| Home
Issue 62 |
 |
|
|
Role of Sangat and Sant
in the Panth Waheguru
Ji Ka Khalsa! 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. I
find myself quite inadequate writing it, just like a fish trying to
climb up a tree. But,
considering the continued confusion and controversy generated by the
so-called saints sprouting everywhere, I have decided to post it. 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 being essential to living a normal human life (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 (1316:6-8). 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? 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. 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. 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 remain 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). 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.
Unfortunately, as they say, “When someone talks to God, we call
it a prayer; but when God talks to someone, we call it schizophrenia.”
The same people, who may sing the Shabads idolizing the Sant and
Sangat with utmost reverence, do not hesitate to denounce every Sant
they will ever hear of. Something
is seriously wrong here. 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. Section
V
Let
us reiterate. Today, a Sant
cannot replace Gurbani, the Guru, or the Panj Piyare, nor would a real
Sant ever attempt to do so. Genuine
Sikh Sant would claim to be only a Sikh and will kindle a desire in us
so that we can be just like him, a true child of Guru Gobind Singh Ji.
Sant is the pinnacle of Sikh Panth. 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. People tend
to ignore the portions of Gurbani they cannot understand, or they derail
them with some alternate meaning just because they lack faith in its
simple and straightforward meaning.
How can we claim to be in Sat Sangat if we do not believe in, and
anticipate, its outcome? If
we were truly in Sat Sangat, then, someone among us must be turning into
a Sant every so often. Otherwise,
we must be wrong somewhere. If
we do not have this conviction in our heart, then, clearly we have a
problem (881:13-19). 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.
We need to anticipate it, and pray for it whenever we are in the
Sangat (763:1-8). Gurbani is replete with Shabads saturated with this
desire. They infuse
vitality into the Sangat. If it were not so important, we would not have
so many such Shabads. Guru
Ji promises that there is always a Sant living somewhere in this world
(1429:9, 1204:5). Sant is
our role model, a testimony to the ultimate triumph of the Guru.
However, emergence of our role model rests upon our own desire to
meet such a person. Gurbani
kindles this desire in our heart. Sant
is the living proof that it is possible, today, as always, to become
God-conscious while living in this society.
Gurbani exhorts us, repeatedly, to have a yearning to see such
perfect Gursikhs, just to assuage our doubts, if for no other purpose
(810:13-17). Coming to Sangat with this desire is the road towards
spiritual awakening. Here
is a Shabad, regarding the qualities of Sant (adapted from translation
by Dr. Sant Singh Khalsa): “Aasaa,
Fifth Mehl: Twenty-four hours a day, they know the Lord to be near, they
surrender to the Sweet Will of God.
Only the One Name is the Support of the Saints, they consider
themselves as dust of the feet of all. My brother, listen, to the
conduct of the Saints, their greatness cannot be described. Pause.
They trade only the Name of the Lord. They are the vision of
bliss, Kirtan, the Praise of the Lord, is their repose.
Friends and enemies are same to them, they know of no other than
God. They erase millions upon millions of sins, dispelling suffering;
they give spiritual life to the soul.
They are brave, men of their word.
The Saints have enticed Maya herself. Even the gods and the
angels seek their company. Blessed
is their Darshan, and fruitful is their service.
With my palms pressed together, Nanak offers his prayer: O Lord,
Treasure of Excellence, please bless me with the service of the
Saints.” (392:13-18) Disregard
of this sacred term cannot protect us from the charlatans.
It only promotes ignorance and certain superficiality.
This creates a spiritual void among the Sikh masses and thus, it
makes them vulnerable to individuals who claim to be a Saint or a Guru.
As a result, while our congregations become anemic and
ritualistic due to a deficiency in this vital component of Sat Sangat,
many members become discouraged and leave to join some fervently
misguided group away from the mainstream Sangat.
A Sant would never allow this.
It also results in attrition of our young members to various
other spiritual and religious disciplines.
Perhaps we expect too much from the masses. As Guru Ji has said, true seekers are rare souls. Being
a revolutionary, Guru Nanak introduced the remedy, 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 (642:7).
In Sangat, Gurbani uses the ordinary Sikhs joined to sing Gurbani,
to uplift each other, during the window of those elusive moments when
the ego is silenced through Kirtan of Gurbani (1185:10). Whenever
two or more Sikhs, with faith in the miracle of Sangat, join and sing
Gurbani, they are creating a Sadh Sangat.
On the other hand, 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. It
is amazing that even the faithless multitude gets blessed, with crumbs,
falling from the feast enjoyed by those Gursikhs who cherish the Sangat
and have a firm faith in its outcome.
This is a miracle of Sat Sangat that everyone gets blessed by
just being there (861:8, 493:2). Thus,
in due course, an association with the Sangat is meant to spiritually
awaken everyone. Section
VI
Guru
Gobind Singh Ji gave us the formula: “Meditate upon the formless God,
connect with the Shabad, and seek the glorious sight of the Khalsa.” We need to follow this command thoroughly, with full faith
and conviction. We know
from the Bani of the Tenth Master that the definition of Khalsa is no
different than the definition of a Sant.
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. In
conclusion, here is an excerpt, from ‘Anmol Bachan’ compiled by
Surjit Kaur Gandhi, pp. 54-55. Once
Sri Naranjan Singh Ji was asked, what is the definition of a perfect
soul? His reply is
translated as follows: “Perfect
person is he who has the power to change the circumstances, the
direction of events, but does not change because of the circumstances.
Brahmgyani’s words are more powerful than millions of soldiers.
A Brahmgyani’s word does not go to waste, as Guru Ji says,
‘Sadhu’s word is eternal’ (1204:6).
A perfect soul’s command cannot be reversed here nor can it be
reversed in heaven. Perfect
souls can endure what would be otherwise impossible.
They give hints, but do not tell their secrets. “A
Brahmgyani, A perfect person’s eyes sprinkle Amrit.
Hearts that have been on fire are pacified.
Their vision removes doubts and answers all questions.
Their sight is peace giving and the mind comes to rest. Disturbance is replaced with Samadhi, poison is replaced with
Amrit, and the tenth gate is opened.
Perfect souls teach only Gurmat.
They dispel darkness within our mind. “We
must sustain perfect faith. If
our faith is deficient then, there can be no knowledge or spiritual
light. ‘Those who did not
know how to love, fall by the wayside’ (1425:2)
Perfect souls know other people’s thoughts.
God Himself is present with a perfect soul.
This is not a secret. There
is no trick involved here. ‘He
has placed Himself in the true Guru.
This is declared openly’ (466:8) “Once,
during the Katha of Guru Arjan Dev Ji, Sant Ji said that a perfect
soul’s feet become spiritually alive.
Dead used to wake up after being touched by Baba Amardas Ji’s
feet. Perfect beings live
in gratitude. Their words
are for everyone, in the entire world.
Sant Attar Singh Ji used to say that Darshan is governed by the
word (obeying the command). Seeing
Akaal Purakh is having Darshan of the Guru. ‘Gurmukh is in the Divine
Sound and in the Vedas. Gurmukh
is all pervading.’ (2:8) “Time,
space, and causation become nonexistent in the presence of a Perfect
soul. ‘My friends are only those, whose mere sight banishes my
ignorance’ (520:8) ‘They are found standing where the accounts are
being settled’ (529:3). Such souls weigh every word seriously before
uttering it. They are
solemn, fathomless, and deep thinkers.
They are the Sun of knowledge.
Their personality is like the sea.
Just as one cannot fathom the sea, one cannot fathom them either.
Mahapurush have the experience of Gurmat. ‘He, in whose heart Nirankar has taken residence, the
entire world is delivered through his teaching’ (269:9)” ~ End of excerpt Saints
are the only humans that are truly alive in this world. The rest of us make up the bulk of Sikh Panth.
Their company enlivens us (e.g., p. 881).
Sant is the lifeblood on Panth.
God hides Himself in a Sant’s heart (718:11).
Guru Ji says, “The sole purpose of a Jan (Sant) coming into
this world is that we remember Naam in their company” (295:1). References:
Sri Guru Granth Sahib. Here
is a link to read the references: http://www.sikhnet.com/sggs/translation/0001.html Please
forgive my mistakes. Yuktanand
Singh
|
||
| Home
|
||
