8.

SAT SANGAT
Man’s mind is like a pankhi / panchi / pankhayroo – winged creature. Bhagat
Kabir compares the mind to a flying creature of the forest – udan pankhayroo ban ka.
Ehu man udan pankhayroo ban ka. P.1253
iehu mnu aufn pMKyrU bn kw Ò
The mind pankhayroo wanders in all ten directions – deh des, keeping
company with various kinds of people. This will determine whether one becomes a
gurmukh or a manmukh depending on the type of fruit – fal – that one acquires from
the company one keeps – jaisi sangat melai. Bhagat Kabir refers to it thus:
Kabir man pankhi bha-eo ud ud deh des jae. Jo jaisi sangat melai so taiso fal
khae. P.1369
kbIr mnu pMKI BieE auif auif dh ids jwie Ò jo jYsI sMgiq imlY so qYso
Plu Kwie Ò
Gurbani advocates the company of holy persons to prevent the mind from
wandering. Such company enables us to swim across this fearful world called bhavjal.
For Sikhs this implies that one should take part in the congregation in the temple
where the guru in the form of the Guru Granth Saheb is present. This congregation is
called sat sangat or saadh sangat. Guru Amar Das mentions that sat sangat comes
into being where the Guru is present.
Jeh satgur teh sat sangat bana-ee. P.160
jh siqguru qh sq sMgiq bxweI Ò
In saadh sangat praises of God are sung via Gurbani and one becomes aware
of God’s attributes and virtues – gun. His presence is evident in those persons who by
semran have succeeded in removing the curtain of maya and can feel the presence of
the Lord within them and also in all others. Singing the praises of the Lord in the
company of such spiritually enlightened people in saadh sangat enables one to
become pure in mind – nermal i.e. without the dirt of maya. So says Guru Arjan Dev:
Saadh sang jo Har gun gaavai so nermal kar leejai. P.747
swD sMig jo hir gux gwvY so inrmlu kir lIjY Ò
According to Guru Ji participation in saadh sangat enables all vekaars to
disappear - met jaat bekaar. This is the result of semran activity that takes place in
saadh sangat.
Saadh sang met jaat bekaar. P.198
swD sMig imit jwq ibkwr Ò
In Raag Bhairo(n) Guru Ji uses the term sant mandal for saadh sangat. Sant
Mandal, according to Guru Ji is the name of that place where only the praises of the
Lord are sung.
Sant mandal tahaa(n) ka nau. Paarbraham kayval gun gau. P.1146
sMq mMfl qhw kw nwau Ò pwrbRhm kyvl gux gwau Ò
Guru Ram Das maintains that only that assembly of people can be called sat
sangat where the praises - keerat - of the Lord are heard - jet Har keerat Har sunnay.
Sat sangat sa-ee Har tayri jet Har keerat Har sunnay. P.1135
sq sMgiq sweI hir qyrI ijqu hir kIriq hir sunxy Ò
Guru Ji goes on to say that the filth of haumai of numerous previous lives –
janm janm ki haumai mal laagi – can be removed by participation in sat sangat. Just
as iron – loha – can be taken across a river in a boat or raft made of timber – kaast, so
too can a man, by linking his mind with the gur sabad - lag sabad guru, in the
company of sat sangat get across the influence of maya and meet the Lord – Har
paavai(n)go.
Janm janm ki haumai mal laagi mel sangat mal leh jaavai(n)go. Jeu(n) loha
tareo sang kaast lag sabad guru Har paavai(n)go. P.1309
jnm jnm kI haumY mlu lwgI imil sMgiq mlu lih jwvYgo Ò ijay lohw qirE
sMig kwst lig sbid gurU hir pwvYgo Ò
There is no other way by which the mind can become pure and attain union
with God. Some people renounce families and homes and go to mountains and jungles
to attain the Lord, some keep on making their rounds to holy places to make their
bodies pure by bathing in holy pools – teerath esnaan, and some cause sufferings to
their bodies as a form of penance - tap - to attain God. All these and countless other
efforts – kot karm – cannot make the body pure – dayh na sodha. It is only in saadh
sangat that the mind awakens to reality – man parbodha. So says Guru Arjan Dev:
Kot karm kar dayh na sodha. Saadh sangat meh man parbodha. P.1298
koit krm kir dyh n soDw Ò swD sMgiq mih mnu prboDw Ò
Guru Ji, describing something similar in another place, mentions that in saadh
sangat, with the guru’s kerpa – santan kai parsaad, the mind awakens from the sleep
of maya moh – soeo man jaageo.
Saadh sangat parsaad santan kai soeo man jaageo. P.215
swD sMgiq prswid sMqn kY soieE mnu jwigE Ò
In sat sangat the mind gets convinced – derta aavai, and faith – sardha –
begins to develop. The guru then blesses his devotee with the naam which helps the
devotee to attain union with the Lord. This enables him to get across the bhavjal.
Nestaaray means to get across. Guru Ram Das describes it thus:
Sat sangat melai ta(n) derta aavai Har Ram naam nestaaray. P.981
sq sMgiq imlY q idVqw AwvY hir rwm nwim insqwry Ò
Guru Ji also says that he, who by good fortune – vaday bhaag, participates in
sat sangat begins to savour the taste –ras – of naam.
Sat sangat melai vadbhaag ta(n) Har ras aav-ay jiu. P.690
sq sMgiq imlY vfBwig qw hir rsu Awvey jIau Ò
According to Guru Ji participation in sat sangat helps in the development of
faith and conviction – sardha– in the teaching of the guru. By means of the gur sabad
one savours the taste of naam essence – Har ras caakh.
Mel sangat sardha oopjai gur sabdi Har ras caakh. P.997
imil sMgiq srDw aUpjY gur sbdI hir rsu cwKu Ò
Guru Ji goes on to say that the person of good fortune, the one blessed by the
Lord, participates in the sangat where union with God is possible. The bhaag heen –
the person without the good bhaag, wanders about and suffers – bharm cota(n)
khaaveh. Without bhaag the sangat is not attained – sat sang na labhai, and without
sangat one remains full of dirt of sins and evils - mail bhareejai jiu.
Vadbhaagi Har sangat paaveh. Bhaag heen bharm cota(n) khaaveh. Ben
bhaaga(n) sat sang na labhai ben sangat mail bhareejai jiu. P.95
vfBwgI hir sMgiq pwvih Ò Bwg hIn Brim cotw Kwvih Ò ibnu Bwgw sq sMgu
n lBY ibnu sMgiq mYl BrIjY jIau Ò
The wandering mind –caltau man – of a vadbhaagi person becomes still -
aroora – in the guru’s sangat. Thus says Guru Ji.
Sat sangat saadh pa-ee vadbhaagi man caltau bha-eo aroora. P.698
sq sMgiq swD pweI vfBwgI mnu clqO BieE ArUVw Ò
 Guru Arjan Dev mentions something similar when He says that the running
around - dhaavat /bhatkana - of the caltau man ceases - metai, by participation in sat
sangat - sant sang hoe baas.
Dhadha dhaavat tau metai sant saang hoe baas. P.257
DDw Dwvq qau imtY sMq sMig hoie bwsu Ò
Guru Arjan Dev says that one acquires conviction or faith – sardha / bhaavni
– in the naam by taking part in saadh sangat. However, only those with good bhaag
acquire this sardha – labhantan(g) bad bhaagneh.
Bhaavni saadh sangayn labhantan(g) bad bhaagneh. P.1360
BwvnI swD sMgyx lBMqM bf Bwgxh Ò
Talking about love for the Lord, Bhagat Ravedas says that without
participation in saadh sangat, love – preet / bhaau / bhaav – for the Lord cannot
develop, and without this bhaav there can be no bhagti of the Lord.
Saadh sangat bena bhaau nahi oopjai bhaav ben bhagt(i) nahi hoe tayri.P.694
swD sMgiq ibnw Bwau nhI aUpjY Bwv ibnu Bgiq nhI hoie qyrI Ò
Guru Arjan Dev points out that sadhoo sang i.e. company of holy persons, is
attained by those who are blessed by the Lord Paarbraham – kerpa karay jes
Paarbraham hovai sadhoo sang. As the devotee increases his participation in sadhoo
sang / saadh sangat – jeu(n) jeu(n) ohu vadha-ee-ai – his love for the Lord also
increases – teu(n) teu(n) Har seu(n) rang.
Kerpa karay jes Paarbraham hovai sadhoo sang. Jeu(n) jeu(n) ohu vadha-ee-
ai teu(n) teu(n) Har seu(n) rang. P.70
ikrpw kry ijs pwrbRhmu hovY swDU sMgu Ò ijau ijau Ehu vDweIAY iqau iqau
hir isau rMg Ò
In the Swayas Bani Guru Ji points out that when the Lord Thakur is pleased
with a person, that person develops love for sat sangat.
Jeh Thakur suparsann bha-eyo sat sangat teh pyar. P.1386
ijh Twkuru supRsMnu BXo sqsMgiq iqh ipAwru Ò
Bhagti of the Lord is possible only if one develops love for the guru, and Guru
Ram Das states that it is in sat sangat that intense love - preet at goori - for the guru
develops. This intense love is like the fast lasting majeeth colour – majeeth rang.
Sat sangat preet saadh at goori jeu(n) rang majeeth bahu laaga. P.985
sq sMgiq pRIiq swD Aiq gUVI ijau rMgu mjIT bhu lwgw Ò
Guru Arjan Dev in Salok Sehaskirti mentions that in saadh sang even a fool –
khal – can become a pandet – a learned man.
…………Nanak saadh sang khal pandeteh. P.1356
…………nwnk swD sMig Kl pMifqh Ò
Guru Amar Das says that without saadh sangat people go about like animals –
pasu dhor. They do not try to understand their Creator – jen keetay tesai na jaanni.
Without the naam they are thieves – cor.
Ben sangti sabh aisay rah-he jaisay pasu dhor. Jen keetay tesai na jaanni ben
navai sabh cor. P.427
ibnu sMgqI siB AYsy rhih jYsy psu For Ò ijin@ kIqy iqsY n jwxn@I ibnu nwvY
siB cor Ò
Guru Ram Das says that the Lord is present in sat sangat – vec sangat Har
Prabh vartda. Guru Ji requests us to understand this fact with the help of the sabad –
bujuh sabad vicaar.
Vec sangat Har Prabh vartda bujuh sabad vicaar. P.1314
ivic sMgiq hir pRBu vrqdw buJhu sbd vIcwir Ò
 Guru Arjan Dev maintains that one can see the Lord within himself in sat
sangat – sant sang antar Prabh deetha. Such a person begins to love the naam. Naam
becomes sweet – meetha - for him.
Sant sang antar Prabh deetha. Naam Prabhoo ka laaga meetha. P.293
sMq sMig AMqir pRBu fITw Ò nwmu pRBU kw lwgw mITw Ò
Guru Ji refers to saadh sangat as the abode of God – Har ka dhaam. He says
that for the true follower or sayvak, saadh sangat is baikunth - heaven, and a place
free from vekaars - mukat.
Mukat baikunth saadh ki sangat jan paeo Har ka dhaam. P.682
mukiq bYkMuT swD kI sMgiq jn pwieE hir kw Dwm Ò
Seeing the Lord within oneself in sat sangat is indeed meeting the Lord. Guru
Nanak Dev mentions this very clearly in Raag Malaar where He says that one can
meet the Lord in sat sangat – sat sangat maylaap. Here the attributes of the Lord are
always being uttered (or sung) – jethai Har gun sada vakhaani-ai.
Sat sangat maylaap jethai Har gun sada vakhaani-ai. P.1280
sq sMgiq mylwpu ijQY hir gux sdw vKwxIAY Ò
Bhagat Kabir also refers to saadh sangat as real baikunth, but He laments that
it is difficult to convince people about it.
Kahu Kabir eh kahi-ai kaahe. Saadh sangat baikunthai ahe. P.325
khu kbIr ieh khIAY kwih Ò swD sMgiq bYkMuTY Awih Ò
Bhagat Ji maintains that if one does not resort to the Lord’s semran in saadh
sangat - saadh sangat Bhagwaan bhajan ben – the Lord sac can in no way dwell in
the heart – kahi na sac raheo.
Saadh sangat Bhagwaan bhajan ben kahi na sac raheo. P.399
swD sMgiq Bgvwn Bjn ibnu khI n sc rihE Ò
By keeping the company of saadh sangat – saadh sangat kai baasbai, all sins
flee – kalmal sabh nasna. So says Guru Arjan Dev.
Saadh sangat kai baasbai kalmal sabh nasna. P.811
swD sMgiq kY bwsbY klml siB nsnw Ò
Sins flee by participation in saadh sangat because, with the guru’s kerpa, we
realize what maya is and what it does. The all powerful snake like maya sarpni which
poisons everyone in the terbhavan world with its bite becomes calm –paithi – in the
holy congregation. Sat sang is described as nermal jal and the term maar maar
indicates the destructive nature of maya. Bhagat Kabir mentions it thus:
Maar maar sarpni nermal jal paithi. Jen terbhavan dasialay gur parsaad
deethi. P.480
mwru mwru srpnI inrml jil pYTI Ò ijin iqRBvxu fsIAly gur pRswid fITIÒ
The company of holy persons – saadh jan – is essential to improve life from
the spiritual point of view as it enables interest and love for the guru and Lord to
develop. Bhagat Ravedas says that he attained parm gatay – high spiritual status – in
saadh sangat. In this way he met the beloved Lord – melat pyaro praan naath – who
could not have been attained by any other forms of worship.
Melat pyaro praan naath kavn bhagt(i) tay.Saadh sangat pa-ee parm gatay.
P.1293
imlq ipAwro pRwn nwQu kvn Bgiq qy Ò swD sMgiq pweI prm gqy Ò
Guru Arjan Dev also says that in saadh sangat one attains high spiritual status
– parm gat pa-ee-ai, whereas by getting entangled with maya – maya rac – one loses
the battle of life.
Saadh sang parm gat pa-ee-ai maya rac bandh haaray. P.714
 swD sMig prm giq pweIAY mwieAw ric bMiD hwry Ò
Guru Ji describes the troublesome maya as a bala / balaa-ay. It is in saadh
sangat that its grip loosens. The individual then experiences khaym and kusal – sukh
and happiness. So says Guru Ji:
Khaym bha-ea kusal ghar aa-ay. Bhaytat saadh sang ga-i balaa-ay. P.201
Kym BieAw kusl Gir Awey Ò Bytq swD sMig geI blwey Ò
Bhagat Kabir mentions that just as iron turns into gold – kancan, if it touches a
paaras - paaras pars, so too man acquires bebayk budhi by participating in sat
sangat. Bebayk budhi enables one to determine for himself what is good for him in
life from the point of view of attaining perfection.
Sat sangat mel bebayk budh hoi. Paaras pars loha kancan soi. P.481
sq sMgiq imil ibbyk buiD hoeI Ò pwrsu pris lohw kMcnu soeI Ò
Guru Ram Das also mentions that just as iron becomes gold – suvaran, when
it comes into contact with a paaras, so too the spiritual life of a person improves
tremendously by participating in sat sangat.
Jeu(n) loha paaras bhayti-ai mel sangat suvaran hoe jae. P.303
ijau lohw pwris BytIAY imil sMgiq suvrnu hoie jwie Ò
Sat sangat is the naam nedhaan – treasure house of naam, where one realizes
God. So says Guru Ji.
Sat sangat naam nedhaan hai jethuh Har paea. P.1244
sq sMgiq nwmu inDwnu hY ijQhu hir pwieAw Ò
According to Guru Arjan Dev saadh sangat is like a haat – shop – from where
naam is obtained. Guru Ji says, “I have now settled in this haat.”
Aaj mai baiseo Har haat. P.1269
Awju mY bYisE hir hwt Ò
Guru Ji states that it is in sat sang that the naam amret is distributed – vandi-
ai. This naam amret nectar enables people to lead happy lives by acquiring sukh. It is
in sat sang that praises of the Lord are sung – bani ucreh saadh jan. The sefat salaah
bani leads to fountains – jharnay – of naam amret / ameu gushing forth within an
individual.
Othai amret vandi-ai sukhia Har karnay……. .. Bani ucreh saadh jan ameu
caleh jharnay. P.320
EQY AMimRqu vMfIAY suKIAw hir krxy Ò……… bwxI aucrih swD jn Aimau
clih Jrxy Ò
In another part of Gurbani Guru Ji says that the saadh sangat is a beautiful
place – thaahar neeki – where one can focus attention – dhean – on the Akaal moorat
Lord.
Akaal moorat hai saadh santan ki thaahar neeki dhean kau. P.1208
Akwl mUriq hY swD sMqn kI Twhr nIkI iDAwn kau Ò
According to Guru Ji doing semran – naam japna – in saadh sangat is real
life.
Jeevna Har jeevna. Jeevan Har jap saadh sang. P.684
jIvnw hir jIvnw Ò jIvnu hir jip swD sMig Ò
On the other hand Guru Ji expresses his belief that wthout saadh sang - saadh
sang behoona, the body is a corpse- mertak dayh.
Mertak dayh saadh sang behoona. P.190
imrqk dyh swD sMig ibhUnw Ò
A worthless plant called herad acquires the scent of a candan – sandalwood
tree, because of proximity to the candan – candan nekat vasai. Likewise the
company of holy persons in sangat washes away the sins of a person. The patet –
sinner – becomes paavan – pure, and he gets accepted - parvaan - by the Lord. Thus
says Guru Ram Das:
Jeu(n) candan nekat vasai herad bapra teu(n) sat sangat mel patet parvaan.
P.861
ijau cMdn inkit vsY ihrfu bpuVw iqau sq sMgiq imil piqq prvwxu Ò
Guru Arjan Dev says that when He began participating in saadh sangat the
tendency to feel jealous on seeing others leading happy lives disappeared – besar ga-i
sabh taat pra-ee.
Besar ga-i sabh taat pra-ee. Jab tay saadh sangat mohe pa-ee. P.1299
ibsir geI sB qwiq prweI Ò jb qy swD sMgiq moih pweI Ò
Guru Ji points out how, in saadh sangat, the mind, which earlier could not
tolerate any harsh words by someone - ayk bol bhi khavto nahi, now becomes cool -
seetal.
Ayk bol bhi khavto nahi saadh sangat seetla-ee. P.402
eyku bolu BI Kvqo nwhI swD sMgiq sIqlweI Ò
The jeevatma of a devotee - jot (joiq) - merges with the joti of the Lord in
sangat and for such a devotee there will be no punrap janm – further births. This is
what Guru Nanak Dev says:
Punrap janm nahi jan sangat joti jot mela-ee. P.505
punrip jnmu nwhI jn sMgiq joqI joiq imlweI Ò
Millions of sinners are saved – kot apraadhi udhrai, as a result of the company
of holy people in sangat and agents of Yama do not come near such persons – nayr na
aavai. A person who for countless lives – janm janm – had been separated – bechrea -
from the Lord will, because of his company in sat sangat, be united with the Lord by
the Guru. Thus mentions Guru Arjan Dev:
Kot apraadhi sant sang udhrai jam ta(n) kai nayr na aavai. Janm janm ka
bechrea hovai ten Har seu(n) aan melaavai. P.748
koit ApRwDI sMqu sMig auDrY jmu qw kY nyiV n AwvY Ò jnm jnm kw ibCuiVAw
hovY iqn hir isau Awix imlwvY Ò
Bhatt Keerat in the Swayas Bani states that he had heard about the noble path
of gur sangat - uttam panth suneo gur sangat. Fear of the yamas got eliminated - jam
traas meta-ee, by participating in sangat - teh melant.
Ek uttam panth suneo gur sangat teh melant jam traas meta-ee. P.1406
ieku auqm pMQ suinE gur sMgiq iqh imlMq jm qRws imtweI Ò.
According to Guru Nanak Dev doing semran in sat sangat enables one to get
across this world ocean – udhaar hoe. The paper – kaagar – on which Jam Raj
(Dharm Raj) records the actions of one in this world gets destroyed – faatai (torn).
Mel sadhoo sang udhaar hoe faatai jam kaagar. P.1318
imil swDU sMig auDwru hoie PwtY jm kwgru Ò
Saadh sangat, according to Guru Ji, is like a boat – naav roop saadh sang,
which is capable of taking a devotee safely across the world ocean – paargraami.
Naav roop saadh sang Nanak paargraami. P.1230
nwv rUp swD sMg nwnk pwrgrwmI Ò
Guru Arjan Dev states that whoever participates in the Guru’s sangat - jen jen
saadh sang paea, is helped by the Lord to get across - Prabh aap traea - the world
ocean / sansaar samundar.
Jen jen saadh sang paea. So Prabh aap traea. P.622
ijin ijin swD sMgu pwieAw Ò so pRiB Awip qrwieAw Ò
 Guru Nanak Dev defines sat sangat as a place where there is talk of naam –
naam vakhaani-ai. Guru Ji goes on to say that the guru has made it clear – satgur dee-
a bujhae, that it is the Lord’s command – hukam – that only naam japna should be
resorted to in sat sangat.
Sat sangat kaisi jaani-ai. Jethai ayko naam vakhaani-ai. Ayko naam hukam
hai Nanak satgur dee-a bujhae jiu. P.72
sq sMgiq kYsI jwxIAY Ò ijQY eyko nwmu vKwxIAY Ò eyko nwmu hukmu hY nwnk
siqguir dIAw buJwey jIau Ò
Guru Ram Das describes sat sangat as a catsaal – place of learning, where
one can learn about the qualities and virtues – gun - of the Lord.
Sat sangat satgur catsaal hai jet Har gun sekha. P.1316
sq sMgiq siqgur ctswl hY ijqu hir gux isKw Ò
Guru Arjan Dev says that sat sangat is like a pool –sarovar – in which the
servants of Ram – Ram daas –bathe in the naam jal of the sat sangat pool and have
their sins washed away – sabh utray paap kmaatay.
Ram daas sarovar naatay. Sabh utray paap kmaatay. P.625
rwmdws srovir nwqy Ò siB auqry pwp kmwqy Ò
Guru Ji mentions the same thing in Funhay Bani. He says that sins disappear –
kasmal jaahe – by bathing in the Ram daas sar / sarovar.
………Nanak kasmal jaahe nae-ai Ram daas sar. P.1362
………nwnk ksml jwih nwieAY rwmdws sr Ò
Guru Ji, in the same Funhay verse, also describes sat sangat as a lovely town
– anoop Ram daas pur, inhabited by the servants of the Lord. Spiritual values abound
in this town. Its foundation has been laid by the Lord Himself – badhuh purkh
bedhaatai, thus leading to its beauty. Guru Ji says, “I have seen all places – dethay
sabhay thaav – but no other place compared to this can be found anywhere.”
Dethay sabhay thaav nahi tudh jayhea. Badhuh purkh bedhaatai ta(n) tu(n)
sohea. Vasdi saghan apaar anoop Ram Daas pur. P.1362
ifTy sBy Qwv nhI quDu jyihAw Ò bDhu puriK ibDwqY qW qU soihAw Ò vsdI
sGn Apwr AnUp rwmdws pur Ò
Guru Nanak Dev also regards sat sang as a sarovar, and the servants of Ram
i.e. sant jan or gurmukhs as lovely lotus flowers - kamal anoop - which always thrive
- sada begaasai - in the naam jal waters of the sat sang sarovar. The naam jal gives
the gurmukh kamal flowers the scent and beauty - parmal roop. Guru Ji also
compares the sant jan to hans creatures which feed on the sefat salaah pearls in the
sat sang sarovar - oojal moti coogeh hans. (Hans is a mythical water bird which is
said to feed on pearls).
Ayko sarvar kamal anoop. Sada begaasai parmal roop. Oojal moti coogai
hans. P.352
eyko srvru kml AnUp Ò sdw ibgwsY prml rUp Ò aUjl moqI cUgih hMs Ò
According to Guru Arjan Dev the person who participates in saadh sangat and
focuses his mind on the Lord - saadh sangat Har caran nevaas, receives the ever
lasting light of aatmak jeevan / spiritual life - sada sada aatam pargaas.
Sada sada aatam pargaas. Saadh sangat Har caran nevaas. P.378
sdw sdw Awqm prgwsu Ò swD sMgiq hir crx invwsu Ò
Enormous benefits can be derived from sat sangat. But because of our lack of
understanding of Gurbani we tend to forget the fact that it is a catsaal where ayko
naam vakhaani-ai and where we can bathe in the naam jal and wash away the
impurities of the mind. Guru Ji outlines some of the benefits derived from sat sangat
in the following verse in which He exhorts us to participate in saadh sangat. “Oh
fortunate one, always go to the saadh sangat and take part in the proceedings. By
doing so, sufferings of this world, hunger – bhookh – for maya, and ailments –rog –
(of a spiritual nature) will have no effect – na beapai. Always seek the saran of the
Lord and have the picture of His lovely feet in mind –carn kamal lev la-ee-ai. By
remaining in saadh sangat there will be no more births and deaths and the mind will
enjoy sehaj avastha – a mental state when the mind will not wander. It will become
nehcal – still, and it will remain at peace. Attachments to maya moh will have no
effect. Having been bereft earlier of love for the Lord – praym bechohu – will be
immaterial. In sat sangat one can always meditate on the name of the Lord.”
Jae basuh vadbhaagni sakhi-ay santa(n) sang sma-ee-ai. Teh dookh na
bhookh na rog beapai carn kamal lev la-ee-ai. Teh janm na marn na aavan jaana
nehcal sarni pa-ee-ai. Praym bechohu na moh beapai Nanak Har ayk dhea-ee-ai.
P.803
jwie bshu vfBwgxI sKIey sMqw sMig smweIAY Ò qh dUK n BUK n rog ibAwpY
crn kml ilv lweIAY Ò qh jnm n mrxu n Awvx jwxw inhclu srxI pweIAY Ò
pRym ibCohu n mohu ibAwpY nwnk hir eyku iDAweIAY Ò
According to Guru Ji the company of saadh sangat enables the Lord’s naam
to dwell in the heart which becomes clean and pure. It becomes a very pavetar and
nermal place. Such a person is deemed to have performed various types of pooja –
worship, kept the required fasts – vart, resorted to bathing in holy pools -teerath
esnaan / majan, and is regarded as having listened faithfully to religious texts such as
Vedas, Puraanas, and the Semartis.
Vart naym majan tes pooja. Bed puraan ten semrat suneeja. Maha puneet
ja(n) ka nermal thaan. Saadh sangat ja(n) kai Har Har naam. P.393
vrq nym mjn iqsu pUjw Ò byd purwn iqin isMimRiq sunIjw Ò mhw punIq jw kw
inrml Qwnu Ò swD sMgiq jw kY hir hir nwmu Ò
Bhagat Ravedas prays to the Lord Maadho / Maadhau for His blessings so
that he could remain in His saadh sangat just as honey bees remain in the bee-hive –
makheera.
Sat sangat mel rahi-ai Maadhau jaisay madhap makheera. P.486
sq sMgiq imil rhIAY mwDau jYsy mDup mKIrw Ò
Guru Arjan Dev says that participation in saadh sangat and the utterance –
ucaaran – of the naam and attributes of the Lord is the path of spiritual life.
Saadh sangat gun ucaaran Har naam amret paath. P.1007
swD sMgiq gux aucwrx hir nwm AMimRq pwQ Ò
In this world – jag bheetar, according to Guru Ji, the person who resorts to
naam semran in the company of saadh sangat – saadh sang nau japai – is successful
in life – safal janm. Successful here means that his coming into this world has been
worth the while. He achieves the noble aim of life for spiritual emancipation.
Safal janm tes ka jag bheetar saadh sang nau jaapai. P.750
sPl jnm iqs kw jg BIqir swD sMig nwau jwpY Ò
Guru Ji regards participation in saadh sangat for bhajan bandgi / semran of
the Lord, as a noble activity in this world.
Ram bhaj mel saadh sangat ehai jag meh saar. P.1227
rwm Bju imil swD sMgiq iehY jg mih swr Ò
Bhagat Kabir exhorts us to resort to sat sangat which will keep company with
us up to the end – ant karai nerbaah. He warns us never to resort to saakat sang –
company of those who fail to remember the Lord. This leads to destruction – benaah.
Destruction here refers to aatmak maut.
Kabir sangat kari-ai saadh ki ant karai nerbaah. Saakat sang na keeji-ai ja(n)
tay hoe benaah. P.1369
kbIr sMgiq krIAY swD kI AMiq krY inrbwhu Ò swkq sMgu n kIjIAY jw qy
hoie ibnwhu Ò
The foregoing clearly illustrates the importance of participation in sat sangat.
But somehow we seem to be drifting away, with materialism taking a firm hold of us.
It is not uncommon to find that functions in temples, when there is no Guru ka
Langgar, are poorly attended. It is a sad state of affairs and it would not be an
overstatement to say that the admonishment mentioned in Gurbani by Baba Shaykh
Farid, the famous Muslim Sufi saint, to his followers aptly applies to us too. Baba Ji
says that the muslim, who is a baynevaaja i.e. one who fails to make an effort to go to
the mosque – maseet – five times a day for the nevaaj / namaaz prayers, is resorting to
an unhealthy life practice and Baba Ji refers to such a person as baynevaaja kuttea –
dog.
Farida baynevaaja kuttea ayh na bhali reet. Kab hi cal na aea panjay wakht
maseet. P.1381
PrIdw byinvwjw kuiqAw eyh n BlI rIiq Ò kb hI cil n AwieAw pMjy vKq
msIiq Ò