SAKAT/ਸਾਕਤ
According to Mahan Kosh, Sakat is defined as: ਸ਼ਕਤੀ ਦਾ ਪੂਜਾਰੀ, ਮਾਇਆਧਾਰੀ, ਮਨਮੁਖ, ਡਿਗਿਆ ਹੋਇਆ, ਪਤਿਤ, ਰੱਬ ਨਾਲੋਂ ਟੁੱਟੇ ਹੋਏ ਮਨੁੱਖ, ਮਾਇਆ-ਗ੍ਰਸੇ ਜੀਵ। ਸਾਕਤਾਂ (ਰੱਬ ਨਾਲੋਂ ਪਰੇ ਮਨੁਖਾਂ) ਪਾਸੋਂ। Worshiper of Shakti (Durga & other goddesses), worshipper of mammon, egotistic and greedy or reprobate, foolish and argumentative worldly person or self willed person (ਮਨਮੁਖਿ).
According to Hindu mythology, Shiva’s consort, Sakati or Devi Mata created the material world. Sabd Guru indicates that Maya, Shakti, was created by the Akal Purkh with three qualities. These qualities lead us to emotional bondage. They mislead us through illusion and doubt, as indicated by Guru Amardas in Siri Raag. There are at least 99 goddesses, Devi of Shakati, in Hindu religion. Shakti represents the active, dynamic principle of feminine power manifest in the material universe, created out of her by the power of illusion. A worshiper of Shakti is called Shakta. There are 51 important centers of Shakti worship located in the Indian sub-continent.
The distinction between consciousness, Spirit, and physical matter or Maya, between mind and body, is the result of an unenlightened perspective. The contact of the spirit with matter downgrades it. So, an individual must make a special effort to follow the teachings in Sabd Guru in order to make progress spiritually.
Sakat (ਸਾਕਤ) word comes in Sabd Guru many times. Guru Amardas describes Sakat in Raag Gauri;
ਸਾਕਤ ਜਾਇ ਨਿਵਹਿ ਗੁਰ ਆਗੈ ਮਨਿ ਖੋਟੇ ਕੂੜਿ ਕੂੜਿਆਰੇ ॥ਜਾ ਗੁਰੁ ਕਹੈ ਉਠਹੁ ਮੇਰੇ ਭਾਈ ਬਹਿ ਜਾਹਿ ਘੁਸਰਿ ਬਗੁਲਾਰੇ ॥ਗੁਰਸਿਖਾ ਅੰਦਰਿ ਸਤਿਗੁਰੁ ਵਰਤੈ ਚੁਣਿ ਕਢੇ ਲਧੋਵਾਰੇ ॥ਓਇ ਅਗੈ ਪਿਛੈ ਬਹਿ ਮੁਹੁ ਛਪਾਇਨਿ ਨ ਰਲਨੀ ਖੋਟੇਆਰੇ ॥ਓਨਾ ਦਾ ਭਖੁ ਸੁ ਓਥੈ ਨਾਹੀ ਜਾਇ ਕੂੜੁ ਲਹਨਿ ਭੇਡਾਰੇ ॥ਓਨਾ ਦਾ ਭਖੁ ਸੁ ਓਥੈ ਨਾਹੀ ਜਾਇ ਕੂੜੁ ਲਹਨਿ ਭੇਡਾਰੇ ॥ਜੇ ਸਾਕਤੁ ਨਰੁ ਖਾਵਾਈਐ ਲੋਚੀਐ ਬਿਖੁ ਕਢੈ ਮੁਖਿ ਉਗਲਾਰੇ ॥ਹਰਿ ਸਾਕਤ ਸੇਤੀ ਸੰਗੁ ਨ ਕਰੀਅਹੁ ਓਇ ਮਾਰੇ ਸਿਰਜਣਹਾਰੇ ॥ਜਿਸ ਕਾ ਇਹੁ ਖੇਲੁ ਸੋਈ ਕਰਿ ਵੇਖੈ ਜਨ ਨਾਨਕ ਨਾਮੁ ਸਮਾਰੇ ॥
Saakat Jaa-ay Niveh Gur Aagai Man Khotay Koorh Koorhi-aaray, Jaa Gur Kahai Uthahu Mayray Bhaa-ee Bahi Jaahi Ghusar Bagulaaray, Gursikhaa Andar Satgur Vartai Chun Kadhay LaDhovaaray, O-ay Agai Pichhai Bahi Muhu Chhapaa-in Na Ralnee Khotay-aaray, Onaa Daa Bhakh So Othai Naahee Jaa-ay Koorh Lahan Bhaydaaray, Jay Saakat Nar Khaavaa-ee-ai Lochee-ai Bikh Kadhai Mukh Uglaaray, Har Saakat Saytee Sang Na Karee-ahu O-ay Maaray SirjanhaarayJjis Kaa Ih Khayl So-ee Kar Vaykhai Jan Nanak Naam Samaaray.
The reprobate may go and bow before the Guru, but his mind is false, and insincere. When the Guru says to his disciple to rise up from prostration; those like storks hide themselves. The True Guru prevails among His Gur Sikhs; the false ones are excluded by discriminating search. Sitting here and there, they hide their faces; being counterfeit, they cannot mix with the genuine. There is no food for them there; the false go into the filth like sheep. If you try to feed the reprobate, he will spit out poison from his mouth. O, Akal Purkh let me not be in the company of the reprobate, who is cursed by the Creator. The Creator enacts and watches over Its play. Servant Nanak cherishes the Naam, the Name of the Creator.-----Guru Amardas, Raag Gauri, AGGS, Page, 312
Attachment comes from Maya, which is defined as the material world and its entanglements. Maya creates bondage and attachment to material things in life, including personal temporary relationships in a spiritual sense caused by emotions. Even the three Hindu gods Brahma, Vishnu, and Shiva were enticed and bound by three modes of Maya and were far away from salvation. Guru Arjan describes it in the following hymn;
ਹੇ ਅਜਿਤ ਸੂਰ ਸੰਗ੍ਰਾਮੰ ਅਤਿ ਬਲਨਾ ਬਹੁ ਮਰਦਨਹ ॥ ਗਣ ਗੰਧਰਬ ਦੇਵ ਮਾਨੁਖ੍ਯ੍ਯੰ ਪਸੁ ਪੰਖੀ ਬਿਮੋਹਨਹ ॥
Hay Ajit Soor Sangraamn Ut Balnaa Boh Mariner, Gan GanDharab Dayv Maanukh-yaN Pasu Pankhee Bimohneh.
O emotional attachment, you are the invincible warrior of the battlefield of life; you totally crush and destroy even the most powerful. You entice and fascinate even the heavenly heralds, celestial singers, gods, mortals, beasts and birds.-----Guru Arjan, Sahskriti Slokes, AGGS, Page, 1358-2
The lower instincts are necessary for progeny but indulgence in these cause spiritual decline. Material love and lust both lead to bondage and attachment. This is because sensual emotions lead to momentary pleasures in the material sense. This universal and apparently inconsistent emotional attachment to three qualities seems incapable of definition. Guru Arjan refers to three qualities of Maya in Raag Asa;
ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਬ੍ਰਹਮ ਕੀ ਕੀਨ੍ਹ੍ਹੀ ਕਹਹੁ ਕਵਨ ਬਿਧਿ ਤਰੀਐ ਰੇ॥ਘੂਮਨ ਘੇਰ ਅਗਾਹ ਗਾਖਰੀ ਗੁਰ ਸਬਦੀ ਪਾਰਿ ਉਤਰੀਐ ਰੇ ॥
Thrai Gun Maya Braham Kee Keenee Khohu Kavan Bidh Tareeai Ray, Ghooman Ghayr Agaah Gaakhree Gur Sabdee Paar Utree-ai Ray.
God has created Maya of three qualities; tell me how it can be crossed over? The whirlpool is awesome and unfathomable; only through the Word of the Guru's Sabd is one carried across. -----Guru Arjan, Raag Asa, AGGS, Page, 404-3
ਦੋਸੁ ਨਹੀ ਕਾਹੂ ਕਉ ਮੀਤਾ ॥ ਮਾਇਆ ਮੋਹ ਬੰਧੁ ਪ੍ਰਭਿ ਕੀਤਾ ॥
Dos Nahee Kaahoo Ka-o Meetaa, Maya Moh Bandh Prabh Keetta.
No one is at fault, my friend. God created the bondage of emotional attachment to Maya.-----Guru Arjan, Raag Gauri, AGGS, Page, 257-11
ਮਾਇਆ ਮੋਹੁ ਮੇਰੈ ਪ੍ਰਭਿ ਕੀਨਾ ਆਪੇ ਭਰਮਿ ਭੁਲਾਏ ॥ ਗੁਰਬਾਣੀ ਇਸੁ ਜਗ ਮਹਿ ਚਾਨਣੁ ਕਰਮਿ ਵਸੈ ਮਨਿ ਆਏ ॥
Maya Mohu Mayrai Prabh Keena Aapay Bharam Bhulaa-ay, Gurbaanee Is Jag Meh Chaanan Karam Vasai Man Aa-ay.
Emotional attachment to Maya is created by God; and misleads us through illusion and doubt. -----Guru Amardas, Siri Raag, AGGS, Page, 67-9
ਕਮਲਾਕੰਤ ਕਰਹਿ ਕੰਤੂਹਲ ਅਨਦ ਬਿਨੋਦੀ ਨਿਹਸੰਗਾ ॥
Kamlakant Kareh Kantoohal Anad Binodee Nehsangaa.
Creator of Maya, miracle-worker, absorbed in delightful play, unattached. -----Guru Arjan, Raag Maru, AGGS, Page, 1082-12
Three Qualities of Maya;
There are three qualities of Maya that are interconnected, interrelated and interdependent with the three vital forces of the body. These are sativa, rajas and tamas. Sativa includes equilibrium, goodness, truth, compassion, stillness and peace, Rajas includes thinking, planning and taking decisions. Tamas includes greed, anger, jealousy, and laziness.
ਭਰਮ ਲੋਭ ਮੋਹ ਮਾਇਆ ਵਿਕਾਰ ॥ ਭ੍ਰਮ ਛੂਟੇ ਤੇ ਏਕੰਕਾਰ ॥
Bharam Lobh Moh Maya Vikaar, Bharam Chhootay Tay Aikankaar.
Doubt comes from greed, emotional attachment and the corruption of Maya. Freed from doubt, one realizes the One Akal Purkh alone. -----Guru Arjan, Raag Suhi, AGGS, Page, 736-14
ਬ੍ਰਹਮਾ ਬਿਸਨੁ ਮਹੇਸੁ ਵੀਚਾਰੀ ॥ਤ੍ਰੈ ਗੁਣ ਬਧਕ ਮੁਕਤਿ ਨਿਰਾਰੀ ॥
Barahmaa Bisan Mahays Veechaaree, Tarai Gun BaDhak Mukat Niraaree.
I have considered Brahma, Vishnu and Shiva. They are bound by the three qualities - the three Gunas; they are far away from liberation.-----Guru Amardas, Raag Maru, AGGS, Page, 1049-19
Attachment is of two kinds;
1. Divine or spiritual.
ਏਹ ਕਿਨੇਹੀ ਆਸਕੀ ਦੂਜੈ ਲਗੈ ਜਾਇ ॥ ਨਾਨਕ ਆਸਕੁ ਕਾਂਢੀਐ ਸਦ ਹੀ ਰਹੈ ਸਮਾਇ ॥ ਚੰਗੈ ਚੰਗਾ ਕਰਿ ਮੰਨੇ ਮੰਦੈ ਮੰਦਾ ਹੋਇ ॥ ਆਸਕੁ ਏਹੁ ਨ ਆਖੀਐ ਜਿ ਲੇਖੈ ਵਰਤੈ ਸੋਇ ॥
Ayh Kinay-hee Aaskee Doojai Lagai Jaa-ey, Nanak Aasak Kandhee-aa Sad He Rahai Samaa-ey, Changai Changaa Kar Manay Mandai Mandaa Hoey, Aasak Ayh Na Aakhee-ai Je Laykhai Vartai Soey.
What sort of love is this, which clings to duality; Nanak, he alone is called a lover, who remains forever immersed in devotion. But one who feels good only when good is done for him, and feels bad when things go badly -- do not call him a lover. He trades only for his own account. -----Guru Angad, Raag Asa, AGGS, Page, 474-4 & 5
2. Physical attachment in humans is generally due to wealth, parents, siblings, spouse, children, friends, society, and even pets etc. It is also defined as deep, tender affection, romantic attraction, and a sense of oneness, intense desire, infatuation, sexual feelings, emotional attachment, and an enthusiastic predilection. To love is to feel or express any of these.
ਕਾਇਆ ਹੰਸ ਕਿਆ ਪ੍ਰੀਤਿ ਹੈ ਜਿ ਪਇਆ ਹੀ ਛਡਿ ਜਾਇ ॥
Kaaeia Hans Kia Preet Hai Peiaa Hee Chadd Jaaey.
What love is this between the body and soul, which ends when the body falls?-----Guru Amardas, Raag Gauri, AGGS, Page 510-19
Family Attachments;
ਹਉਮੈ ਮਮਤਾ ਮਾਇਆ ਸੰਗਿ ਨ ਜਾਈ ਰਾਮ ॥ ਮਾਤਾ ਪਿਤ ਭਾਈ ਸੁਤ ਚਤੁਰਾਈ ਸੰਗਿ ਨ ਸੰਪੈ ਨਾਰੇ ॥
Houmain Mamta Maya Sung Na Jaa-ee Ram, Mata Pit Sut Chaturaa-ee Sung Na Sanpai Naray.
Egotism, worldly attachment, and the lures of Maya shall not go with you. Mother, father, family, children, cleverness, property and spouses - none of these shall go with you. -----Guru Nanak, Raag Asa, AGGS, Page, 437-11
ਜਬ ਲਗੁ ਤੇਲੁ ਦੀਵੇ ਮੁਖਿ ਬਾਤੀ ਤਬ ਸੂਝੈ ਸਭੁ ਕੋਈ ॥ ਤੇਲ ਜਲੇ ਬਾਤੀ ਠਹਰਾਨੀ ਸੂੰਨਾ ਮੰਦਰੁ ਹੋਈ ॥ ਤੇਲ ਜਲੇ ਬਾਤੀ ਠਹਰਾਨੀ ਸੂੰਨਾ ਮੰਦਰੁ ਹੋਈ ॥ ਰੇ ਬਉਰੇ ਤੁਹਿ ਘਰੀ ਨ ਰਾਖੈ ਕੋਈ ॥ ਤੂੰ ਰਾਮ ਨਾਮੁ ਜਪਿ ਸੋਈ ॥ ਕਾ ਕੀ ਮਾਤ ਪਿਤਾ ਕਹੁ ਕਾ ਕੋ ਕਵਨ ਪੁਰਖ ਕੀ ਜੋਈ ॥ ਘਟ ਫੂਟੇ ਕੋਊ ਬਾਤ ਨ ਪੂਛੈ ਕਾਢਹੁ ਕਾਢਹੁ ਹੋਈ ॥
Jab lag ṯel ḏīve mukẖ bāṯī ṯab sūjẖai sabẖ ko▫ī. Ŧel jale bāṯī ṯẖėhrānī sūnnā manḏar ho▫ī. Re ba▫ure ṯuhi gẖarī na rākẖai ko▫ī. Ŧūʼn rām nām jap so▫ī. Kā kī māṯ piṯā kaho kā ko kavan purakẖ kī jo▫ī. Gẖat fūte ko▫ū bāṯ na pūcẖẖai kādẖahu kādẖahu ho▫ī.
As long as the oil and the wick are in the lamp, everything is illuminated. But when the oil is burnt, the wick goes out, and the mansion becomes desolate. O mad-man, no one will keep you, for even a moment. Meditate on the Name of that God. Tell me, whose mother is that, whose father is that, and which man has a wife? When the pitcher of the body breaks, no one cares for you at all. Everyone says, "Take him away, take him away!" The world is entangled in its own pleasures; no one is for anyone else. Tell me, whose mother is that, whose father is that, and which man has a wife? When the pitcher of the body breaks, no one cares for you at all. Everyone says,” Take him away, take him away! Sitting on the threshold, his mother cries, and his brothers take away the coffin. Taking down her hair, his wife cries out in sorrow, and the swan-soul departs all alone. -----Kabir, Raag Asa, AGGS, Page, 478
ਪ੍ਰੀਤਮ ਜਾਨਿ ਲੇਹੁ ਮਨ ਮਾਹੀ ॥ਅਪਨੇ ਸੁਖ ਸਿਉ ਹੀ ਜਗੁ ਫਾਂਧਿਓ ਕੋ ਕਾਹੂ ਕੋ ਨਾਹੀ ॥ਸੁਖ ਮੈ ਆਨਿ ਬਹੁਤੁ ਮਿਲਿ ਬੈਠਤ ਰਹਤ ਚਹੂ ਦਿਸਿ ਘੇਰੈ ॥ਬਿਪਤਿ ਪਰੀ ਸਭ ਹੀ ਸੰਗੁ ਛਾਡਿਤ ਕੋਊ ਨ ਆਵਤ ਨੇਰੈ ॥ ਘਰ ਕੀ ਨਾਰਿ ਬਹੁਤੁ ਹਿਤੁ ਜਾ ਸਿਉ ਸਦਾ ਰਹਤ ਸੰਗ ਲਾਗੀ ॥ਜਬ ਹੀ ਹੰਸ ਤਜੀ ਇਹ ਕਾਂਇਆ ਪ੍ਰੇਤ ਪ੍ਰੇਤ ਕਰਿ ਭਾਗੀ ॥ਇਹ ਬਿਧਿ ਕੋ ਬਿਉਹਾਰੁ ਬਨਿਓ ਹੈ ਜਾ ਸਿਉ ਨੇਹੁ ਲਗਾਇਓ ॥ਅੰਤ ਬਾਰ ਨਾਨਕ ਬਿਨੁ ਹਰਿ ਜੀ ਕੋਊ ਕਾਮਿ ਨ ਆਇਓ ॥
Pritam Jaan Leh Man Maahi, Aapnay Sukh Seo He Jug Fandhio Ko Kahu Ko Naahi, Sukh Mea Aan Bahut Mil Bethatt Rahat Chahoo Dis Gherai, Bipat Paree Sabh He Sung Chaadat Koou Na Aavat Nerai, Ghar Ki Naar Bahut Hit Ja Seo Sada Rahat Sung Laagee, Jub He Hans Tajee Eh Kaaneyaa Preat Preat Kar Bhaagee, Eh Bidh Ko Beohaar Baneo Hai Ja Seo Nehu Lagaaeou,Unt Baar Nanak Bin Har Ji Koou Kaam Na Aaeou.
O, dear friend, know this in your mind. The world is entangled in its own pleasures; no one is for anyone else. In good times, many come and sit together, surrounding you on all four sides. But when hard times come, they all leave, and no one comes near you. Your wife, you love so much, and who has remained ever attached to you, runs away crying, and “Ghost! Ghost!", as soon as the swan-soul leaves this body. This is the way they act - those whom we love so much. At the very last moment, O Nanak, no one is any use at all, except the Dear Akal Purkh. -----Guru Teg Bahadur, Raag Sorath, AGGS, Page, 634
ਮਨਮੁਖੁ ਮੋਹਿ ਵਿਆਪਿਆ ਬੈਰਾਗੁ ਉਦਾਸੀ ਨ ਹੋਇ ॥ ਸਬਦੁ ਨ ਚੀਨੈ ਸਦਾ ਦੁਖੁ ਹਰਿ ਦਰਗਹਿ ਪਤਿ ਖੋਇ ॥ ਹਉਮੈ ਗੁਰਮੁਖਿ ਖੋਈਐ ਨਾਮਿ ਰਤੇ ਸੁਖੁ ਹੋਇ ॥
Manmukh Moh Viapia Bairag Udasee Na Hoay, Sabd Na Cheenai Sadaa Dukh Har Dargahi Pat Kho-ay, Ha-umai Gurmukh Kho-ee-ai Naam Ratay Sukh Ho-ay.
The self-willed persons are engrossed in the love of worldly pleasures and falsehood, they cannot practice love for Truth. They do not comprehend the Word of the Sabd. They suffer in pain forever, and lose their honor in the Court of the Akal Purkh. The Guru willed rid them selves of worldly love of passion through the service of the Guru and enjoy bliss of God’s love. -----Guru Amardas, Siri Raag, AGGS, Page, 29-10
ਦੇਖਿ ਕੁਟੰਬੁ ਮੋਹਿ ਲੋਭਾਣਾ ਚਲਦਿਆ ਨਾਲਿ ਨ ਜਾਈ॥ ਸਤਗੁਰੁ ਸੇਵਿ ਗੁਣ ਨਿਧਾਨੁ ਪਾਇਆ ਤਿਸ ਦੀ ਕੀਮ ਨ ਪਾਈ ॥
Daekh Kuttunb Moh Lobhana Chaldiaa Naal Na Jaaee, Satgur Sayv Gun NiDhaan Paa-i-aa Tis Dee Keem Na Paa-ee.
Gazing upon their families, people are lured and trapped by emotional attachment, but none will go along with them in the end. Serving the True Guru, one finds the Akal Purkh, the Treasure of Excellence. Its Value cannot be estimated. -----Guru Amardas, Siri Raag, AGGS, Page, 32-8
In Sikh Philosophy we are looking for the Love of True Naam and all other kind of love is false (Koorh). The Will of the Akal Purkh gives the love of True Naam when one is blessed with Its Grace.
Conclusion:
Guru Nanak summarizes observations on Maya in Raag Maru and Sakat in Siri Raag as follows:
ਨਾਮੁ ਬਿਸਾਰਿ ਲੋਭਿ ਮੂਲੁ ਖੋਇਓ ਸਿਰਿ ਧਰਮ ਰਾਇ ਕਾ ਡੰਡੁ ਪਰੇ ॥
Naam Bisaar Lobh Mool Khoeiou Sir Dharam Rai Ka Dand Paray.
A human being would have to suffer, face degradation and disgrace in the end because he wasted his life in the worldly pleasures. His actions performed while engrossed in vicious and sinful ways would be useless. His life was full of greed and worldly attachments. He abandoned the support of True Name and lost even his capital investment. Now, as a result of his own actions, he has to face punishment at the hands of Yama, who would strike his head with an iron rod, due to his own actions. -----Guru Nanak, Raag Maru, AGGS, Page, 1014
ਚਿਤੁ ਚਲੈ ਵਿਤੁ ਜਾਵਣੋ ਸਾਕਤ ਡੋਲਿ ਡੋਲਾਇ ॥ ਬਾਹਰਿ ਢੂੰਢਿ ਵਿਗੁਚੀਐ ਘਰ ਮਹਿ ਵਸਤੁ ਸੁਥਾਇ ॥ਸਾਕਤ ਨਿਰਗੁਣਿਆਰਿਆ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥
Chit Chalai Vit Jaavno Saakat Dol Dolaa-ay, Baahar Dhoondh Viguchee-ai Ghar Meh Vasat Suthaa-ay,Saakat Nirguni-aari-aa Aapnaa Mool Pachhaan.
The consciousness of the wicked, reprobate wanders around in search of transitory wealth, unstable and distracted. Searching outside of themselves, they are ruined; the object of their search is in that sacred place within the home of his heart. “You worthless, reprobate-recognize your own origin!” -----Guru Nanak, Siri Raag, AGGS, Page, 63
Virinder S. Grewal
Williamston, MI
