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What is the Role of Sants in the Khalsa Panth?

Discussion in 'Hard Talk' started by sunsingh, Jun 7, 2008.

  1. sunsingh

    sunsingh
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    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.

    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.

    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
    ---
     
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  3. sunsingh

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    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.

    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?
     
  4. pk70

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    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
    ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ
    GGSJI 72
     
  5. Archived_member2

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    Pray Truth for all and say Satsriakaal!
    Dear all!

    Quote from PK70 Jee " . . . to be saadh is the aim of the Gursikh while living right where Maya plays horrible game, . . ."
    O Really. Why have so-called Gursikhs become Grahasthee instead? Please explain.
    Also, provide a reference from the true Gurus that confirms this aim of the Gursikh. I will be grateful.

    Quote "Gursikh has Guru Shabad, there is no need left to find Sant, . . ."
    Gurdev is suggesting all to sing in the company of Saints? Is that possible without meeting Saints?
    Please listen. Gurdev is singing.
    sMq jnW kI DUiV inq bWCih nwmu scy kw ghxw ]3]
    sNq jnW kI DUiV inq bWCih nwmu scy kw ghxw ]3]
    sant janaaN kee Dhoorhi nit baaNchhehi naamu sachay kaa gahnaa. ||3|| SGGS Ang 109

    Quote "those who do, seldom return 'home=nijh ghar'."
    But Gurdev is saying that without meeting the Saint one does not get it. Why?


    Balbir Singh
     
  6. Huck_Finn

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    who is a saint?
     
  7. Archived_member2

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    Pray Truth for all and say Satsriakaal!
    Dear all and Amarsanghera Jee!

    Quote "who is a saint?"
    I have heard a story of a person who used to watch Raamleelaa every day. After the show one day he asked his brother "Who was the Seetaa?"

    I hope Sikhs listen the true Gurus properly and do not need to ask such questions.

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


    Balbir Singh
     
  8. pk70

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    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 ਜਿਨਾ ਸਾਸਿ ਗਿਰਾਸਿ ਵਿਸਰੈ ਹਰਿ ਨਾਮਾਂ ਮਨਿ ਮੰਤੁ ਧੰਨੁ ਸਿ ਸੇਈ ਨਾਨਕਾ ਪੂਰਨੁ ਸੋਈ ਸੰਤੁ (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 “SGGSKP-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 ਅਸਾਧੁ ਸਾਧੈ 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.
     
  9. Huck_Finn

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    balbir ji

    who was Ram and who was Seeta?

    were they the actors in the play?

    Quote
    <I hope Sikhs listen the true Gurus properly and do not need to ask such questions.

    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?
     
    #8 Huck_Finn, Jun 8, 2008
    Last edited: Jun 8, 2008
  10. Huck_Finn

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    pk70 ji

    thank you for providing the quotes

    i have another question:

    "is Saint human?"
     
  11. Archived_member2

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    Pray Truth for all and say Satsriakaal!
    Dear all and Amarsanghera Jee!

    Quote "who was Ram and who was Seeta?"
    They are in the present also and be truth in the future too.
    Seetaa is every form of the material world, made of elements including earth.
    Raam is God's activity in each form.

    Quote "were they the actors in the play?"
    The spiritual essence of Raamleelaa is also beyond the drama played and organized on a stage.
    Raam is the actor. Seetaa is the role.

    Quote "Do Saints carry some kind of id proof?"
    False Saints love to wear a mask, id proof.
    True Saints do not.

    Quote "From where can someone get this id?"
    Everybody has the quality of becoming a Saint. The first step is he needs to receive the true Naam Simran by the Grace of God.


    Balbir Singh
     
  12. sunsingh

    sunsingh
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    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.

    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.

    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.
     
  13. sunsingh

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    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).

    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.

    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.
     
  14. sunsingh

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    Section IV

    How do we find a Sant? We must remember this: A Sant is carefree, most humble, imbued with Divine love and in tune with the will of Waheguru (711:12). A Sant would never make public claims to visions, spiritual experiences, or some supernatural powers, etc. If someone does so, just steer clear of that person.

    The characteristics of a Sant are described in Gurbani. But the public is critically deficient in this knowledge, because, any reference to this word is regarded with great suspicion. This facilitates only a widespread ignorance to flourish unimpeded, and the Sikh masses remains confused about the significance of meeting genuine Gursikhs or a genuine Sant.

    Nevertheless, this topic will continue to emerge, because Gurbani stresses upon company of a Sant as being indispensable. 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 (1424:6-10) then Guru takes care of the rest. This is Guru's promise (e.g. page 204).

    Unfortunately, as they say, "When someone talks to God, we call it a prayer; but when God talks to someone, we call it schizophrenia." People may sing the Shabads idolizing the Sant and Sangat with utmost reverence, but they do not hesitate to denounce every Sant they will ever hear of. Something is seriously wrong here. As Guru Ji says, "Reach first for the root cause of disease" (450:14), 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.

    Forgive me for repeating something we already know: without Gurbani there can be no Sat Sangat or Sadh Sangat (731:9, 160:6, 427:5). Shabad-Avatar, Gurbani, the living Guru, is an expression of God's love and it represents God Himself (1226:3, 515:17). Gurbani instructs us, so that we are honest with ourselves, with others, and with God. Gurbani implants the spiritual truth in our heart, often during those rare moments when we are absorbed in Kirtan, especially in Sadh Sangat (642:7).

    Someone may ask, "But, don't we know this already?" Let us see. We say Sangat represents the Guru, but our conduct shows that we do not really believe in it. Even those, who come to Gurudwara with a sincere desire to connect with Gurbani, sit with an inner disregard for the Sangat when, in fact, Sangat is the catalyst to connect us with the Guru. Most Sikhs today read the Gurbani verses regarding Sant with a resigned apathy. This is a testament of serious deficiency in our faith, akin to someone coming to an orchard but without an anticipation to find any fruit in there. In other words, we bow to the Guru but do not really believe in what the Guru says. A deficiency of this magnitude bears equally grave results.

    It should be no surprise to us that our problems continue. We lack direction, and quibble like children lacking adult supervision. Granted that, Bani with its Divine radiance continues to keep us spiritually intrigued. Kirtan of Gurbani in Sadh Sangat is meant to convert indolent masses into spiritual giants. However, it cannot do much for those who, implicitly, have no faith in its outcome, that Sant is a real person. We may sing and read Gurbani all our life, but without faith, our inner progress remains stunted.

    We know that Guru's Darshan is in Gurbani and it is revealed through Sangat. However, Gurbani can be only as good to us as our own faith in its teaching. As a first step, we must help each other in the Sangat by being absorbed in Gurbani with a sincere desire to be uplifted by the Sangat around us. Perhaps, this phenomenon of mutual spiritual support in Sangat needs to be studied further. Additionally, Sadh Sangat or company of perfect Sikhs is essential to learning the proper inner spiritual conduct. Gurbani stresses upon Sangat as an important step towards inner perfection, just as, one lamp lights another.

    We say Shabad is the Guru and that we receive everything from Gurbani. But, let us not forget that this is so only if we also obey, what Gurbani commands (982:10-11). Worshipping Gurbani but not doing what it says is just like someone worshipping a prescription but not taking the medicine prescribed therein. That would be just another form of idolatry. Rather, to feel satisfied with mere recitation of Gurbani and the rituals, without closeness to some perfect Gursikh some time in our life, is contrary to what Gurbani exhorts (e.g., 905:12, 204:5-8, 271:5-272:10).

    Gurbani also teaches us that there is no need to worship such Sikhs. The mere sight of a Sant is uplifting. Our eyes will betray the peace and dispassionate contentment that our soul regains in their company. Singing Gurbani with them is the way to liberation (1208:13-15, 898:8-13).

    But first, through God's mercy, we need that burning desire to see them. Only then, can we benefit from their company or recognize them. To a Sant, Gurbani is alive, and the Sant has fallen in love with it. This rubs off on us. Gurbani, then, takes a bright new meaning. This is the sign of true Sadh Sangat. Then we realize how, contact with Gurbani emancipates us (612:10). This changes everything.
     
  15. Archived_member2

    Archived_member2
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    Pray Truth for all and say Satsriakaal!
    Dear all!

    The audience gathered in a building called Gurdwaaraa is not the Saadhu Sangat. This is another big illusion preacher and Baabaas have injected in minds of seekers.

    The reverend Gurus say that one receives Naam Sabad from a Saadhu, Saint and the true Guroo. I have not met one Sikh who has received the true Naam Sabad from the gathering of people.


    Balbir Singh
     
  16. pk70

    pk70
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    ( quote) Is Sant human being?"

    amarsenghera ji
    Who takes birth as human, regardless the achievements in or worldly or spiritual fields, remains human; Sant differs from other human beings only because of his personal experience with the Creator; once it happens, there is no coming back from there, a divorce from crowd thinking takes place and a light to inspire others glows.
     
  17. Huck_Finn

    Huck_Finn
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    what is maya?
     
  18. pk70

    pk70
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    Here is Guru ji's interpretation of MAYA

    ਜੈਸੀ ਅਗਨਿ ਉਦਰ ਮਹਿ ਤੈਸੀ ਬਾਹਰਿ ਮਾਇਆ ॥॥ ਮਾਇਆ ਅਗਨਿ ਸਭ ਇਕੋ ਜੇਹੀ ਕਰਤੈ ਖੇਲੁ ਰਚਾਇਆ ਜਾ ਤਿਸੁ ਭਾਣਾ ਤਾ ਜੰਮਿਆ ਪਰਵਾਰਿ ਭਲਾ ਭਾਇਆ ਲਿਵ ਛੁੜਕੀ ਲਗੀ ਤ੍ਰਿਸਨਾ ਮਾਇਆ ਅਮਰੁ ਵਰਤਾਇਆ ਏਹ ਮਾਇਆ ਜਿਤੁ ਹਰਿ ਵਿਸਰੈ ਮੋਹੁ ਉਪਜੈ ਭਾਉ ਦੂਜਾ ਲਾਇਆ ਕਹੈ ਨਾਨਕੁ ਗੁਰ ਪਰਸਾਦੀ ਜਿਨਾ ਲਿਵ ਲਾਗੀ ਤਿਨੀ ਵਿਚੇ ਮਾਇਆ ਪਾਇਆ ੨੯ ( GGS JI 921)
    As is the fire of womb within, so is the fire of mammon (Maya) without. The fires of worldly valuable and of the womb are all the same. The Creator has set agoing this play. When it pleases His, then is the child born and the family is well pleased. The Lord's Love departs, greed attaches to the child and mammon's writ begins to run. Such is this mammon, by which the Lord is forgotten, worldly love wells up and one is attached to the love of another. Says Nanak, they, who enshrine love for the Lord, by Guru's grace, obtain the Lord in the midst of mammon. (Trans. By M. S)
    ਜਿਸ ਤਰ੍ਹਾਂ ਦੀ ਅੱਗ ਗਰਭ ਸਥਾਨ ਦੇ ਅੰਦਰਵਾਰਾਂ ਹੈ, ਉਸੇ ਤਰ੍ਹਾਂ ਦੀ ਹੀ ਅੱਗ ਬਾਹਰਵਾਰਾਂ ਦੁਨਿਆਂਦਾਰੀ ਦੀ ਹੈ ਸੰਸਾਰੀ ਪਦਾਰਥਾਂ ਅਤੇ ਗਰਭ ਸਥਾਨ ਦੀਆਂ ਅੱਗਾਂ, ਸਮੂਹ ਇੱਕ ਸਮਾਨ ਹਨਸਿਰਜਣਹਾਰ ਨੇ ਇਹ ਖੇਡ ਬਣਾਈ ਹੈ ਜਦ ਉਸ ਨੂੰ ਚੰਗਾ ਲਗਦਾ ਹੈ, ਤਦ ਬਾਲ ਪੈਦਾ ਹੋ ਜਾਂਦਾ ਹੈ ਅਤੇ ਟੱਬਰ ਕਬੀਲਾ ਬੁਹਤ ਖੁਸ਼ ਹੰਦਾ ਹੈ ਪ੍ਰਭੂ ਦੀ ਪ੍ਰੀਤ ਦੂਰ ਹੋ ਜਾਂਦੀ ਹੈ, ਲੋਭ ਬਾਲ ਨੂੰ ਚਿੰਮੜ ਜਾਂਦਾ ਹੈ ਅਤੇ ਮੋਹਨੀ ਮਾਇਆ ਦਾ ਰਾਜ ਭਾਗ ਚਾਲੂ ਹੋ ਜਾਂਦਾ ਹੈ ਐਸੀ ਹੈ ਇਹ ਮੋਹਨੀ, ਜਿਸ ਦੁਆਰਾ ਪ੍ਰਭੂ ਭੁੱਲ ਜਾਂਦਾ ਹੈ, ਸੰਸਾਰੀ ਮਮਤਾ ਉਤਪੰਨ ਹੋ ਜਾਂਦੀ ਹੈ ਅਤੇ ਇਨਸਾਨ ਹੋਰਸ ਦੇ ਪਿਆਰ ਨਾਲ ਜੁੜ ਜਾਂਦਾ ਹੈ ਗੁਰੂ ਜੀ ਆਖਦੇ ਹਨ, ਜਿਨ੍ਹਾਂ ਦੀ ਗੁਰਾਂ ਦੀ ਦਇਆ ਦੁਆਰਾ ਪ੍ਰਭੂ ਨਾਲ ਪ੍ਰੀਤ ਪੈ ਜਾਂਦੀ ਹੈ, ਉਹ ਮੋਹਨੀ ਦੇ ਅੰਦਰ ਵੱਸਦੇ ਹੋਏ ਹੀ ਪ੍ਰਭੂ ਨੂੰ ਪਾ ਲੈਂਦੇ ਹਨ
    ਉਦਰ = ਮਾਂ ਦਾ ਪੇਟ ਬਾਹਰਿ = ਸੰਸਾਰ ਵਿਚਕਰਤੈ = ਕਰਤਾਰ ਨੇਜਾ ਤਿਸੁ ਭਾਣਾ = ਜਦੋਂ ਉਸ ਪ੍ਰਭੂ ਨੂੰ ਚੰਗਾ ਲੱਗਾਪਰਵਾਰਿ = ਪਰਵਾਰ ਵਿਚਭਲਾ ਭਾਇਆ = ਪਿਆਰਾ ਲੱਗਣ ਲੱਗ ਪਿਆਛੁੜਕੀ = ਮੁੱਕ ਗਈ, ਟੁੱਟ ਗਈਅਮਰੁ = ਹੁਕਮਅਮਰੁ ਵਰਤਾਇਆ = ਹੁਕਮ ਚਲਾ ਦਿੱਤਾ, ਜ਼ੋਰ ਪਾ ਲਿਆਜਿਤੁ = ਜਿਸ ਦੀ ਰਾਹੀਂਭਾਉ ਦੂਜਾ = ਪ੍ਰਭੂ ਤੋਂ ਬਿਨਾ ਹੋਰ ਦਾ ਪਿਆਰ੨੯

    ਜਿਵੇਂ ਮਾਂ ਦੇ ਪੇਟ ਵਿਚ ਅੱਗ ਹੈ ਤਿਵੇਂ ਬਾਹਰ ਜਗਤ ਵਿਚ ਮਾਇਆ (ਦੁਖਦਾਈ) ਹੈਮਾਇਆ ਤੇ ਅੱਗ ਇਕੋ ਜਿਹੀਆਂ ਹੀ ਹਨ, ਕਰਤਾਰ ਨੇ ਐਸੀ ਹੀ ਖੇਡ ਰਚ ਦਿੱਤੀ ਹੈਜਦੋਂ ਪਰਮਾਤਮਾ ਦੀ ਰਜ਼ਾ ਹੁੰਦੀ ਹੈ ਜੀਵ ਪੈਦਾ ਹੁੰਦਾ ਹੈ ਪਰਵਾਰ ਵਿਚ ਪਿਆਰਾ ਲੱਗਦਾ ਹੈ (ਪਰਵਾਰ ਦੇ ਜੀਵ ਉਸ ਨਵੇਂ ਜੰਮੇ ਬਾਲ ਨੂੰ ਪਿਆਰ ਕਰਦੇ ਹਨ, ਇਸ ਪਿਆਰ ਵਿਚ ਫਸ ਕੇ ਉਸ ਦੀ ਪ੍ਰਭੂ-ਚਰਨਾਂ ਨਾਲੋਂ) ਪ੍ਰੀਤ ਦੀ ਤਾਰ ਟੁੱਟ ਜਾਂਦੀ ਹੈ, ਮਾਇਆ ਦੀ ਤ੍ਰਿਸ਼ਨਾ ਆ ਚੰਬੜਦੀ ਹੈ, ਮਾਇਆ (ਉਸ ਉਤੇ) ਆਪਣਾ ਜ਼ੋਰ ਪਾ ਲੈਂਦੀ ਹੈਮਾਇਆ ਹੈ ਹੀ ਐਸੀ ਕਿ ਇਸ ਦੀ ਰਾਹੀਂ ਰੱਬ ਭੁੱਲ ਜਾਂਦਾ ਹੈ, (ਦੁਨੀਆ ਦਾ) ਮੋਹ ਪੈਦਾ ਹੋ ਜਾਂਦਾ ਹੈ, (ਰੱਬ ਤੋਂ ਬਿਨਾ) ਹੋਰ ਹੋਰ ਪਿਆਰ ਉਪਜ ਪੈਂਦਾ ਹੈ (ਫਿਰ ਅਜੇਹੀ ਹਾਲਤ ਵਿਚ ਆਤਮਕ ਆਨੰਦ ਕਿਥੋਂ ਮਿਲੇ?) ਨਾਨਕ ਆਖਦਾ ਹੈ-ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਨਾਲ ਜਿਨ੍ਹਾਂ ਬੰਦਿਆਂ ਦੀ ਪ੍ਰੀਤ ਦੀ ਡੋਰ ਪ੍ਰਭੂ-ਚਰਨਾਂ ਵਿਚ ਜੁੜੀ ਰਹਿੰਦੀ ਹੈ, ਉਹਨਾਂ ਨੂੰ ਮਾਇਆ ਵਿਚ ਵਰਤਦਿਆਂ ਹੀ (ਆਤਮਕ ਆਨੰਦ) ਮਿਲ ਪੈਂਦਾ ਹੈ੨੯ਭਾਵ: ਗੁਰੂ ਦੀ ਕਿਰਪਾ ਨਾਲ ਜਿਨ੍ਹਾਂ ਮਨੁੱਖਾਂ ਦੀ ਸੁਰਤਿ ਦੁਨੀਆ ਦੇ ਕਾਰ-ਵਿਹਾਰ ਕਰਦਿਆਂ ਹੀ ਪ੍ਰਭੂ-ਚਰਨਾਂ ਵਿਚ ਜੁੜੀ ਰਹਿੰਦੀ ਹੈ ਉਹਨਾਂ ਦੇ ਅੰਦਰ ਆਤਮਕ ਆਨੰਦ ਬਣਿਆ ਰਹਿੰਦਾ ਹੈਜਗਤ ਦਾ ਹਾਲ ਤਾਂ ਇਹ ਹੈ ਕਿ ਜੀਵ ਨੂੰ ਜੰਮਦੇ ਨੂੰ ਹੀ ਮਾਂ ਪਿਉ ਆਦਿਕ ਦੇ ਪਿਆਰ ਦੀ ਰਾਹੀਂ ਮਾਇਆ ਪ੍ਰਭੂ-ਚਰਨਾਂ ਨਾਲੋਂ ਵਿਛੋੜ ਲੈਂਦੀ ਹੈ ( Dr Sahib Singh Ji)


     
  19. Huck_Finn

    Huck_Finn
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    ਸਲੋਕੁ
    सलोकु ॥
    Salok.
    Shalok:

    ਉਰਿ ਧਾਰੈ ਜੋ ਅੰਤਰਿ ਨਾਮੁ
    उरि धारै जो अंतरि नामु ॥
    Ur ḏẖārai jo anṯar nām.
    One who enshrines the Naam within the heart,

    ਸਰਬ ਮੈ ਪੇਖੈ ਭਗਵਾਨੁ
    सरब मै पेखै भगवानु ॥
    Sarab mai pėkẖai bẖagvān.
    who sees the Lord God in all,

    ਨਿਮਖ ਨਿਮਖ ਠਾਕੁਰ ਨਮਸਕਾਰੈ
    निमख निमख ठाकुर नमसकारै ॥
    Nimakẖ nimakẖ ṯẖākur namaskārai.
    who, each and every moment, bows in reverence to the Lord Master -

    ਨਾਨਕ ਓਹੁ ਅਪਰਸੁ ਸਗਲ ਨਿਸਤਾਰੈ ॥੧॥
    नानक ओहु अपरसु सगल निसतारै ॥१॥
    Nānak oh apras sagal nisṯārai. ||1||
    O Nanak, such a one is the true 'touch-nothing Saint', who emancipates everyone. ||1||

    ਅਸਟਪਦੀ
    असटपदी ॥
    Asatpaḏī.
    Ashtapadee:

    ਮਿਥਿਆ ਨਾਹੀ ਰਸਨਾ ਪਰਸ
    मिथिआ नाही रसना परस ॥
    Mithi&shy;ā nāhī rasnā paras.
    One whose tongue does not touch falsehood;

    ਮਨ ਮਹਿ ਪ੍ਰੀਤਿ ਨਿਰੰਜਨ ਦਰਸ
    मन महि प्रीति निरंजन दरस ॥
    Man meh parīṯ niranjan ḏaras.
    whose mind is filled with love for the Blessed Vision of the Pure Lord,

    ਪਰ ਤ੍ਰਿਅ ਰੂਪੁ ਪੇਖੈ ਨੇਤ੍ਰ
    पर त्रिअ रूपु न पेखै नेत्र ॥
    Par ṯari&shy;a rūp na pėkẖai nėṯar.
    whose eyes do not gaze upon the beauty of others' wives,

    ਸਾਧ ਕੀ ਟਹਲ ਸੰਤਸੰਗਿ ਹੇਤ
    साध की टहल संतसंगि हेत ॥
    Sāḏẖ kī tahal saṯsang hėṯ.
    who serves the Holy and loves the congregation of saints,

    ਕਰਨ ਸੁਨੈ ਕਾਹੂ ਕੀ ਨਿੰਦਾ
    करन न सुनै काहू की निंदा ॥
    Karan na sunai kāhū kī ninḏā.
    whose ears do not listen to slander against anyone,

    ਸਭ ਤੇ ਜਾਨੈ ਆਪਸ ਕਉ ਮੰਦਾ
    सभ ते जानै आपस कउ मंदा ॥
    Sabẖ ṯė jānai āpas ka&shy;o manḏā.
    who deems himself to be the worst of all,

    ਗੁਰ ਪ੍ਰਸਾਦਿ ਬਿਖਿਆ ਪਰਹਰੈ
    गुर प्रसादि बिखिआ परहरै ॥
    Gur parsāḏ bikẖi&shy;ā parharai.
    who, by Guru's Grace, renounces corruption,

    ਮਨ ਕੀ ਬਾਸਨਾ ਮਨ ਤੇ ਟਰੈ
    मन की बासना मन ते टरै ॥
    Man kī bāsnā man ṯė tarai.
    who banishes the mind's evil desires from his mind,

    ਇੰਦ੍ਰੀ ਜਿਤ ਪੰਚ ਦੋਖ ਤੇ ਰਹਤ
    इंद्री जित पंच दोख ते रहत ॥
    Inḏrī jiṯ pancẖ ḏokẖ ṯė rahaṯ.
    who conquers his sexual instincts and is free of the five sinful passions -

    ਨਾਨਕ ਕੋਟਿ ਮਧੇ ਕੋ ਐਸਾ ਅਪਰਸ ॥੧॥
    नानक कोटि मधे को ऐसा अपरस ॥१॥
    Nānak kot maḏẖė ko aisā apras. ||1||
    O Nanak, among millions, there is scarcely one such 'touch-nothing Saint'. ||1||

    ਬੈਸਨੋ ਸੋ ਜਿਸੁ ਊਪਰਿ ਸੁਪ੍ਰਸੰਨ
    बैसनो सो जिसु ऊपरि सुप्रसंन ॥
    Baisno so jis ūpar suparsan.
    The true Vaishnaav, the devotee of Vishnu, is the one with whom God is thoroughly pleased.

    ਬਿਸਨ ਕੀ ਮਾਇਆ ਤੇ ਹੋਇ ਭਿੰਨ
    बिसन की माइआ ते होइ भिंन ॥
    Bisan kī mā&shy;i&shy;ā ṯė ho&shy;ė bẖinn.
    He dwells apart from Maya.

    ਕਰਮ ਕਰਤ ਹੋਵੈ ਨਿਹਕਰਮ
    करम करत होवै निहकरम ॥
    Karam karaṯ hovai nihkaram.
    Performing good deeds, he does not seek rewards.

    ਤਿਸੁ ਬੈਸਨੋ ਕਾ ਨਿਰਮਲ ਧਰਮ
    तिसु बैसनो का निरमल धरम ॥
    Ŧis baisno kā nirmal ḏẖaram.
    Spotlessly pure is the religion of such a Vaishnaav;

    ਕਾਹੂ ਫਲ ਕੀ ਇਛਾ ਨਹੀ ਬਾਛੈ
    काहू फल की इछा नही बाछै ॥
    Kāhū fal kī icẖẖā nahī bācẖẖai.
    he has no desire for the fruits of his labors.

    ਕੇਵਲ ਭਗਤਿ ਕੀਰਤਨ ਸੰਗਿ ਰਾਚੈ
    केवल भगति कीरतन संगि राचै ॥
    Kėval bẖagaṯ kīrṯan sang rācẖai.
    He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lord's Glory.

    ਮਨ ਤਨ ਅੰਤਰਿ ਸਿਮਰਨ ਗੋਪਾਲ
    मन तन अंतरि सिमरन गोपाल ॥
    Man ṯan anṯar simran gopāl.
    Within his mind and body, he meditates in remembrance on the Lord of the Universe.

    ਸਭ ਊਪਰਿ ਹੋਵਤ ਕਿਰਪਾਲ
    सभ ऊपरि होवत किरपाल ॥
    Sabẖ ūpar hovaṯ kirpāl.
    He is kind to all creatures.

    ਆਪਿ ਦ੍ਰਿੜੈ ਅਵਰਹ ਨਾਮੁ ਜਪਾਵੈ
    आपि द्रिड़ै अवरह नामु जपावै ॥
    Āp ḏariṛai avrah nām japāvai.
    He holds fast to the Naam, and inspires others to chant it.

    ਨਾਨਕ ਓਹੁ ਬੈਸਨੋ ਪਰਮ ਗਤਿ ਪਾਵੈ ॥੨॥
    नानक ओहु बैसनो परम गति पावै ॥२॥
    Nānak oh baisno param gaṯ pāvai. ||2||
    O Nanak, such a Vaishnaav obtains the supreme status. ||2||
     
    #18 Huck_Finn, Jun 9, 2008
    Last edited by a moderator: Jan 5, 2016
  20. Huck_Finn

    Huck_Finn
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    pk70

    thank you for bearing it with me :)

    its always a pleasure to read your responses to my queries.
     
  21. pk70

    pk70
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    amarsengheraji

    My Pleasure! Let me also thank you for posting a beautiful Guru Shabad along with a Slok for it expresses the essence of Gurmat. I am going to book -mark it. So Beautiful !
     

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