every Sikh was known as bhai, lit. brother, signifying one of holy living. The sangat brought together men not only in spiritual pursuit but also in worldly affairs, forging community of purpose as well as of action based on mutual equality and brotherhood. Though sangats were spread over widely separated localities, they formed a single entity owning loyalty to the word of Guru Nanak. Sangats were thus the Sikh community in formation.

    In these sangats the disciples mixed together without considerations of birth, profession or worldly position. Bhai Gurdas, his Var XI, mentions the names of the leading Sikhs of the time of Guru Nanak and his five spiritual successors. In the first 12 stanzas are described the characteristics of a gursikh, or follower of the Guru. In the succeeding stanzas occur the names of some of the prominent Sikhs, in many cases with caste, class or profession of the individual. In some instances, even places they came from are mentioned. In these stanzas, Bhai Gurdas thus provides interesting clues to the composition, socially, of early Sikhism and its spread, geographically. Out of the 19 disciples of Guru Nanak mentioned by Bhai Gurdas, two were Muslims—Mardana, a mirasi, or bard, from his own village, and Daulat Khan Lodi, an Afghan noble. Bura, celebrated as Bhai Buddha, who was contemporary with the first six Gurus, was a Jatt of Randhava subcaste. So was Ajitta, of Pakkhoke Randhava, in present-day Gurdaspur district. Phirna was a Khaihra Jatt; Malo and Manga were musicians; and Bhagirath, formerly a worshipper of the goddess Kali, was the chaudhari, i.e. revenue official of Malsihan, in Lahore district Of the several Khatri disciples, Mula was of Kir subcaste, Pritha and Kheda were Soinis, Prithi Mall was a Sahigal, Bhagta was Ohri, Japu a Vansi, and Sihan and Gajjan cousins were Uppals. The Sikh sangat was thus the melting-pot for the high and the low, the twice-born and the outcaste. It was a new fraternity emerging as the participants’ response of discipleship to the Guru.

    Sangats were knit into an organized system by Guru Amar Das who established manjis or preaching districts, each comprising a number of sangats. Guru Arjan appointed masands, community leaders, to look after sangats in different regions. Sangat was the precursor to the Khalsa manifested by Guru Gobind Singh in 1699. That was the highest point in the evolution of the casteless Sikh commonwealth originating in the institution of sangat.


    BIBLIOGRAPHY

    1. Kohli, Surindar Singh, Outlines of Sikh Thought. Delhi, 1966
    2. McLeod, W. H., The Evolution of the Sikh Community. Delhi, 1975
    3. Ray, Niharranjan, The Sikh Gurus and the Sikh Society. Patiala, 1970
    4. Cunningham, Joseph Davey, A History of the Sikhs. London, 1849

    Above adapted from article By K. Jagjit Singh

    2. TRUE ASSOCIATION (SAADH SANGAT)

    TRUE ASSOCIATION: SAADH SANGAT
    I have searched my mind and body, through and through. How can
    I meet my Darling Beloved God, O my mother? Joining the Sat
    Sangat, the True Association, I ask about the Path to God. In
    that Congregation, God abides (sggs 94). Coming into contact
    with the philosophers’ stone, copper is changed; that copper is
    transformed into gold. In the society of godly souls, Kabeer is
    changed; that Kabeer is transformed into God (sggs 1158).
    <><><><>
    The value of sandalwood lies in its fragrance that spreads out far and wide. The aroma of sandalwood is so sublime that the lowly trees growing near sandalwood also become fragrant just like it. The philosopher’s touch stone (Paaras) has the same good quality any lowly metal that comes in contact with it is transformed into gold. Thus, in essence, whatever comes into contact with both sandalwood and Paaras is uplifted. For example, a piece of worthless iron is transformed into gold, and an ordinary wood becomes fragrant!
    The scriptures compare the nature of the Satsang or Saadh Sangat with that of sandalwood and the Paaras. As they reveal to us, in the company of the Saadh Sangat, a lowly conditioned Soul is transformed into Divine Consciousness! In such holy company, one finds the energy, integrity, understanding, and persistence to liberate himself from the false ego sense (Haume and its associated faults such as lust, anger, greed, attachment, pride, jealously, stubborn mindedness, etc.). The Gurbani (Sri Guru Granth Sahib, SGGS) says:
    • Saadhsangat kayu vaariyaa jeeyu keeyaa kurbaan. Jis te sojhee man payee miliyaa purkh sujaan: I am devoted to the Saadh Sangat; I sacrifice my soul to them. Through them, understanding has entered my mind, and I have met the All-knowing God (sggs 43).
    All beings are in the influence of three modes of material nature (Gunas or qualities) of Maya. As our mind is made of thoughts-stuff (Phurne), the thoughts that surge forth in the mind are due to the influence of these Gunas. For instance, when the mind is under the influence of Taamas Guna (ignorance) and experiences stone consciousness, one loses the faculty to cognize the nature of thoughts or rather thoughts themselves. When influence of Raajas Guna (or passion) predominantly prevails in the mind, one's consciousness turns opaque, resulting in undesirable thoughts carrying their impact straight into the heart. Whereas when the Saatava Guna (or goodness) predominates the mind, awakened consciousness prevails, resulting in dispelling of undesirable thoughts.
    • kayee koti rajas tamas satak: Many millions abide in the disposition of passion, ignorance, and goodness (sggs 276).
    • Trai gun maya moh pasara sabh varte aakari: The three qualitied mammon or Maya is pervading all the embodied beings (sggs 1260).
    Thus, the Gunas or material nature influence the mind with irretrievable wantonness. Therefore, in order to become Spiritually Wise (Giyaanee), one always need to watch the predominance of the Gunas prevalent in his mind. The subtle thoughts that persistently surge forth and create disturbances and make an indelible effect on the mind are imperceptible. However, the one who is Spiritually alert can perceive the predominance of such thoughts. Hence it seems imperative that the key to free ourselves from the effects of Maya (illusion) lies in attaining Spiritual Wisdom (Aatm-Giyan).
    • Saadh kai sang pargatai sugiaan. Saadh kai sang bujhai prabh neraa: In Saadh Sangat, spiritual wisdom is revealed. In the Company of the Holy, God is understood to be near at hand (sggs 271).
    • Chandan vaas bhuyiangam veree kiv mileeyai chandan leejai. kaadhi kharag Gur giaan karaaraa bikhu shedi shedi rasu peejai: The fragrant sandalwood tree is encircled by snakes; how can anyone get to the sandalwood? Drawing out the Mighty Sword of the Guru’s Spiritual Wisdom, I slaughter and kill the poisonous snakes, and drink in the Sweet Nectar (sggs1324)
    • Dhandh bandh binse maya ke saadhu sangat mite bisoor: In Saadh Sangat, the affairs and entanglement of Maya vanish; all the sorrows come to an end (sggs 716).
    To reclaim one's mind from convulsive effects and influence of the material nature, Satsang or Saadh Sangat is the Spiritual practice strongly recommended in the scriptures. Of all external or worldly contacts, therefore, the company of the True and the Spiritually Wise individuals is declared by the scriptures to be the most sublime.
    • Neekeesaadh sangaanee: The company of Saadh Sangat is exalted and sublime (sggs 404).
    • Khojat khojat sunee ih soyi. Saadhsangat bin tariyo na koyi: By searching and seeking, I have heard this news, that without the Saadh Sangat, no one swims across (sggs 373).
    Saadh Sanagat Defined Various expressions exist that are virtually synonymous to Saadh Sangat. Such expressions include Good Friendship, Noble Friendship, Company of the True and the Wise, Inner Communion, Abbidance in the Self, Satsang, Gurmukh Sang, Saadhu Sang, Sant Sang, Sat Sangat, Sachee Sangat, Gur Sangat, Uttam Sangat, Saadh Sabhaa, Daivee Sangat, Sant Mandlee, True Association, Company of the Awakened, Company of the Enlightened beings, Company of the True Devotees, Company of the Holy, Company of the God-centered, Company of the Godly or God-Conscious, Company of the God-faced, Company of the Naam-immersed, Holy Congregation, Holy Assembly, Holy Association, Company of the Truth, Company of Saintly Souls, Company of the Spiritual Beings, Company of the Good Association, etc.
    A True and Wise is a person in God-consciousness (holy person, Mahaatamaa, Gurmukh, Saadh, saintly soul, etc.) — Brahm Giyaanee and Self-realized, practical and theoretical. Such person may externally appear to be irreligious, not well cultured, or not learned. However, he is one hundred percent established in the highest plane of Consciousness. He has cleansed his heart and conquered his mind (Haume), so he is truthful in and out. Such godly being (Gurmukh) with an unalloyed devotion and pure heart is very dear to God. Such great devotees helps recover other conditioned beings from their delusion. In fact, the Gurbani demands such Awakened and Enlightened beings to help other rid of ignorance and illusion.
    • Jan Nanak tis blihaarnai jo aap japai awraa Naam japaavai: Servant Nanak is a sacrifice to one who himself chants the Naam, and inspires others to chant it as well (sggs 140).
    • Aap japahu awraa Naam japaavahu. Sunat kahat rahat gati paavahu: Chant the Naam yourself, and inspire others to chant it as well. Hearing, speaking and living it, emancipation is obtained (sggs 289).
    Sangat, Presence or Spiritual company of such pure devotees imbued in heartfelt devotion and Truth is the True Association. The Spiritual uplifting is possible in the association of such God Conscious Beings (Gurmukhs); for in their association one can be delivered from delusion and falsehood. The Gurbani defines such Pure Association as follows:
    • Sat sangati kaisee jaaneeyai. Jithai eko naam vakhaaneeyai: How is the Society of the saintly souls to be known? There, only God's Name is chanted (sggs 72)
    • Saadhsangat kayu vaariyaa bhaayee jin ekankaar adhaar: I am a sacrifice to the Saadh Sangat, O Siblings of Destiny; they take the Support of the One and Only Lord (sggs 608).
    • Ashatpadee: Saadh kai sang mukh oojal hot...: In the Company of the Holy, one's face becomes radiant. In the Company of the Holy, all filth is removed. In the Company of the Holy, egotism is eliminated. In the Company of the Holy, spiritual wisdom is revealed. In the Company of the Holy, God is understood to be near at hand. In the Company of the Holy, all conflicts are settled. In the Company of the Holy, one obtains the jewel of the Naam. In the Company of the Holy, one's efforts are directed toward the One Lord. What mortal can speak of the Glorious Praises of the Holy? O Nanak, the glory of the Holy people merges into God. ||1|| In the Company of the Holy, one meets the Incomprehensible Lord. In the Company of the Holy, one flourishes forever. In the Company of the Holy, one becomes the dust of all (humble). In the Company of the Holy, one's speech is enticing. In the Company of the Holy, the mind does not wander. In the Company of the Holy, the mind becomes stable. In the Company of the Holy, one is rid of Maya. In the Company of the Holy, O Nanak, God is totally pleased. ||2|| In the Company of the Holy, all one's enemies become friends. In the Company of the Holy, there is great purity. In the Company of the Holy, no one is hated. In the Company of the Holy, one's feet do not wander. In the Company of the Holy, no one seems evil. In the Company of the Holy, supreme bliss is known. In the Company of the Holy, the fever of ego departs. In the Company of the Holy, one renounces all selfishness. He Himself knows the greatness of the Holy. O Nanak, the Holy are at one with God. ||3|| In the Company of the Holy, the mind never wanders. In the Company of the Holy, one obtains everlasting peace. In the Company of the Holy, one grasps the Incomprehensible. In the Company of the Holy, one can endure the unendurable. In the Company of the Holy, one abides in the loftiest place. In the Company of the Holy, one attains the Mansion of the Lord's Presence. In the Company of the Holy, one's Dharmic faith is firmly established. In the Company of the Holy, one dwells with the Supreme Lord God. In the Company of the Holy, one obtains the treasure of the Naam. O Nanak, I am a sacrifice to the Holy ||4|| ..... (sggs 271-272).
    • In the Company of the Holy, the mind never wanders. In the Company of the Holy, one obtains everlasting peace. In the Company of the Holy, one grasps the Incomprehensible. In the Company of the Holy, one can endure the unendurable. In the Company of the Holy, one abides in the loftiest place. In the Company of the Holy, one attains the Mansion of the Lord's Presence. In the Company of the Holy, one's Dharmic faith is firmly established. In the Company of the Holy, one dwells with the Supreme Lord God. In the Company of the Holy, one obtains the treasure of the Naam. O Nanak, I am a sacrifice to the Holy ||4|| (sggs ).
    Here the Gurbani (sggs) provides us with a very clear definition of a True Association — it is that Company where only the Name of the One Truth is remembered. Without meeting this definition, any company or congregation is nothing more than a gathering of materialistic beings (Mayadhaaree or Manmukhs).
    Attributes Of Saadh Sangat
    In addition to defining it, the Gurbani also provides us with numerous redemptive attributes of Saadh Sangat. A few of these divine attributes are summarized as follows. For example, in the True Association:
    • The joy of God's Kirtan is obtained (1204).
    • Prema-Bhagti or loving devotion of God wells up (sggs 384).
    • One is rid of false ego (sggs 1181).
    • God's Name tastes sweet (sggs 272).
    • God's Name is churned (sggs 587)
    • The treasure of Naam is obtained (sggs 271).
    • Hari-Ras or God's elixir is attained (sggs 374).
    • Practice of Naam-Simran or God's meditation becomes easy (sggs 262).
    • The God's Name abides in the mind (sggs 1417).
    • Spiritual awakening takes place (215).
    • Mind's filth is removed (sggs 520).
    • Mind becomes calm and stable (sggs 271).
    • Fear and doubts depart (sggs 193).
    • One gets to drink Amrit or Lord's Name Nectar (sggs 299).
    • One become free of sinful reactions (sggs 271).
    • Five vices are restrained (sggs 271).
    • The sense of duality vanish (sggs 254).
    • Freedom from death and birth is attained (sggs 1146).
    • Discriminating intellect and spiritual wisdom are attained (sggs 377).
    • Evil-mindedness departs (sggs 503).
    • God's Path is found (sggs 1122).
    • One learns to serve (sggs 1182).
    • Eternal happiness and bliss is obtained (sggs 271).
    • Freedom from sorrows is attained (sggs 461).
    • All places of pilgrimage and ablution are realized (sggs 965).
    • The true Heaven is found (sggs 742).
    • Faith becomes strong (sggs 981).
    • Animosity departs (sggs 271).
    • True friends, intimates and helpers are found (sggs 453).
    • "Stable Abode" is found (sggs 1146).
    • The state of desirelessness is obtained (sggs 913).
    • Contentment is obtained (sggs 889).
    • Mental peace is attained (sggs 256).
    • Sinners become Pure and Accepted (sggs 861).
    • Mortal becomes Beauteous, Wise and Valiant (sggs 531).
    • The stage of absorption in devotion is attained (217).
    • Search for God becomes priority and reality (848).
    • Understanding of God's inexpressible gospel is realized (sggs 997).
    • Darkness of ignorance is dispelled and salvation is obtained (sggs 675).
    • Kundilini is awakened (sggs 1402).
    • God or the real Self is Realized (sggs 607).
    Working in day-to-day life, we —consciously or unconsciously—collects a lot of inner "dirt" or pollution. Saadh Sangat (Spiritual Association) helps detoxify us, removing all the pollutants we have collected. Thus, as the soap cleans the body of its dirt, the Spiritual Association cleans the mind of its corrupt thoughts. In the process, our ignorance gets dispelled. As this cleansing process progresses, the seeker feels more and more closer to his True Being (Pure Consciousness). Forms Of Satsang
    By joining and engaging in Satsang, one becomes relieved of the influence of Maya and the resurgence of baneful thoughts arising from such influence. Eradication of the influence of Maya helps create a condition of "Pure mind" suitable for practicing devotion of God.
    Satsang has more than one form. For example, to keep the presence of the Satguru (True Guru, Self, God, etc.) in the mind is a Satsang in itself. A congregation assembled to hear Spiritual talk or chanting is also a Satsang. To hear Spiritual teachings is also referred to as Satsang. Other forms of Satsang may include Kirtan in the company of true devotees, discussing or deliberating spiritual teachings, thinking and contemplating on such spiritual teachings, meditational worship of God, reflecting on the Shabad, etc. The highest form of the Satsang is Soul's linking with the Shabad or Naam. In summary, all forms of Satsang can be summed up as follows:
    • External Satsang (the Company of the True and the Wise ones)
    • Internal Satsang (undivided association of Naam-Simran, Truth, "Joti-Svaroopa", Pure Consciousness, etc.)
    External Satsang
    The Sat (Truth) is within us; it is the Self. However, with the rise of false ego-sense (Haume), we begin to identify it with the external body and see the material world (Maya). In the process, the Self or the internal Sat becomes obscured. This confounding of the Self with the body is duality (Doojaa Bhaav), and non-confounding is identification with the Supreme (Divine Essence, the Homogeneous Oneness, etc.). Till the Self is not understood to be the Sat (Truth), we seek external association of those who thus have experienced and understood it. A blind person cannot show the path to others!
    Therefore, the external Satsang involves joining the company of the Enlightened Beings defined before. Generally, a godly person is often defined as one who may have renounced the family life, or someone who wears peculiar religious garbs, or maintains a peculiar outer looks, and so on. Such definition can only come from a deluded or ignorant mind. The Gurbani affirms that one does not become an enlightened being just by wearing religious robes, posing in meditation like a crane or heron waiting for fish, rising early in the morning for worship and then go about cheating people all day along — externally looking neat and clean or pious but inside full of filth of corruption, etc.
    • Gaj saadhe tai tai dhoteeyaatihre paayin tag. Galee jinaa jap maaleeyaa lote hath nibag. oyi Har ke sant na aakheeyahi Baanaaras ke thug: They wear loin cloths, three and a half yards long, and triple-wound sacred threads. They have rosaries around their necks, and they carry glittering jugs in their hands. They are not called God's Saints — they are thugs of Benares (sggs 476).
    • Bhalke uth nit pardarb hirhi Hri Naam churaya. Hari jiyu tin kee sangat mat karhu rakh lehu Hari raya: They rise early in the morning, to cheat and steal from others; they hide from God. O Dear God, let me not even associate with them; save me from them (sggs 1244).
    • Tan chandan mastak paatee. Rid antar kar tal katee. Thag distee baggaa liv laagaa: You rub your body with sandalwood oil, and place basil leaves on your forehead. But you hold a knife in the hand of your heart. You look like a thug; pretending to meditate, you pose like a crane (sggs 1351).
    The True and Wise ones are those who have already overcome the mind and remain in undivided Intuitive Peace (Sahaj). Mortals are individual souls, whereas the True and the Wise ones are like Super Soul. In strong faith and earnestness, meeting of these two at Spiritual Plane only constitute external Saadh Sangat. Meeting of people merely at physical plane, mental plane, emotional plane, materia plane, or material-intelligence plane does not constitute Saadh Sangat.
    • Aatme no aatme dee parteeti hoyi taa ghar hee parchaa payi: If the individual soul has faith in the Supreme Soul, then it will obtain realization within its own Self (sggs 87).
    The Gurbani further describes the True and the Wise ones as those who constantly remains imbued in God's Name. They are always in-tune with One God. They are free of duality; display highest standard of moral and character; see God in everything; have mind full of faith and righteousness; always speak the truth; accept God's Hukam or Will; true inside as well as outside; attached to God with Prema-Bhagti or loving devotion, and ever engaged in God-centered activities. Further, they are living-liberated; never give up saintly nature even though they deal with countless unsaintly people and never hurt any beings. Also, they possess Divine Knowledge, humility, mercy, immaculate mind, compassion and contentment. The Gurbani declares that there is no difference in such Spiritual Being and God (i.e., both are one and the same).
    • Jinaa saas giraas na veesrai Hari Naamaa man mant. Dhan si seyee Nanaka pooran seyee sant: Those who do not forget the Lord, with each breath and morsel of food, whose minds are filled with the Mantra of God’s Name — they alone are blessed; O Nanak, they are the perfect Saints (sggs 319).
    • Sant janaa kaa pekhan sabh dharam...: In the eyes of the Saint, everything is God. In the heart of the Saint, everything is Dharma. The Saint hears words of goodness. He is absorbed in the All-pervading Lord. This is the way of life of one who knows God. True are all the words spoken by the Holy. Whatever happens, he peacefully accepts. He knows God as the Doer, the Cause of causes. He dwells inside, and outside as well. O Nanak, beholding the Blessed Vision of His Darshan, all are fascinated (sggs 294).
    • Man dor prem preet. Ih sant nirmal reet: Mind (of saints) is tied to God's with the string of love and devotion. This is the Immaculate Way of the Saints (sggs 837).
    • Seyee sant je bhaavai Ram. Sant Govind kai ekai kaam: He alone is a Saint, who is pleasing toGod. The Saints, and God, have only one job to do (sggs 867).
    Thus, to become a Pure one is not a social status, it is a question of Self-realization, completely linking with the True Self within. At the external level, we must keep the company of such Pure ones. This is the teaching of all scriptures. Such association is claimed to be the most sublime. Anybody who comes in contact with such Holy Company gets infected with "Hari Rang" or the Divine Love.
    • Mahan pavitra saadh ka sang. Jis bhetat laage Hari rang: The Saadh Sangat is so very pure and sacred. Meeting with them, love for God is embraced (sggs 393).
    • Saadh sangati binaa bhaayu nahi oopjai. Bhav bin bhagati nahee hoyi teree: Without the Saadh Sangat, love for the Lord does not well up; without this love, God's devotional worship cannot be performed (sggs 694).
    • In this material world, no other association equals meeting saintly souls (Tulsi Daas).
    Unlike us, God remains unaffected by the three qualities of Maya. Similarly, His Pure devotees are also beyond the reach of Maya; for they are unaffected by any external environment. Therefore, the scriptures indicate God, His Name and the Spiritually Wise to be the only Truth. Contrary to this, every thing else is Maya-stricken, hence untruth. Accordingly, association with such God-centered Souls is referred to as external Satsang.
    • Naam visaariai sabh koorho koori: Forgetting the Naam, one becomes the most false of all the false (sggs 226).
    Conditioned beings (Jeeva) are like a bitter Nimm tree, a lowly thorn-tree, or a bitter castor oil plant. In a company of the Pure ones, they get the opportunity to join in Spiritual discourses, Spiritual teachings, selfless chanting God's praises, inner inquiry or Shabad-Vichaar, and so on. In the presence of such Holy Company, one finds the energy, integrity, understanding, answers to remove doubts, and persistence to liberate himself from the domain of the false ego sense (Haume). The Holy Association can sweep our "filthy" minds clean and help us develop awareness and attentiveness. But such true Gurmukhs are very rare. Also, they are not easily decipherable from the imitation because such souls have risen above any worldly labels or dogmas. Their ways are unique and distinct (Bhagataa kee chaal niraalee, sggs 981). Their greatness get camouflaged by their simplicity and humility. Such True and Wise ones ravel constantly in the Universal Consciousness, radiating selfless love, compassion, service (Nishakaam Sevaa), sacrifice, and deep peace to all. To recognize a true Saadh-Sangat, one needs the basic understanding of spirituality (power of discrimination, intuition etc.). Our minds are closed, but the Holy Presence can open them up, changing our behavior and attitudes. In Satsang faith — an important element of Bhagti (devotion) — is developed and strengthened. Thus, through the external association of the True and the Wise beings, false become uplifted, purified and fragrant like a sandalwood tree. Consequently, one gradually becomes transformed into sincere devotee, ready to enjoy the Inner Satsang.
    • Jiyu chandan nikit vasai hirad bapuraa tiyu sat sangat mil patit parvaan: The poor castor oil plant, growing near the sandalwood tree, becomes fragrant; in the same way, the sinner, associating with the Saints, becomes acceptable and approved (862).
    • Nanak sikh de man preetam saadhasa(n)g bhram jaale: Nanak gives this advice: O beloved mind, in the Saadh-sangat, burn away your doubts(sggs 79).
    • Kabir sant na shaadai santayee jayu kotic molai asant. Maliaagar bhuyangam bedhiyo ta seetltaa na tajant: A godly soul does not forsake his godly nature, even though he meets with millions of evil-doers. Even when sandalwood is surrounded by snakes, it does not give up its cooling fragrance (sggs 1373).
    • Gurmukh saadhh seyee prabh bhaae kar kirapaa aap milaavai: The Gurmukhs are the Holy, pleasing to God; in His mercy, He blends them with Himself (sggs 881).
    • Mahaa pavitr saadh kaa sa(n)g: The Saadh Sangat is so very pure and sacred (sggs 392).
    • Saadhasa(n)gat oupajai bisvaas: In the Saadh Sangat, the Company of the Holy, faith wells up (sggs 343).
    • Saadh kai sa(n)g tajai sabh aap: In the Company of the Holy, one renounces all selfishness (sggs 271).
    • Kaam krodh lobh mohu jan jan siou shaad dhohu houmai kaa fa(n)dh kaat saadhasa(n)g rati jeeou: Renounce lust, anger, greed and attachment (i.e. all evil passions); give up your games of deception. Snap the noose of egotism, and let yourself be at home in the Saadh Sangat, the Company of the Holy (sggs 1403).
    • Naav roop saadhasa(n)g Nanak paaragaraamee: The Saadh Sangat is the boat, O Nanak, to carry us across to the other side (sggs 1230).
    • Kabeer sangati kareeai saadh kee anti karai nirabaahu. Saakat sa(n)g na keejeeai jaa te hoi binaahu ||93||: Kabeer, associate with the Holy, who will take you to Nirvaana in the end. Do not associate with the faithless cynics ( i.e. Kusang); they would ruin (your spiritual life and peace) ||93|| (sggs 1369).
    • Bisar gayee sabh taat paraaee. Jabb te saadhasa(n)gat mohi paaee: I have totally forgotten my jealousy of others, since I found the Saadh Sangat, the Company of the Holy (sggs 1299).
    • Sat sangati kaisee jaaneeyai. Jithai eko naam vakhaaneeyai: How is the Satsangat to be known? There, (only) God's One Name is chanted (sggs 71).
      Saadhasa(n)gat Nanak bhaiou mukataa darasan pekhat bhoree: In the Saadh Sangat, the Holy Company, Nanak has been liberated, gazing upon the Divine Vision, even for an instant (sggs 1216).
    • Gat sang meetaa santsangat kar nadar mel milaaiaa ||3||: Salvation is attained by associating with the Society of the Saints, O friend; granting His Grace, God unites us in His Union ||3|| (sggs 688).
    • Saadhasa(n)gat sach kha(n)d hai vaasaa nira(n)kaare: Saadh Sangat is the abode of Truth, the formless Lord abides there (Vaar Bhai Gurdaas Jee 34).
    Internal Satsang The external Satsang helps the seeker to develop love for God( practice of devotion, Naam Japnaa, etc.) for God. Gradually, the mind attains Purity and Peace (Sahaj) needed to make the mind sink into the Heart (becoming Saadh). Mind's sinking into the Heart means detachment from the material bondage. Thus, with the help of redemptive attributes attained from doing external Satsang, the individual (Jeeva) begins an upward journey.
    As stated earlier, the Sat is within us. Therefore, the internal Satsang is the most sublime and intimate, because we can never remain apart from it. It is only the Pure Self which is immanent in all beings. Thus, realization of the Inner Satsang is the same as realization of the Self (Soul-consciousness), "Satguru" or True Guru, "Saadhu", "Sajjan Sant", "Shabad or Naam", Divinity, "Amrit Dhaaraa" (Immortality), "Ananad" (Bliss), "Anhad Dhuni", "Anhad Naad", "Anhad Baanee", "Anhat Shabad", "Panch Shabad", "Gur Charan", "Gur Moorati", "Sahaj Avasthaa", "Brahm Gian", "Gobind Gajjiyaa", and so on.
    With the aid of Intuitive Wisdom, concentration and Purity of the mind attained from the external Satsang, the seeker becomes fit to retrace his steps back to the True Source, the internal Satsang. Here, the physical chanting of Naam, Gurmantra or Shabad becomes mental contemplation and sinks deep in the cave of the Heart, and become "Ajappa Jaap" (Unchanted Chant).
    • Prabh kaa simran sabh tee oochaa: The Lord's meditation is the most exalted of all (sggs 263).
    • Ootam oochaa Shabad kaam. Nanak vakhaanai saach Naam: The most lofty and exalted occupation is to contemplate the Shabad. Nanak chants the True Name (sggs 1176).
    • Kripa nidhaan Nanak dayaal jin japayaa Nanak te bhaye nihaal: The Merciful Lord is the Treasure of Compassion, O Nanak. Those who chant and meditate on Him, O Nanak, are exalted and enraptured (sggs 1236).
    • Ajappa naam na veesarai aadi jugaadi sammai....: The mind that does not forget the Chant which is chanted without chanting becomes immersed in the Primal Lord of the ages. Upon becoming a Gurmukh (spiritual being), all the sensese are blessed with the five virtues, and one dwells in the Home of the Self deep within. Nanak is the slave of that one who seeks the Shabad and finds this inner Home (sggs 1291).
    With the help of Inner Satsang, the taste of Intuitive Understanding of the Shabad (Naam, Self, God-Guru, Anhat Naad, etc.) is experienced. The seeker feels uplifted and inspired to become more and more engaged in the Shabad-Kamaayee or Spiritual practice. As the Spiritual Practice progresses upward, one becomes free of worries, tensions, doubts, ignorance of one's True Nture, mundane thoughts, material consciousness, false ego (Haume), tossing or restlessness of the mind, etc. As a result, one feels eternal Bliss (Peace, Joy and Love, etc.). Which, in turn, leads the seeker to become absorbed in the Shabad-Surti; the celestial Satsang.
    • Upjee preet prem ras chaayu. Man tan antar ihi suyaayu: Love and affection, and the taste of yearning for God, have welled up within. This is the very object within my mind and body (sggs 290).
    • Kabeer too too kartaa tu hooyaa mujh mahi rahaa na hoon: Says Kabeer: O Lord, by repeating, "Your Name", I have become like You. Nothing of me remains in myself. When the difference between myself and others is removed, then wherever I look, I see only You (sggs 1375).
    • Jis antari preet lagai so muktaa: Those internally attached to God’s Love are liberated (sggs 122).
    By becoming interiorized, we can churn our "Self" in order to seek, search, reach, and realize the Absolute Reality. Complete "Inner Purity" can be cultivated with the help of undivided devotion through the Satsang. As suggested in the scriptures, this can be accomplished by making mind the churning rod (Naam-Simran, contemplation or steady meditation), body the churning pot, by which the "lower-self" or the ego-attitude is uplifted to the glowing nature of the "Higher-Self" or the Shabad-Consciousness. We can look at this process from an another angle. Butter permeates milk although it cannot be seen directly in the milk. The Supreme Absolute Truth likewise permeates everything although It can not be seen directly with our material senses. The technique used for extracting or separating butter from milk is called "churning". Likewise, the Aatman or Self can also be separated from the world of names and forms by intense meditation (Japa or Naam-Simran). Once the real Self is realized, the world of names and forms is no more perceived as in butter there is no more any milk!
    • Hri ka bilovanaa bilovahu mere bhaayee. Sahaji bilovo jaise tat na jaayee.Tan kar matkee man mahi biloyee. Is matki mahi Shabad sanjoyee. Hari kaa bilovanaa man kaa beechaaraa. Gur parsaad paavai amrit dhaaraa: Churn the churn of the Lord, O my Siblings of Destiny. Churn it steadily, so that the essence, the butter, may not be lost. Make your body the churning jar, and use the stick of your mind to churn it. Gather the curds of the Shabad or God's Name. The churning of the Lord is to reflect upon Him within your mind. By Guru’s Grace, the Ambrosial Nectar flows into us (sggs 478).
    • Jaake nigam doodh ke thaataa. Samund bilovan kayu maata: Let the sacred scriptures be your milk and cream, and the ocean of the mind the churning vat (sggs 355).
    • Jin biloyiyaa tin khaayaa avr bilovan haar: Whoever does the churning eats the butter; others, like the churning-sticks obtain nothing (sggs 1365).
    Upon attaining God-consiousness or Shabad-Surti, the old material-being or Manmukh "dies", and gets "reborn" as a new Spiritual Being called Gurmukh. In other words, upon transcending the worldly-identity or body-consciousness, the mortal becomes living liberated or Jeevanmukta.
    • Gur kai Shabad jeevat marai Hari Naam vasai mani aayi: Through the Gur-Shabad, remain dead while yet alive, and the Name of the Lord shall come to dwell within the mind (sggs 33).
    • Shabad marai phir maran na hoyi. Bin muuye kiyu pooraa hoyi: One who dies in the Shabad, will never again have to die (sggs 153).
    Abandon The False And Join The True The Gurbani has laid down a very specific process for all beings, whereby one can transform his life from that of a Manmukh (material being) to a Gurmukh (a Spiritual Being). As outlined above, the process involves external and the Inner Satsang.
    Like attracts like. Therefore, the influence of association is very strong and direct. We become the company we keep. With Satsang (True Association), one becomes God-faced or Gurmukh. On the contrary, with false or bad association ( Saakat Sang or Kusang), one becomes mind-faced or Manmukh. Choice is ours.
    • Jo jaisee sangat milai so taiso phal khaayi: According to the company one keeps, so are the fruits one eats (sggs 1369).
    In order to join the Satsang, one has to abandon the False Association or Kusang. Because, as indicated in the Gurbani, Truth and the falsehood can not dwell in the same place. The Gurbani also alerts us that the company of faithless cynics (bad association) will bring us nothing but ruin. On the other hand, by joining the Satsang, one becomes qualified to be elevated to God-Consciousness.
    • Saadh Sangat nihchayu hai tarnaa: In the Saadh Sangat, I am sure to be saved (sggs 1071).
    • Saakat Sang na keejayee piyaare je kaa paari vasaayi. Jis miliyai Hari visrai piyaare su muhi kaalai uthi jaayi: As far as it is in your power, do not associate with the faithless cynics, O Beloved. Meeting with them, God is forgotten; and you rise and depart with a blackened face or disgrace (sggs 641).
    As repeatedly stated in the Gurbani, the Satsang helps us gain Divine qualities such as unshakable faith in God, Naam or Shabad-Consciousness, truthfulness, equanimity, even vision, self-discipline, righteousness, discriminating intellect, endurance, contentment, poise, patience, detachment, mental-control, humility, physical-control, intense yearning to see God, forgiveness, contentment, love, devotion, selfless service (Nishkaam Sevaa), Bliss, etc. Consequently, one becomes free from selfishness, falsehood, fears, doubts, worldly attachments, evil-mindedness, demoniac actions, jealousy and all other evil passions (faults of ego or Haume), demerits, lamentation and hankering for material objects, and so on.
    • {censored word, do not repeat.} jaayi bahahu satsangti jithai Hari kaa Harinaam biloyeeyai: Go, and sit in the Sat Sangat where the Name of the Lord is churned (sggs 587).
    • Dhan dhan sat sangat jit Hari ras paya mil jan Nanak Naam pargaas: Blessed, blessed is the Sat Sangat where God’s Essence is obtained. Meeting with His humble servant, O Nanak, the Light of the Naam shines forth (sggs 10).
    • Bin sangti sabh aise rahahi jaise pasu dhor: Without the Sangat of the righteous, all mortals remain beasts and animals (sggs 427).
    • Je lorahi sadaa sukh bhaayee. Saadhu Sangat Gurahi bataayee. Ooha keval japeeyai Naam. Sadhu sangat paargraam: If you long for eternal peace, O Siblings of Destiny, then join the Saadh Sangat; this is the Guru’s advice. There, the Naam alone is meditated on. In the Saadh Sangat, you will be emancipated (sggs 1182).
    T. Singh


     
  12. Hai_Bhi_Sach

    Hai_Bhi_Sach
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    Boota ji,

    Kaur-1 has thrown the ultimate book at you. Either you would have become more confused or you would have become enlightened by now.

    Gurus bani is in parables and not to the understanding of all. I would look forward to your comments. Did you understand all that ?

    Kaur-1 ji. No offence. I am very pleased to note your faith in Gurbani. Can we perhaps share your personal views on this topic ?

    Guru Fateh
     
  13. kaur-1

    kaur-1
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    Boota posted a really good question which we have tried to reply sincerely.

    Why dont you try and tell us what you understood of the Guru Bani posted or even post your views on the question posed by Boota ji.?

    Again, to most readers, the Gurbani tuks are fairly easy to understand.
     
  14. gurjdub

    gurjdub
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    Im glad iv found this site. I dream of the day when i can read n fully read and comprehend gurbani. Their aint much hope thou. Even my punjabi is vertually none exsistant lol. At leased im feeling alittle more enlightend now. Big up 2 the peeps spreadin rhe truth.
     

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