- Sep 3, 2009
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The complete Shabd as composed by Guru Arjun ji and recorded on page 392 of the Sri Guru Granth Sahib (SGGS) is as follows:
ਆਸਾ ਮਹਲਾ ੫ ॥ Asa Mehla 5 (SGGS Page 392)
ਆਠ ਪਹਰ ਨਿਕਟਿ ਕਰਿ ਜਾਨੈ ॥ ਪ੍ਰਭ ਕਾ ਕੀਆ ਮੀਠਾ ਮਾਨੈ ॥ Aath Pehr Nikt Kar Janeiy. Prabh Ka Keeya Mitha Maneiy.
ਏਕੁ ਨਾਮੁ ਸੰਤਨ ਆਧਾਰੁ ॥ ਹੋਇ ਰਹੇ ਸਭ ਕੀ ਪਗ ਛਾਰੁ ॥ ੧ ॥ Ek Nam Santn Adhar. Hoey Rhey Sabh Ki Pug Char.
ਸੰਤ ਰਹਤ ਸੁਨਹੁ ਮੇਰੇ ਭਾਈ ॥ ਉਆ ਕੀ ਮਹਿਮਾ ਕਥਨੁ ਨ ਜਾਈ ॥ ੧ ॥ ਰਹਾਉ ॥ Sant Reht Sunho Merey Bhayi. Ua Ki Mehma Kathn Na Jayi. Rahao.
ਵਰਤਣਿ ਜਾ ਕੈ ਕੇਵਲ ਨਾਮ ॥ ਅਨਦ ਰੂਪ ਕੀਰਤਨੁ ਬਿਸ੍ਰਾਮ ॥ Vartann Ja Keiy Kevl Nam. Anud Roop Kirtan Bisram.
ਮਿਤ੍ਰ ਸਤ੍ਰੁ ਜਾ ਕੈ ਏਕ ਸਮਾਨੈ ॥ ਪ੍ਰਭ ਅਪੁਨੇ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਨੈ ॥ ੨ ॥ Mitr Satr Ja Keiy Eyk Smaneiy. Prabh Apney Bin Avar Na Janeiy.
ਕੋਟਿ ਕੋਟਿ ਅਘ ਕਾਟਨਹਾਰਾ ॥ ਦੁਖ ਦੂਰਿ ਕਰਨ ਜੀਅ ਕੇ ਦਾਤਾਰਾ ॥ Koat Koat Agh Kattunhara. Dukh Dur Karn Jea Kay Datara.
ਸੂਰਬੀਰ ਬਚਨ ਕੇ ਬਲੀ ॥ ਕਉਲਾ ਬਪੁਰੀ ਸੰਤੀ ਛਲੀ ॥ ੩ ॥ Surbeer Bachan Kay Blee. Kaula Bapuri Santi Chlee
ਤਾ ਕਾ ਸੰਗੁ ਬਾਛਹਿ ਸੁਰਦੇਵ ॥ ਅਮੋਘ ਦਰਸੁ ਸਫਲ ਜਾ ਕੀ ਸੇਵ ॥ Ta Ka Sang Bachei Surdev. Amogh Dars Safl Ja Ki Sev.
ਕਰ ਜੋੜਿ ਨਾਨਕੁ ਕਰੇ ਅਰਦਾਸਿ ॥ ਮੋਹਿ ਸੰਤਹ ਟਹਲ ਦੀਜੈ ਗੁਣਤਾਸਿ ॥ ੪ ॥ Kar Jorr Nanak Krey Ardas. Mohe Santeh Tehl Dejay Gunntas.
Given that the Rahao verse contains the primary message of the shabd around which the remaining verses of the shabd revolve, this verse needs to be understood first. The Rahao verse is
ਸੰਤ ਰਹਤ ਸੁਨਹੁ ਮੇਰੇ ਭਾਈ ॥ ਉਆ ਕੀ ਮਹਿਮਾ ਕਥਨੁ ਨ ਜਾਈ ॥ ੧ ॥ ਰਹਾਉ ॥ Sant Reht Sunho Merey Bhayi. Ua Ki Mehma Kathn Na Jayi.
UNDERSTANDING THE WORD ਸੰਤ SANT
The word ਸੰਤ sant needs to be understood within the context of Gurbani and Gurmat.
Outside the confines of Gurbani it is used to address a certain group or class of people. The claim is that ਸੰਤ sant is a title for spiritually elevated human beings.
Such a definition and application has NO place in Gurmat and is NOT supported by Gurbani on the following two grounds.
FIRST, no Sikh was ever referred to or addressed as “sant” during the entire Guru period of 1469 till 1708. Even the most prominent of Sikhs such as Mardana ji who accompanied Guru Nanak throughout his life; Gurdas ji – in whose hand the Pothi Sahib was first transcribed; Dyala ji, Sati Das ji and Mati Das ji who were martyred together with ninth Guru Teg Bahadur ji; and all Panj Pyare who took and administered the baptism of Khande Di Pahul from and to Guru Gobind Singh ji – carried the title of BHAI.
Based on this point alone, the word ਸੰਤ sant could NOT have been used by the Guru for a class or group of human beings that were not in existence within Gurmat and not recognised by the Gurus.
SECOND, the use of the word ਸੰਤ sant for a collective group or class of persons is critiqued in Gurbani. Bhagat Kabir says on Page 476 of the SGGS. ਆਸਾ ॥ ਗਜ ਸਾਢੇ ਤੈ ਤੈ ਧੋਤੀਆ ਤਿਹਰੇ ਪਾਇਨਿ ਤਗ ॥ ਗਲੀ ਜਿਨਾ ਜਪਮਾਲੀਆ ਲੋਟੇ ਹਥਿ ਨਿਬਗ ॥ ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥ ੧ ॥ ਐਸੇ ਸੰਤ ਨ ਮੋ ਕਉ ਭਾਵਹਿ ॥ ਡਾਲਾ ਸਿਉ ਪੇਡਾ ਗਟਕਾਵਹਿ ॥ ੧ ॥ ਰਹਾਉ ॥ Asa. Gaj Sadhey Tey Tey Dhotian Tehrey Payean Tug. Galin Jina Jup Maliya, Lotey Huth Nibug. Oye Har Kay Sant Na Akheay Banares Kay Thugg. Aisay Sant Na Mo Ko Bhavey. Dala Sio Peyda Gurkavey.
Bhagat ji is describing a group / class of people who have labelled themselves as “sants.” These self-proclaimed “sants” classify themselves by a certain identity of dress (dhotia) and symbols (tug) as well as religious paraphernalia (Jup Malia – rosary- and Nibug Lotey – shining begging bowls).
Readers will note that the object of critique is not the symbols or identity per se, since these symbols and identity may vary as they indeed have amongst the different groups of “sants.” The critique is over the claim that this group of people are of an elevated status purely on the basis of the self-proclaimed title of “sant.”
Kabir critiques them as deceitful people with a self-ordained religiosity (Benares Kay Thugg). He further declares that he does not accept this group. He reasons that they are corrupted self-proclaimed cheats who are so tainted with greed as to “consume not just the fruit, but the seed, branches and the entire tree even.”
Based on this second point too, the word ਸੰਤ sant could NOT have been used by the Guru for a class or group of human beings that were critiqued in Gurbani.
It is worth noting that in line with the above two principles, there is no record of any one SIKH bearing the title ਸੰਤ sant from after the Guru period from 1708 till the early twentieth century. Sikhs who laid down their lives in this post-Guru period – Mani Singh ji, Taru Singh Ji, Shabeg Singh ji, Lachman Singh Ji and countless others were all given the title of BHAI.
The first Sikh to adorn the title of “sant” was one Attar Singh who was a soldier in the British Army in Punjab. He was given the title by the British in 1905 – together with four others. They were sent to various parts of Punjab (Attar Singh went to his village Mastuana) to do their bidding -which was to weaken Sikhs by wilting their faith in the SGGS. This was achieved by the British ordained “sants” by entangling Sikhs in discarded rituals such as endless mantra recitations. He goal was to make Sikhs beholden to these human “sants.” The British bestowed “sant-hood” was propagated through fake accounts of the “abilities” of these “sants’ – accounts that were often verified by their British handlers. One such account relating to Attar Singh of Mastuana was his ability to be on duty at the barracks at the same time as he was “preaching Sikhi” in his village.
In the 100 years since Attar Singh, some 20,000 dera outfits exist in the villages of Punjab and each is owned and run by a self-proclaimed “sant”.
The Gurbani verse of Guru Amardas ji on page 491 of the SGGS: ਹਿਰਦੈ ਜਿਨੑ ਕੈ ਕਪਟੁ ਵਸੈ ਬਾਹਰਹੁ ਸੰਤ ਕਹਾਹਿ ॥ Hirdey Jin Key Kappat Basey Bahron Sant Kahayey. (The desire to be labelled as “sant” based on an external identity signifies a spiritually corrupt mind) is a clear injunction of prohibition of the practise of self-proclamation (Sant Khayey).
As if 20,000 self-proclaimed ‘sants’ are not enough, there is currently a pressure group sort of organization that calls itself SANT SAMAJ (An Organization / Community of “sants”). The notion of being spiritually elevated is so rare that the claim of a “community” of such persons is a clear contradiction of terms.
The Gurbani verse ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥ Oye Har Kay Sant Na Akhiyeay Banares Kay Thugg (They call themselves “sant” as their self-proclaimed title, but they are crooks within the community of the spiritual) is also clear injunction of prohibition of such behaviour.
WHAT DOES THE WORD ਸੰਤ SANT MEAN IN GURBANI?
The word SANT appears in the following FOUR contexts in the SGGS.
1) For THE CREATOR. When used such, it always appears as singular. It is used, for instance, in the verse of Guru Arjun on page 97 of the SGGS: ਭਾਗੁ ਹੋਆ ਗੁਰਿ ਸੰਤੁ ਮਿਲਾਇਆ ॥ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਘਰ ਮਹਿ ਪਾਇਆ ॥ Bhaag Hoa Gur Sant Milaeya. Prabh Abhinasi Ghar Mein Paya. Meaning I am blessed that my Guru has united me with God (Sant).
2) For THE GURU. When used such, it also appears as singular. It is used, for instance, in the Verse of Guru Ramdas ji on page 667 of the SGGS: ਹਰਿ ਕਾ ਸੰਤੁ ਸਤਗੁਰੁ ਸਤ ਪੁਰਖਾ ਜੋ ਬੋਲੈ ਹਰਿ ਹਰਿ ਬਾਨੀ ॥ Har Ka Sant Satgur Sat Purkha Jo Boley Har Har Bani. Meaning: The Divine Guru (Har Ka Sant) is Creator Connected (Sat Purkha) and Creator Connecting (Sat Gur) and Discourses Omnipresent Creator Related Bani (Boley Har Har Bani).
Guru Arjun on page 622 of the SGGS has this verse: ਸੰਤ ਕਾ ਮਾਰਗੁ ਧਰਮ ਕੀ ਪਉੜੀ ਕੋ ਵਡਭਾਗੀ ਪਾਏ ॥ Sant Ka Marug Dharam Kee Pauree. Meaning the Path (Marag) of Spirituality (Dharam) is established step by step (Pauree) by the Guru and realized (Paye) through the blessings of the Guru.
In another verse on page 867 of the SGGS, Guru Arjun uses the word SANT in singular as follows: ਸੋਈ ਸੰਤੁ ਜਿ ਭਾਵੈ ਰਾਮ ॥ ਸੰਤ ਗੋਬਿੰਦ ਕੈ ਏਕੈ ਕਾਮ ॥ 1 ॥ ਰਹਾਉ ॥ Soi Sant Jay Bhavey Raam. Sant Gobind Keiy Ekey Kaam. So SANT in the verse refers to Guru. My Guru (Soi Sant) is blessed (Bhavey) by the Creator (Raam).
In no circumstances can the above verses refer to any human entity other than the CREATOR or the Guru himself. The claim that the word SANT is used in Gurbani for the class / group of people who have proclaimed themselves as such thus falls flat.
On page 280 of the SGGS, Guru Arjun provides what can be described as the most comprehensive explanation of the word SANT. Some 60 verses are composed one after another – all containing the word SANT. Immediately after completing these verses, Guru Arjun states in the clearest of terms: ਮਾਨੁਖ ਕੀ ਟੇਕ ਬ੍ਰਿਥੀ ਸਭ ਜਾਨੁ ॥ ਦੇਵਨ ਕਉ ਏਕੈ ਭਗਵਾਨੁ ॥ Manukh Ki Teik Birthee Sabh Jaan. Devun Kao Ekeiy Bhagwan.
Guru ji is saying that the giver is the One Creator (Sant) and that reliance of such giving from a human (Manukh) is completely in vain (Birthee Sab Jaan). This verse and its placement at the close of a long discourse on the concept of SANT makes it clear that Guru Arjun is using the word SANT for the Creator and things relating to the Creator such as His Command. He makes clear that he is NOT using it for a class or group of the human beings.
3) For GENUINE seekers of the Creator. In this case, the usage is in the plural or as second person. The root of the word SANT is SAT (meaning the Creator who is in existance). So the meaning of Sant is “one seeking to connect with SAT”. In reality therefore SANT in this third context or its equivalent – SANTHO, SANTUN, etc. is in the plural form and refers to us Sikhs. SANT is what our Gurus want us to be – seekers of SAT (the Creator Within).
The following verse of Guru Arjun on page 621 of the SGGS is illustrative: ਸੰਤਹੁ ਰਾਮ ਨਾਮਿ ਨਿਸਤਰੀਐ ॥ Santho Raam Naam Nistereriya. (O Seekers of the Creator (Sikhs), the Way to Successful Spirituality Is to Acquire Godly (Raam) Virtues (Naam).
4) For a CRITIQUED class / group of people who either proclaim themselves “sant”, add it to their names, use it as a title, or desire to be called such by others. Gurbani critiques this group of people on the following grounds:
A. It is discriminatory because this class is saying they are higher than the lay people. On the other hand, the accepted honorific of BHAI in Gurmat denotes equality and brotherhood of mankind.
B. It is anti-thesis to control of ego. Calling one’s self higher than others is not spirituality sanctioned.
C. Our Gurus did not support the use of “spiritual” titles that were in vogue then – Sri 108, Chatur Vedi, Duvedi, Trivedi, Sri 111 etc. These titles were meant to denote how many religious books one had read of the 108 Upnishdas, 18 Puranas and 4 Vedas. The mere reading of any kind of spiritual texts (including the SGGS) is of little value in Sikhi as it does no more than feeds one’s ego. The ego relies on the basis that “I have read x number of texts y number of times.” The Gurbani injunction is to understand, accept, believe, inculcate, internalize and become the messages.
Based on the discussion above then, we can attempt to interpret the Rahao verse as follows:
ਸੰਤ ਰਹਤ ਸੁਨਹੁ ਮੇਰੇ ਭਾਈ ॥ ਉਆ ਕੀ ਮਹਿਮਾ ਕਥਨੁ ਨ ਜਾਈ ॥ ੧ ॥ ਰਹਾਉ ॥ Sant Reht Sunho Merey Bhayi. Ua Ki Mehma Kathn Na Jayi.
Sant – The Creator. Reht – Code, Rule, Law, Order; Hukm. Sunho – Lit. Listen; abide, internalize. Merey Bhayi – O Mind. Ua Ki – Of that, it. Mehma – Praise, laudation, tribute, greatness, value. Kathan Na Jayi – Beyond words, unspeakable, cannot be narrated.
Internalize the Hukm of the Creator, O Mind; it’s Value to My Spirituality is Beyond Narration.
BLUE: Context of Gurbani
Now, the First verse of the shabd:
ਆਠ ਪਹਰ ਨਿਕਟਿ ਕਰਿ ਜਾਨੈ ॥ ਪ੍ਰਭ ਕਾ ਕੀਆ ਮੀਠਾ ਮਾਨੈ ॥ Aath Pehr Nikt Kar Janeiy. Prabh Ka Keeya Mitha Maneiy.
Aath Pehr – Lit. 24 hours; at all times; always. Nikt Kar – Lit. Near; Within. Janeiy – Lit. Know; Realize. Prabh Ka Keeya – Will / Hukm of the Creator. Mitha – Lit. Sweet. Maneiy – Accept. Mitha Maneiy– Accept Willingly; Submit.
Realize the Hukm Within Always O Mind; Submit to the Will of the Creator.
BLUE: Context from Previous Verse
ਏਕੁ ਨਾਮੁ ਸੰਤਨ ਆਧਾਰੁ ॥ ਹੋਇ ਰਹੇ ਸਭ ਕੀ ਪਗ ਛਾਰੁ ॥ ੧ ॥ Ek Nam Santn Adhar. Hoey Rhey Sabh Ki Pug Char.
Ek – One Creator. Nam – Virtues. Ek Nam – Divine Virtues, Santn – Plural. Seekers of Realization of Sat (the Creator). Adhar – Lit. Support, base; figurative: Nourishment. Hoey – Become. Rhey – Remain. Sabh Ki – of all (Virtues). Pug Char – lit., dust of the feet; figurative: Humility.
Divine Virtues Nourish Seekers of Realization; Become Them (Divine Virtues) All and Remain in Humility
ਸੰਤ ਰਹਤ ਸੁਨਹੁ ਮੇਰੇ ਭਾਈ ॥ ਉਆ ਕੀ ਮਹਿਮਾ ਕਥਨੁ ਨ ਜਾਈ ॥ ੧ ॥ ਰਹਾਉ ॥ Sant Reht Sunho Merey Bhayi. Ua Ki Mehma Kathn Na Jayi.
Internalize the Hukm of the Creator, O Mind; It’s Value to My Spirituality is Beyond Narration.
BLUE: Context of Gurbani
ਵਰਤਣਿ ਜਾ ਕੈ ਕੇਵਲ ਨਾਮ ॥ ਅਨਦ ਰੂਪ ਕੀਰਤਨੁ ਬਿਸ੍ਰਾਮ ॥ Vartann Ja Keiy Kevl Nam. Anud Roop Kirtan Bisram.
Vartann – Daily Sustenance. Ja Keiy – Of my Spirituality. Kevl – Only, solely. Nam – Divine Virtues. Anud – Bliss. Roop – Take form; Become. Kirtan – Melody. Bisram – Lit. rest; calm, peace.
Divine Virtues Are My Sole Daily Sustenance; My Spirituality Has Become Blissful, Melodious and Peaceful
BLUE: Context of Gurbani
ਮਿਤ੍ਰ ਸਤ੍ਰੁ ਜਾ ਕੈ ਏਕ ਸਮਾਨੈ ॥ ਪ੍ਰਭ ਅਪੁਨੇ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਨੈ ॥ ੨ ॥ Mitr Satr Ja Keiy Eyk Smaneiy. Prabh Apney BinAvar Na Janeiy.
Mitr – Friend. Satr – Foe. Mitr Satr – Humankind. Ja Keiy – In Such. Eyk Smaneiy – On par; equal, same; Becomes One. Prabh – Creator. Apney – Mine. Bin Avar – Other than. Na – None. Bin Avar Na – In all. Janeiy– Lit, know; Realize.
In Such Bliss and Peace, Humankind Becomes One; I Realize None Other Than My Creator in All.
BLUE: Context from Previous Verse
ਕੋਟਿ ਕੋਟਿ ਅਘ ਕਾਟਨਹਾਰਾ ॥ ਦੁਖ ਦੂਰਿ ਕਰਨ ਜੀਅ ਕੇ ਦਾਤਾਰਾ ॥ Koat Koat Agh Kattunhara. Dukh Dur Karn Jea Kay Datara.
Koat Koat – Lit. Millions upon millions; All, Complete. Agh – Agony, Anguish. Kattunhara – Eradicate. Dukh – Pain, Sorrow. Dur Karn – Eliminate. Jea Kay – Of life, of Spiritual Life. Datara – Giver, provider.
Such Realization of the Provider of My Spiritual Life Eradicates All Anguish and Eliminates Sorrow
BLUE: Context from Previous Verse
ਸੂਰਬੀਰ ਬਚਨ ਕੇ ਬਲੀ ॥ ਕਉਲਾ ਬਪੁਰੀ ਸੰਤੀ ਛਲੀ ॥ ੩ ॥ Surbeer Bachan Kay Blee. Kaula Bapuri Santi Chlee
Surbeer– Lit. Warrior; Courageous. Bachan – Words, Advice, Message. Kay – of. Blee – from ਬਲਵੰਤ Balvant – Strong, powerful, potent. Kaula – Temporal Materialism. Bapuri – Wretched. Debilitating. Santi – Pronounced Santi(n) with a bindi. Through the Sant, through My Guru. Chlee – Overcome.
I Overcame Wretched Temporal Materialism Through My Guru’s Courageous and Potent Spiritual Messages
BLUE: Context from Previous Verse
ਤਾ ਕਾ ਸੰਗੁ ਬਾਛਹਿ ਸੁਰਦੇਵ ॥ ਅਮੋਘ ਦਰਸੁ ਸਫਲ ਜਾ ਕੀ ਸੇਵ ॥ Ta Ka Sang Bachei Surdev. Amogh Dars Safl Ja Ki Sev.
Ta Ka – Of that. Sang – Company. Bachei – Seek, desire. Surdev. – Divine, Divinity. Amogh – Invaluable. Dars – Philosophy, messages. Safl – Successful, worthy. Ja Ki – Of Whom, Whose. Sev – from ਸੇਵਕ Sevak – follower, disciple; discipleship.
My Divinity Desires the Company of that Guru; Whose Messages Are Invaluable and Discipleship Worthy
BLUE: Context from Previous Verse
ਕਰ ਜੋੜਿ ਨਾਨਕੁ ਕਰੇ ਅਰਦਾਸਿ ॥ ਮੋਹਿ ਸੰਤਹ ਟਹਲ ਦੀਜੈ ਗੁਣਤਾਸਿ ॥ ੪ ॥ Kar Jorr Nanak Krey Ardas. Mohe Santeh Tehl Dejay Gunntas.
Kar Jorr – Lit. with folded hands; humbly. Krey – Makes, does. Ardas – Supplication. Mohe – Me, mine. Santeh – Of the Sant, of the Guru. Tehl – to serve; to be a disciple of. Dejay – Give, Provide. Gunntas – Treasure of Divine Virtues.
Nanak’s Supplication is in Humility; To Be the Disciple of the Guru Who Provides Me with A Treasure of Divine Virtues.
Notes:
1. The correct interpretation of the word ਸੰਤ Sant and its derivatives ਸੰਤੀ Santi(n) and ਸੰਤਹ Santeh in the final three verses is CRUCIAL in getting to the correct messages of the shabd.
2. In the final verse Guru Arjun is asking to be provided with a “treasure of divine virtues”. These treasures cannot come from a human being or class of beings who proclaim themselves as “sant.” It can only come from the Guru. The word ਸੰਤਹ Santeh (of the sant) therefore means “of the Guru.”
3. In the second last verse, Guru ji is desirous of the company of a “sant” whose “messages are invaluable and discipleship worthy.” Again such can only come from the Guru.
4. In the verse preceding that, Guru Arjun ji is saying “I overcame temporal materialism through the Sant’s (ਸੰਤੀ Santi(n)) courageous and potent spiritual messages.” Such messages can only come from the Guru. It is clear therefore that this derivate word ਸੰਤੀ Santi(n) refers to the Guru.
5. The above interpretations become possible through the correct interpretation of the word ਸੰਤ Sant in the Rahao verse. Guru Arjun uses the words ਸੰਤ ਰਹਤ Sant Reht in the Rahao Verse. Given that the word ਰਹਤ Reht means “discipline, rule, order, law” etc., and given that Guru Arjun is addressing his mind to “internalize that Reht” – the word “sant” in this verse can only mean “the Creator” and “sant reht” as the “Creator’s law, order or Hukm.”
6. It would be a mockery of Gurbani, not to mention that of the spirituality of Guru Arjun to translate “sant reht” as the “discipline of those who proclaim themselves as “sant.”
End.
ਆਸਾ ਮਹਲਾ ੫ ॥ Asa Mehla 5 (SGGS Page 392)
ਆਠ ਪਹਰ ਨਿਕਟਿ ਕਰਿ ਜਾਨੈ ॥ ਪ੍ਰਭ ਕਾ ਕੀਆ ਮੀਠਾ ਮਾਨੈ ॥ Aath Pehr Nikt Kar Janeiy. Prabh Ka Keeya Mitha Maneiy.
ਏਕੁ ਨਾਮੁ ਸੰਤਨ ਆਧਾਰੁ ॥ ਹੋਇ ਰਹੇ ਸਭ ਕੀ ਪਗ ਛਾਰੁ ॥ ੧ ॥ Ek Nam Santn Adhar. Hoey Rhey Sabh Ki Pug Char.
ਸੰਤ ਰਹਤ ਸੁਨਹੁ ਮੇਰੇ ਭਾਈ ॥ ਉਆ ਕੀ ਮਹਿਮਾ ਕਥਨੁ ਨ ਜਾਈ ॥ ੧ ॥ ਰਹਾਉ ॥ Sant Reht Sunho Merey Bhayi. Ua Ki Mehma Kathn Na Jayi. Rahao.
ਵਰਤਣਿ ਜਾ ਕੈ ਕੇਵਲ ਨਾਮ ॥ ਅਨਦ ਰੂਪ ਕੀਰਤਨੁ ਬਿਸ੍ਰਾਮ ॥ Vartann Ja Keiy Kevl Nam. Anud Roop Kirtan Bisram.
ਮਿਤ੍ਰ ਸਤ੍ਰੁ ਜਾ ਕੈ ਏਕ ਸਮਾਨੈ ॥ ਪ੍ਰਭ ਅਪੁਨੇ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਨੈ ॥ ੨ ॥ Mitr Satr Ja Keiy Eyk Smaneiy. Prabh Apney Bin Avar Na Janeiy.
ਕੋਟਿ ਕੋਟਿ ਅਘ ਕਾਟਨਹਾਰਾ ॥ ਦੁਖ ਦੂਰਿ ਕਰਨ ਜੀਅ ਕੇ ਦਾਤਾਰਾ ॥ Koat Koat Agh Kattunhara. Dukh Dur Karn Jea Kay Datara.
ਸੂਰਬੀਰ ਬਚਨ ਕੇ ਬਲੀ ॥ ਕਉਲਾ ਬਪੁਰੀ ਸੰਤੀ ਛਲੀ ॥ ੩ ॥ Surbeer Bachan Kay Blee. Kaula Bapuri Santi Chlee
ਤਾ ਕਾ ਸੰਗੁ ਬਾਛਹਿ ਸੁਰਦੇਵ ॥ ਅਮੋਘ ਦਰਸੁ ਸਫਲ ਜਾ ਕੀ ਸੇਵ ॥ Ta Ka Sang Bachei Surdev. Amogh Dars Safl Ja Ki Sev.
ਕਰ ਜੋੜਿ ਨਾਨਕੁ ਕਰੇ ਅਰਦਾਸਿ ॥ ਮੋਹਿ ਸੰਤਹ ਟਹਲ ਦੀਜੈ ਗੁਣਤਾਸਿ ॥ ੪ ॥ Kar Jorr Nanak Krey Ardas. Mohe Santeh Tehl Dejay Gunntas.
Given that the Rahao verse contains the primary message of the shabd around which the remaining verses of the shabd revolve, this verse needs to be understood first. The Rahao verse is
ਸੰਤ ਰਹਤ ਸੁਨਹੁ ਮੇਰੇ ਭਾਈ ॥ ਉਆ ਕੀ ਮਹਿਮਾ ਕਥਨੁ ਨ ਜਾਈ ॥ ੧ ॥ ਰਹਾਉ ॥ Sant Reht Sunho Merey Bhayi. Ua Ki Mehma Kathn Na Jayi.
UNDERSTANDING THE WORD ਸੰਤ SANT
The word ਸੰਤ sant needs to be understood within the context of Gurbani and Gurmat.
Outside the confines of Gurbani it is used to address a certain group or class of people. The claim is that ਸੰਤ sant is a title for spiritually elevated human beings.
Such a definition and application has NO place in Gurmat and is NOT supported by Gurbani on the following two grounds.
FIRST, no Sikh was ever referred to or addressed as “sant” during the entire Guru period of 1469 till 1708. Even the most prominent of Sikhs such as Mardana ji who accompanied Guru Nanak throughout his life; Gurdas ji – in whose hand the Pothi Sahib was first transcribed; Dyala ji, Sati Das ji and Mati Das ji who were martyred together with ninth Guru Teg Bahadur ji; and all Panj Pyare who took and administered the baptism of Khande Di Pahul from and to Guru Gobind Singh ji – carried the title of BHAI.
Based on this point alone, the word ਸੰਤ sant could NOT have been used by the Guru for a class or group of human beings that were not in existence within Gurmat and not recognised by the Gurus.
SECOND, the use of the word ਸੰਤ sant for a collective group or class of persons is critiqued in Gurbani. Bhagat Kabir says on Page 476 of the SGGS. ਆਸਾ ॥ ਗਜ ਸਾਢੇ ਤੈ ਤੈ ਧੋਤੀਆ ਤਿਹਰੇ ਪਾਇਨਿ ਤਗ ॥ ਗਲੀ ਜਿਨਾ ਜਪਮਾਲੀਆ ਲੋਟੇ ਹਥਿ ਨਿਬਗ ॥ ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥ ੧ ॥ ਐਸੇ ਸੰਤ ਨ ਮੋ ਕਉ ਭਾਵਹਿ ॥ ਡਾਲਾ ਸਿਉ ਪੇਡਾ ਗਟਕਾਵਹਿ ॥ ੧ ॥ ਰਹਾਉ ॥ Asa. Gaj Sadhey Tey Tey Dhotian Tehrey Payean Tug. Galin Jina Jup Maliya, Lotey Huth Nibug. Oye Har Kay Sant Na Akheay Banares Kay Thugg. Aisay Sant Na Mo Ko Bhavey. Dala Sio Peyda Gurkavey.
Bhagat ji is describing a group / class of people who have labelled themselves as “sants.” These self-proclaimed “sants” classify themselves by a certain identity of dress (dhotia) and symbols (tug) as well as religious paraphernalia (Jup Malia – rosary- and Nibug Lotey – shining begging bowls).
Readers will note that the object of critique is not the symbols or identity per se, since these symbols and identity may vary as they indeed have amongst the different groups of “sants.” The critique is over the claim that this group of people are of an elevated status purely on the basis of the self-proclaimed title of “sant.”
Kabir critiques them as deceitful people with a self-ordained religiosity (Benares Kay Thugg). He further declares that he does not accept this group. He reasons that they are corrupted self-proclaimed cheats who are so tainted with greed as to “consume not just the fruit, but the seed, branches and the entire tree even.”
Based on this second point too, the word ਸੰਤ sant could NOT have been used by the Guru for a class or group of human beings that were critiqued in Gurbani.
It is worth noting that in line with the above two principles, there is no record of any one SIKH bearing the title ਸੰਤ sant from after the Guru period from 1708 till the early twentieth century. Sikhs who laid down their lives in this post-Guru period – Mani Singh ji, Taru Singh Ji, Shabeg Singh ji, Lachman Singh Ji and countless others were all given the title of BHAI.
The first Sikh to adorn the title of “sant” was one Attar Singh who was a soldier in the British Army in Punjab. He was given the title by the British in 1905 – together with four others. They were sent to various parts of Punjab (Attar Singh went to his village Mastuana) to do their bidding -which was to weaken Sikhs by wilting their faith in the SGGS. This was achieved by the British ordained “sants” by entangling Sikhs in discarded rituals such as endless mantra recitations. He goal was to make Sikhs beholden to these human “sants.” The British bestowed “sant-hood” was propagated through fake accounts of the “abilities” of these “sants’ – accounts that were often verified by their British handlers. One such account relating to Attar Singh of Mastuana was his ability to be on duty at the barracks at the same time as he was “preaching Sikhi” in his village.
In the 100 years since Attar Singh, some 20,000 dera outfits exist in the villages of Punjab and each is owned and run by a self-proclaimed “sant”.
The Gurbani verse of Guru Amardas ji on page 491 of the SGGS: ਹਿਰਦੈ ਜਿਨੑ ਕੈ ਕਪਟੁ ਵਸੈ ਬਾਹਰਹੁ ਸੰਤ ਕਹਾਹਿ ॥ Hirdey Jin Key Kappat Basey Bahron Sant Kahayey. (The desire to be labelled as “sant” based on an external identity signifies a spiritually corrupt mind) is a clear injunction of prohibition of the practise of self-proclamation (Sant Khayey).
As if 20,000 self-proclaimed ‘sants’ are not enough, there is currently a pressure group sort of organization that calls itself SANT SAMAJ (An Organization / Community of “sants”). The notion of being spiritually elevated is so rare that the claim of a “community” of such persons is a clear contradiction of terms.
The Gurbani verse ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥ Oye Har Kay Sant Na Akhiyeay Banares Kay Thugg (They call themselves “sant” as their self-proclaimed title, but they are crooks within the community of the spiritual) is also clear injunction of prohibition of such behaviour.
WHAT DOES THE WORD ਸੰਤ SANT MEAN IN GURBANI?
The word SANT appears in the following FOUR contexts in the SGGS.
1) For THE CREATOR. When used such, it always appears as singular. It is used, for instance, in the verse of Guru Arjun on page 97 of the SGGS: ਭਾਗੁ ਹੋਆ ਗੁਰਿ ਸੰਤੁ ਮਿਲਾਇਆ ॥ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ ਘਰ ਮਹਿ ਪਾਇਆ ॥ Bhaag Hoa Gur Sant Milaeya. Prabh Abhinasi Ghar Mein Paya. Meaning I am blessed that my Guru has united me with God (Sant).
2) For THE GURU. When used such, it also appears as singular. It is used, for instance, in the Verse of Guru Ramdas ji on page 667 of the SGGS: ਹਰਿ ਕਾ ਸੰਤੁ ਸਤਗੁਰੁ ਸਤ ਪੁਰਖਾ ਜੋ ਬੋਲੈ ਹਰਿ ਹਰਿ ਬਾਨੀ ॥ Har Ka Sant Satgur Sat Purkha Jo Boley Har Har Bani. Meaning: The Divine Guru (Har Ka Sant) is Creator Connected (Sat Purkha) and Creator Connecting (Sat Gur) and Discourses Omnipresent Creator Related Bani (Boley Har Har Bani).
Guru Arjun on page 622 of the SGGS has this verse: ਸੰਤ ਕਾ ਮਾਰਗੁ ਧਰਮ ਕੀ ਪਉੜੀ ਕੋ ਵਡਭਾਗੀ ਪਾਏ ॥ Sant Ka Marug Dharam Kee Pauree. Meaning the Path (Marag) of Spirituality (Dharam) is established step by step (Pauree) by the Guru and realized (Paye) through the blessings of the Guru.
In another verse on page 867 of the SGGS, Guru Arjun uses the word SANT in singular as follows: ਸੋਈ ਸੰਤੁ ਜਿ ਭਾਵੈ ਰਾਮ ॥ ਸੰਤ ਗੋਬਿੰਦ ਕੈ ਏਕੈ ਕਾਮ ॥ 1 ॥ ਰਹਾਉ ॥ Soi Sant Jay Bhavey Raam. Sant Gobind Keiy Ekey Kaam. So SANT in the verse refers to Guru. My Guru (Soi Sant) is blessed (Bhavey) by the Creator (Raam).
In no circumstances can the above verses refer to any human entity other than the CREATOR or the Guru himself. The claim that the word SANT is used in Gurbani for the class / group of people who have proclaimed themselves as such thus falls flat.
On page 280 of the SGGS, Guru Arjun provides what can be described as the most comprehensive explanation of the word SANT. Some 60 verses are composed one after another – all containing the word SANT. Immediately after completing these verses, Guru Arjun states in the clearest of terms: ਮਾਨੁਖ ਕੀ ਟੇਕ ਬ੍ਰਿਥੀ ਸਭ ਜਾਨੁ ॥ ਦੇਵਨ ਕਉ ਏਕੈ ਭਗਵਾਨੁ ॥ Manukh Ki Teik Birthee Sabh Jaan. Devun Kao Ekeiy Bhagwan.
Guru ji is saying that the giver is the One Creator (Sant) and that reliance of such giving from a human (Manukh) is completely in vain (Birthee Sab Jaan). This verse and its placement at the close of a long discourse on the concept of SANT makes it clear that Guru Arjun is using the word SANT for the Creator and things relating to the Creator such as His Command. He makes clear that he is NOT using it for a class or group of the human beings.
3) For GENUINE seekers of the Creator. In this case, the usage is in the plural or as second person. The root of the word SANT is SAT (meaning the Creator who is in existance). So the meaning of Sant is “one seeking to connect with SAT”. In reality therefore SANT in this third context or its equivalent – SANTHO, SANTUN, etc. is in the plural form and refers to us Sikhs. SANT is what our Gurus want us to be – seekers of SAT (the Creator Within).
The following verse of Guru Arjun on page 621 of the SGGS is illustrative: ਸੰਤਹੁ ਰਾਮ ਨਾਮਿ ਨਿਸਤਰੀਐ ॥ Santho Raam Naam Nistereriya. (O Seekers of the Creator (Sikhs), the Way to Successful Spirituality Is to Acquire Godly (Raam) Virtues (Naam).
4) For a CRITIQUED class / group of people who either proclaim themselves “sant”, add it to their names, use it as a title, or desire to be called such by others. Gurbani critiques this group of people on the following grounds:
A. It is discriminatory because this class is saying they are higher than the lay people. On the other hand, the accepted honorific of BHAI in Gurmat denotes equality and brotherhood of mankind.
B. It is anti-thesis to control of ego. Calling one’s self higher than others is not spirituality sanctioned.
C. Our Gurus did not support the use of “spiritual” titles that were in vogue then – Sri 108, Chatur Vedi, Duvedi, Trivedi, Sri 111 etc. These titles were meant to denote how many religious books one had read of the 108 Upnishdas, 18 Puranas and 4 Vedas. The mere reading of any kind of spiritual texts (including the SGGS) is of little value in Sikhi as it does no more than feeds one’s ego. The ego relies on the basis that “I have read x number of texts y number of times.” The Gurbani injunction is to understand, accept, believe, inculcate, internalize and become the messages.
Based on the discussion above then, we can attempt to interpret the Rahao verse as follows:
ਸੰਤ ਰਹਤ ਸੁਨਹੁ ਮੇਰੇ ਭਾਈ ॥ ਉਆ ਕੀ ਮਹਿਮਾ ਕਥਨੁ ਨ ਜਾਈ ॥ ੧ ॥ ਰਹਾਉ ॥ Sant Reht Sunho Merey Bhayi. Ua Ki Mehma Kathn Na Jayi.
Sant – The Creator. Reht – Code, Rule, Law, Order; Hukm. Sunho – Lit. Listen; abide, internalize. Merey Bhayi – O Mind. Ua Ki – Of that, it. Mehma – Praise, laudation, tribute, greatness, value. Kathan Na Jayi – Beyond words, unspeakable, cannot be narrated.
Internalize the Hukm of the Creator, O Mind; it’s Value to My Spirituality is Beyond Narration.
BLUE: Context of Gurbani
Now, the First verse of the shabd:
ਆਠ ਪਹਰ ਨਿਕਟਿ ਕਰਿ ਜਾਨੈ ॥ ਪ੍ਰਭ ਕਾ ਕੀਆ ਮੀਠਾ ਮਾਨੈ ॥ Aath Pehr Nikt Kar Janeiy. Prabh Ka Keeya Mitha Maneiy.
Aath Pehr – Lit. 24 hours; at all times; always. Nikt Kar – Lit. Near; Within. Janeiy – Lit. Know; Realize. Prabh Ka Keeya – Will / Hukm of the Creator. Mitha – Lit. Sweet. Maneiy – Accept. Mitha Maneiy– Accept Willingly; Submit.
Realize the Hukm Within Always O Mind; Submit to the Will of the Creator.
BLUE: Context from Previous Verse
ਏਕੁ ਨਾਮੁ ਸੰਤਨ ਆਧਾਰੁ ॥ ਹੋਇ ਰਹੇ ਸਭ ਕੀ ਪਗ ਛਾਰੁ ॥ ੧ ॥ Ek Nam Santn Adhar. Hoey Rhey Sabh Ki Pug Char.
Ek – One Creator. Nam – Virtues. Ek Nam – Divine Virtues, Santn – Plural. Seekers of Realization of Sat (the Creator). Adhar – Lit. Support, base; figurative: Nourishment. Hoey – Become. Rhey – Remain. Sabh Ki – of all (Virtues). Pug Char – lit., dust of the feet; figurative: Humility.
Divine Virtues Nourish Seekers of Realization; Become Them (Divine Virtues) All and Remain in Humility
ਸੰਤ ਰਹਤ ਸੁਨਹੁ ਮੇਰੇ ਭਾਈ ॥ ਉਆ ਕੀ ਮਹਿਮਾ ਕਥਨੁ ਨ ਜਾਈ ॥ ੧ ॥ ਰਹਾਉ ॥ Sant Reht Sunho Merey Bhayi. Ua Ki Mehma Kathn Na Jayi.
Internalize the Hukm of the Creator, O Mind; It’s Value to My Spirituality is Beyond Narration.
BLUE: Context of Gurbani
ਵਰਤਣਿ ਜਾ ਕੈ ਕੇਵਲ ਨਾਮ ॥ ਅਨਦ ਰੂਪ ਕੀਰਤਨੁ ਬਿਸ੍ਰਾਮ ॥ Vartann Ja Keiy Kevl Nam. Anud Roop Kirtan Bisram.
Vartann – Daily Sustenance. Ja Keiy – Of my Spirituality. Kevl – Only, solely. Nam – Divine Virtues. Anud – Bliss. Roop – Take form; Become. Kirtan – Melody. Bisram – Lit. rest; calm, peace.
Divine Virtues Are My Sole Daily Sustenance; My Spirituality Has Become Blissful, Melodious and Peaceful
BLUE: Context of Gurbani
ਮਿਤ੍ਰ ਸਤ੍ਰੁ ਜਾ ਕੈ ਏਕ ਸਮਾਨੈ ॥ ਪ੍ਰਭ ਅਪੁਨੇ ਬਿਨੁ ਅਵਰੁ ਨ ਜਾਨੈ ॥ ੨ ॥ Mitr Satr Ja Keiy Eyk Smaneiy. Prabh Apney BinAvar Na Janeiy.
Mitr – Friend. Satr – Foe. Mitr Satr – Humankind. Ja Keiy – In Such. Eyk Smaneiy – On par; equal, same; Becomes One. Prabh – Creator. Apney – Mine. Bin Avar – Other than. Na – None. Bin Avar Na – In all. Janeiy– Lit, know; Realize.
In Such Bliss and Peace, Humankind Becomes One; I Realize None Other Than My Creator in All.
BLUE: Context from Previous Verse
ਕੋਟਿ ਕੋਟਿ ਅਘ ਕਾਟਨਹਾਰਾ ॥ ਦੁਖ ਦੂਰਿ ਕਰਨ ਜੀਅ ਕੇ ਦਾਤਾਰਾ ॥ Koat Koat Agh Kattunhara. Dukh Dur Karn Jea Kay Datara.
Koat Koat – Lit. Millions upon millions; All, Complete. Agh – Agony, Anguish. Kattunhara – Eradicate. Dukh – Pain, Sorrow. Dur Karn – Eliminate. Jea Kay – Of life, of Spiritual Life. Datara – Giver, provider.
Such Realization of the Provider of My Spiritual Life Eradicates All Anguish and Eliminates Sorrow
BLUE: Context from Previous Verse
ਸੂਰਬੀਰ ਬਚਨ ਕੇ ਬਲੀ ॥ ਕਉਲਾ ਬਪੁਰੀ ਸੰਤੀ ਛਲੀ ॥ ੩ ॥ Surbeer Bachan Kay Blee. Kaula Bapuri Santi Chlee
Surbeer– Lit. Warrior; Courageous. Bachan – Words, Advice, Message. Kay – of. Blee – from ਬਲਵੰਤ Balvant – Strong, powerful, potent. Kaula – Temporal Materialism. Bapuri – Wretched. Debilitating. Santi – Pronounced Santi(n) with a bindi. Through the Sant, through My Guru. Chlee – Overcome.
I Overcame Wretched Temporal Materialism Through My Guru’s Courageous and Potent Spiritual Messages
BLUE: Context from Previous Verse
ਤਾ ਕਾ ਸੰਗੁ ਬਾਛਹਿ ਸੁਰਦੇਵ ॥ ਅਮੋਘ ਦਰਸੁ ਸਫਲ ਜਾ ਕੀ ਸੇਵ ॥ Ta Ka Sang Bachei Surdev. Amogh Dars Safl Ja Ki Sev.
Ta Ka – Of that. Sang – Company. Bachei – Seek, desire. Surdev. – Divine, Divinity. Amogh – Invaluable. Dars – Philosophy, messages. Safl – Successful, worthy. Ja Ki – Of Whom, Whose. Sev – from ਸੇਵਕ Sevak – follower, disciple; discipleship.
My Divinity Desires the Company of that Guru; Whose Messages Are Invaluable and Discipleship Worthy
BLUE: Context from Previous Verse
ਕਰ ਜੋੜਿ ਨਾਨਕੁ ਕਰੇ ਅਰਦਾਸਿ ॥ ਮੋਹਿ ਸੰਤਹ ਟਹਲ ਦੀਜੈ ਗੁਣਤਾਸਿ ॥ ੪ ॥ Kar Jorr Nanak Krey Ardas. Mohe Santeh Tehl Dejay Gunntas.
Kar Jorr – Lit. with folded hands; humbly. Krey – Makes, does. Ardas – Supplication. Mohe – Me, mine. Santeh – Of the Sant, of the Guru. Tehl – to serve; to be a disciple of. Dejay – Give, Provide. Gunntas – Treasure of Divine Virtues.
Nanak’s Supplication is in Humility; To Be the Disciple of the Guru Who Provides Me with A Treasure of Divine Virtues.
Notes:
1. The correct interpretation of the word ਸੰਤ Sant and its derivatives ਸੰਤੀ Santi(n) and ਸੰਤਹ Santeh in the final three verses is CRUCIAL in getting to the correct messages of the shabd.
2. In the final verse Guru Arjun is asking to be provided with a “treasure of divine virtues”. These treasures cannot come from a human being or class of beings who proclaim themselves as “sant.” It can only come from the Guru. The word ਸੰਤਹ Santeh (of the sant) therefore means “of the Guru.”
3. In the second last verse, Guru ji is desirous of the company of a “sant” whose “messages are invaluable and discipleship worthy.” Again such can only come from the Guru.
4. In the verse preceding that, Guru Arjun ji is saying “I overcame temporal materialism through the Sant’s (ਸੰਤੀ Santi(n)) courageous and potent spiritual messages.” Such messages can only come from the Guru. It is clear therefore that this derivate word ਸੰਤੀ Santi(n) refers to the Guru.
5. The above interpretations become possible through the correct interpretation of the word ਸੰਤ Sant in the Rahao verse. Guru Arjun uses the words ਸੰਤ ਰਹਤ Sant Reht in the Rahao Verse. Given that the word ਰਹਤ Reht means “discipline, rule, order, law” etc., and given that Guru Arjun is addressing his mind to “internalize that Reht” – the word “sant” in this verse can only mean “the Creator” and “sant reht” as the “Creator’s law, order or Hukm.”
6. It would be a mockery of Gurbani, not to mention that of the spirituality of Guru Arjun to translate “sant reht” as the “discipline of those who proclaim themselves as “sant.”
End.
