# Sadh Sangat: What Does It Mean To You?



## Luckysingh (Aug 18, 2013)

I feel that it would be interesting and important to discuss what 'sadh sangat' really means.
What we think or assume it means and what it means to us individually.

 In gurbani it is mentioned many times that we should have the company of sadh sangat. It is often stated that in this company we can realize and pave the way to be gurmukh or that we can spiritually become 'ONE' with the ONE waheguru.
However, I find that this term is very easily misinterpreted by everyone including me up until a few months ago when I gave it more thought.
Many of us think that 'sadh sangat' means -
_- The company of the holy._
_- The sangat in the gurudwara that are praying and doing kirtan together._
_- Being in the presence of the enlightened or being in the presence of sants, mahapursh, brahgyanis..etc.._
_- or quite simply the congregation or company of true and wise..etc.._

*But what it truly means can be a little different for all of us ??*
Let me explain what i'm getting at here-
It is Different in the sense that it is the company *around us that can 'Influence' us to ACT accordingly aligned with the Truth and gurmat values.*
OR, The company that can *bring out the best of us in terms of true Sikh values, pure and truthful values..etc.. The company that can lead us to not be too attached to maya and materialistic world, to act with pure intentions without any sort of maya material gains or intentions.*

Therefore, it is the company of all around us that help us to spiritually elevate on our personal levels. The influence of people that can help us realize our own wrongs so as to become better Sikhs.
This 'sadh sangat' is the interactions we have with others that help us to self develop on the righteous path.
Like I said, it can be slightly different for everyone but for me sometimes it can be the interactions on this forum, or the family and friends that I choose to associate with.
I mean there are some people in my family that are nasty, self minded, always righteous, always putting others down, always comparing themselves with you..etc... and quite fankly when I am around these relatives, I get uncomfortable and angry because I don't like listening to their crap, - so, I have formally decided that these people bring out the worst in me, they bring out thoughts that are not gurmat because I end up slandering them deep inside. Therefore, these are the people for me personally, that guruji says to avoid, these are the people that are *NOT *my Sadh Sangat, So, quite frankly I make the righteous decision to not get involved with these kinds.

I also find that even helping the tramp in the street or helping a person in the wheelchair cross the road can bring out the best in me. These simple actions of donating and help make me realize what gurmat values are about. It makes me aware of where God has put me and where he has put them at that moment in time of which I can control for the benefit of others. These interactions with Everyday people become a contribution to the Sadh Sangat around me !!! - *They DON'T have to be holy or enlightened do they ??*
For me this explains 'Sadh sangat' to my personal life and I'm sure you can all stop and look around you to see who exactly is your personal sadh sangat.

It would be interesting what others think their sadh sangat is ?

Another point is that Guruji instructs us to live a Grihasti jeevan as well as the company of sadh sangat. This ''grihasti'' jeevan is also about making the choices to have a balance of a worldly householder with marriage and family as well as making adjustments to place yourself in the sadh sangat company. 
The grihasti lifestyle doesn't just mean that you don't become a recluse to find God, but I think it means that you find that correct balance with work, family and spiritual devotion as well as maintaining gurmat conduct in sadh sangat surroundings.


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## Gyani Jarnail Singh (Aug 18, 2013)

*Re: Sadh Sangat: What Does it mean to You ?*

The whole world CHANGES..when WE CHANGE..ourselves...
WE can only CHANGE..from WITHIN...

Gurbani tells us quite clearly that the SAADH - the Creator..our HUSBAND...our lover..our master..lives WITHIN....

Its HIS *SANGAT*..that will bring out the Changes *WITHIN*...thats a first step

Then we go out (as changed) and find others who have also changed/are changing/attempting to change so we can help them and ourselves...so that when we return back home..the changes are reinforced..and we begin to ENJOY the SAADH SANGAT even more...within and outside.

A bunch of self serving, goluck grabbing, gossipers, gathered in a Gurdwara is NOT "saadh Sangat but *Sangat of SAKATS*..unbeleivers..and GURBANI instructs us to run away from such a sangat as fast as we can !!! So the "Sangat" is NOT due to place/presence or absence of SGGS, granthis, ragis, tablas, hukmnamahs read  ardasses being done or karah parshad langgar being dished out..etc.. Such "SANGATS" will rise up at a moments notice and draw swords..knock off turbans, push the SGGS down form its palki, throw microphones and tear tablas and rip off wajas - PLENTY of Videos of such on u-Yube !! 
A Group of open haired so called sikhshhwo have thrown off their trubans and shaking heads wildly in chanting waheguru/waheguru  or hari harr har etc etc are also a far cry from *Saadh* Sangat..this type is taking place in many Gurdwaras..also extras offered are free YOGA sessions, lights out simran sessions etc etc.. Its just Sangat...letting out steam..U-Tube videos of such show them getting up and dancing, screaming etc in total disregard of SGGS...

Thus its vital to get a basic understanding of the TERMINOLOGY..of SAADH...SANGAT...and then apply the GURBANI so that we BECOME GURBANI...and not SAKAT-    Sakat SAANG na keejeyeah..!!! is a clear instruction of what NOT to do.

Our BODY is the HARMANDAR..the SAADH is WITHIN...first have HIS SANGAT..then venture OUT..:happysingh::japosatnamwaheguru:


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## findingmyway (Aug 18, 2013)

*Re: Sadh Sangat: What Does it mean to You ?*



Luckysingh said:


> *But what it truly means can be a little different for all of us ??*
> Let me explain what i'm getting at here-
> It is Different in the sense that it is the company *around us that can 'Influence' us to ACT accordingly aligned with the Truth and gurmat values.*
> OR, The company that can *bring out the best of us in terms of true Sikh values, pure and truthful values..etc.. The company that can lead us to not be too attached to maya and materialistic world, to act with pure intentions without any sort of maya material gains or intentions.*
> ...



I agree with Gyani ji. The people described above are the sangat I seek out. However, my understanding from Gurbani is that sadh sangat refers to Ik Oankaar, the same Creator that is present within us. It is important to seek out both sadh sangat within and sangat externally but people cannot be sadh sangat as they are all flawed! This is another way of matching our inside and outside worlds.


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## Archived_Member16 (Aug 18, 2013)

*Re: Sadh Sangat: What Does it mean to You ?*

*As a matter of further interest:*

*TRUE ASSOCIATION - SAADH-SANGAT *

ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥ ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥: 
Satsangati kaisee jaaneeai || Jithai eko naami vakhaaneeai || 
 Eko naami hukami hai Nanak satiguri deeaa bujhaai jeeou ||5|| (Sri Guru Granth Sahib Ji 72).

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The value of sandalwood lies in its fragrance that spreads out far and wide. The aroma of sandalwood is so sublime that the lowly trees growing near sandalwood also become fragrant just like it. The philosopher’s touch stone (Paaras) has the same good quality — any lowly metal that comes in contact with it is transformed into gold. Thus, in essence, whatever comes into contact with both sandalwood and Paaras is uplifted. For example, a piece of worthless iron is transformed into gold, and an ordinary wood becomes fragrant! 

•ਚੰਦਨ ਵਾਸੁ ਭੁਇਅੰਗਮ ਵੇੜੀ ਕਿਵ ਮਿਲੀਐ ਚੰਦਨੁ ਲੀਜੈ ॥ ਕਾਢਿ ਖੜਗੁ ਗੁਰ ਗਿਆਨੁ ਕਰਾਰਾ ਬਿਖੁ ਛੇਦਿ ਛੇਦਿ ਰਸੁ ਪੀਜੈ ॥੩॥: Chandhan vaas bhuiangam verree kiv mileeai chandhan leejai || Kaadhi kharrag gur giaan karaaraa bikh shedi shedi rasu peejai ||3||: The fragrant sandal tree is girdled by the snakes; how can anyone get to the sandal tree (i.e., the man is encircled by Bikaars and thus he cannot enjoy the Fraggrance of the Realization of the the Spiritual Essence)? Drawing out the Mighty Sword of the (ਗੁਰ ਗਿਆਨ) Gur's Spiritual Wisdom, cut (ਵੱਢ ਵੱਢ ਕੇ) the poisonous (snake of Maya); and (thus one can) drink in the (Spiritual) Essence (ਆਤਮ ਰਸ, ਨਾਮ ਰਸ, ਗਿਆਨ ਰਸ ...). ||3|| (Sri Guru Granth Sahib Ji 1324).

The Gurbani compare the nature of the Satsang or Saadh-Sangat with that of sandalwood and Paaras. In the Association with the Saadh-Sangat (within: the Mool...; and without: the Gurmukhs), a lowly conditioned being is transformed into Divine Consciousness! In such Holy Company, one finds the energy, integrity, understanding, and persistence to liberate himself from the false ego sense (Haume and its associated faults such as lust, anger, greed, attachment, pride, jealously, stubborn mindedness, etc.). 

•ਸਾਧਸੰਗਤਿ ਕਉ ਵਾਰਿਆ ਜੀਉ ਕੀਆ ਕੁਰਬਾਣੁ ॥ ਜਿਸ ਤੇ ਸੋਝੀ ਮਨਿ ਪਈ ਮਿਲਿਆ ਪੁਰਖੁ ਸੁਜਾਣੁ ॥: Saadhsangati kaou vaariaa jeeou keeaa kurabaanu. Jis te sojhee mani paee miliaa purakhu sujaanu: I am devoted (ਸਦਕੇ) unto the Saadhsangat, the Holy Company; I sacrifice my life to them. Through whom, Understanding (ਸੂਝ) has entered my mind, and I have met the All-knowing Lord (Sri Guru Granth Sahib Ji 43).

All beings are in the influence of the three modes of material nature (Gunas or qualities) of Maya. As our mind is made of thoughts-stuff (Phurne), the thoughts that surge forth in the mind are due to the influence of these Gunas. For instance, when the mind is under the influence of Taamas Guna (ignorance) and experiences stone consciousness, one loses the faculty to cognize the nature of thoughts or rather thoughts themselves. When Raajas Guna predominantly prevails in the mind, one's consciousness turns opaque, resulting in undesirable thoughts carrying their impact straight into the Heart. Whereas when the Saatav Guna (or goodness) predominates the mind, awakened consciousness prevails, resulting in dispelling of undesirable thoughts.

 •ਕਈ ਕੋਟਿ ਰਾਜਸ ਤਾਮਸ ਸਾਤਕ ॥: Kayee koti raajas taamas saatak: Many millions abide in heated activity (Raajas), slothful darkness (Taamas) and peaceful light (Saatak) (Sri Guru Granth Sahib Ji 276).
•ਤ੍ਰੈ ਗੁਣ ਮਾਇਆ ਮੋਹੁ ਪਸਾਰਾ ਸਭ ਵਰਤੈ ਆਕਾਰੀ ॥ ਤੁਰੀਆ ਗੁਣੁ ਸਤਸੰਗਤਿ ਪਾਈਐ ਨਦਰੀ ਪਾਰਿ ਉਤਾਰੀ ॥੨॥: Trai guna Maya moh pasaaraa sabh vartai aakaaree. Turiya Guna sat sangat paayeeai nadree paari utaaree ||2||: Attachment to the three-phased show of Maya pervades the world of objects. In the company of Sat (Truth, within), Turiya, the State of Supreme Awareness is attained; (Whosoever attains this Turiya Avasthaa) the merciful (God) carries (that person) across (from the world-ocean: ਸੰਸਾਰ-ਸਮੁੰਦਰ) ||2|| (Sri Guru Granth Sahib Ji 1260).

Thus, the Gunas or material nature influence the mind with irretrievable wantonness. Therefore, in order to become Spiritually Wise (Giaanee, Gurmukh), one always need to watch the predominance of the Gunas prevalent in his mind. The subtle thoughts that persistently surge forth and create disturbances and make an indelible effect on the mind are imperceptible. However, the one who is Spiritually alert can perceive the predominance of such thoughts. Hence it seems imperative that the key to free ourselves from the effects of Maya (illusion) lies in attaining Spiritual Wisdom (Aatam-Giaan). 

To reclaim one's mind from convulsive effects and influence of the materiality (Maya), Satsang or Saadh-Sangat within is strongly recommended in the Gurbani. Of all external or worldly contacts, the company of the Gurmukh (True and the Spiritually Wise) is the most sublime. 

•ਨੀਕੀ ਸਾਧ ਸੰਗਾਨੀ ॥ ਰਹਾਉ ॥: Neekee saadh sangaanee ||Rahaaou||: The company of he Holy, Saadh-Sangat, is exalted and sublime ||Pause|| (Sri Guru Granth Sahib Ji 404).
•ਵਡਭਾਗੀ ਸੰਗਤਿ ਮਿਲੇ ਗੁਰਮੁਖਿ ਸਵਾਰੀ ॥: Vadabhaagee sangati mile gurmukhi savaaree: (Sri Guru Granth Sahib Ji 651). 

*Saadh-Sangat Defined *

Various expressions exist that are virtually synonymous to Saadh-Sangat. Such expressions include Good Friendship, Noble Friendship, Company of the True and the Wise, Inner Communion, Abidance in the Self, Satsang, Gurmukh Sang, Saadhoo Sang, Sant Sang, Satsangat, Sachee Sangat, Gur Sangat, Uttam Sangat, Saadh Sabhaa, Daivee Sangat, Sant Mandlee, True Association, Company of the Holy, Holy Association, Company of  the Truth, etc. 

 The Gurbani defines such True Association as follows: 

•ਸਤਸੰਗਤਿ ਕੈਸੀ ਜਾਣੀਐ ॥ ਜਿਥੈ ਏਕੋ ਨਾਮੁ ਵਖਾਣੀਐ ॥ ਏਕੋ ਨਾਮੁ ਹੁਕਮੁ ਹੈ ਨਾਨਕ ਸਤਿਗੁਰਿ ਦੀਆ ਬੁਝਾਇ ਜੀਉ ॥੫॥: Satsangati kaisee jaaneeai || Jithai eko naami vakhaaneeai || Eko naami hukami hai Nanak satiguri deeaa bujhaai jeeou ||5||:  How is the Satsangat to be known? There, (only Lord's) One Naam (Gur-Giaan, Gurmat, Aatam-Giaan...) is mentioned. O Nanak! The Satguru has given me this Understanding that the (Lord’s) One Naam is the Hukam (ਪਰਮਾਤਮਾ ਦਾ ਨਾਮ ਜਪਣਾ ਹੀ ਪ੍ਰਭੂ ਦਾ ਹੁਕਮ ਹੈ). ||5|| (Sri Guru Granth Sahib Ji 72). 

•ਸਾਧਸੰਗਤਿ ਕਉ ਵਾਰਿਆ ਭਾਈ ਜਿਨ ਏਕੰਕਾਰ ਅਧਾਰ ॥੧॥: Saadhsangat kaou vaariaa bhaaee jin ekankaar adhaar ||1||: O brother! I am a sacrifice to the Saadh-Sangat, that take the Support of the One Lord ||1|| (Sri Guru Granth Sahib Ji 608).

Here  the Gurbani (Sri Guru Granth Sahib Ji) provides us with a very clear definition of a True Association — it is that Company where only the Name (Giaan...) of the One Truth is remembered. Without meeting this definition, any company or congregation is nothing more than a gathering of materialistic beings (Mayadhaaree or Manmukhs).

*Forms Of Satsang* 

By joining and engaging in Satsang, one becomes relieved of the influence of Maya and the resurgence of baneful thoughts arising from such influence. Eradication of the influence of Maya helps create a condition of "Pure mind" suitable for practicing devotion of God. The highest form of the Satsang is Soul's linking with the Shabad or Naam (Giaan) within. In summary, Satsang can be summed up as follows: 

•Internal Satsang (undivided association of ਸਤ, Truth, "Joti-Svaroopa", Pure Consciousness, Mool, etc.)
•External Satsang (the Company of the Gurmukh).

*External Satsang (the Company of the Gurmukh)*

A True and Wise is a person (the Gurmukh) in God-consciousness — Brahm Giaanee and Self-realized. Such person may externally appear to be irreligious, not well cultured, or not learned. However, he is one hundred percent established in the highest plane of Consciousness. He has cleansed his heart and conquered his mind (Haume), so he is truthful in and out. Such great seeker helps recover other conditioned beings from their delusion. In fact, the Gurbani demands such Awakened and Enlightened beings to help other rid of ignorance and illusion.

•ਜਨ ਨਾਨਕ ਤਿਸੁ ਬਲਿਹਾਰਣੈ ਜੋ ਆਪਿ ਜਪੈ ਅਵਰਾ ਨਾਮੁ ਜਪਾਏ ॥੨॥ Jan Nanak tisu blihaaranai jo aapi japai awaraa Naamu japaavai ||2||: Servant Nanak is a sacrifice to one who himself Understands Naam (Giaan...), and inspires others to Understand it as well ||2|| (Sri Guru Granth Sahib Ji 140).

•ਆਪਿ ਜਪਹੁ ਅਵਰਾ ਨਾਮੁ ਜਪਾਵਹੁ ॥ ਸੁਨਤ ਕਹਤ ਰਹਤ ਗਤਿ ਪਾਵਹੁ ॥: Aapi japahu awaraa Naamu jappaawahu. Sunat kahat rahat gati paawahu: Understand the Naam yourself, and make others Understand it. By hearing, uttering, and abiding by it, one attains emancipation (ਉੱਚੀ ਅਵਸਥਾ) (Sri Guru Granth Sahib Ji 289). 

The Sat (Truth) is within us; it is the Self. However, with the rise of false ego-sense (Haume), we begin to identify it with the external body and see the material world (Maya). In the process, the Self or the internal Sat becomes obscured. This confounding of the Self with the body is duality (Doojaa Bhaav), and non-confounding is identification with the Supreme (Divine Essence, the Homogeneous Oneness, etc.). Till the Self is not understood to be the Sat (Truth), we seek external association of those who thus have experienced and understood it. A blind person cannot show the path to others!

Therefore, the external Satsang involves joining the company of the Gurmukh - godly Beings. Generally, in the worldly sense, a godly person is often defined as one who may have renounced the family life, or someone who wears peculiar religious garbs, or maintains a peculiar outer looks, and so on. Such definition can only come from a deluded or ignorant mind. The Gurbani affirms that one does not become an Enlightened being (the Gurmukh) just by wearing religious robes, posing in meditation like a crane or heron waiting for fish, rising early in the morning for worship and then go about cheating people all day along — externally looking neat and clean or pious but inside full of filth of corruption, etc. 

•ਗਜ ਸਾਢੇ ਤੈ ਤੈ ਧੋਤੀਆ ਤਿਹਰੇ ਪਾਇਨਿ ਤਗ ॥ ... ਓਇ ਹਰਿ ਕੇ ਸੰਤ ਨ ਆਖੀਅਹਿ ਬਾਨਾਰਸਿ ਕੇ ਠਗ ॥: Gaj saadhe tai tai dhoteeaa tihare paain tag. Galee jinaa jap maaleeaa lote hath nibag. oi Hari ke sant n aakheeahi Baanaaras ke thug: They wear loin cloths, three and a half yards long, and triple-wound sacred threads. They have rosaries around their necks, and they carry glittering jugs in their hands. They are not called God's Saints — they are thugs of Benares (Sri Guru Granth Sahib Ji 476). 

•ਭਲਕੇ ਉਠਿ ਨਿਤ ਪਰ ਦਰਬੁ ਹਿਰਹਿ ਹਰਿ ਨਾਮੁ ਚੁਰਾਇਆ ॥ ਹਰਿ ਜੀਉ ਤਿਨ ਕੀ ਸੰਗਤਿ ਮਤ ਕਰਹੁ ਰਖਿ ਲੇਹੁ ਹਰਿ ਰਾਇਆ ॥: Bhalake uthi nit par darab hirahi Hari Naam churaaiaa. Hari jiou tin kee sangat mat karhu rakh lehu Hari raya: They rise early in the morning, to cheat and steal from others; they hide from God. O Dear God, let me not even associate with them; save me from them. (Sri Guru Granth Sahib Ji 1244).

•ਤਨਿ ਚੰਦਨੁ ਮਸਤਕਿ ਪਾਤੀ ॥ ਰਿਦ ਅੰਤਰਿ ਕਰ ਤਲ ਕਾਤੀ ॥...: Tani chanadan masataki paatee. Rid antari kar tal kaatee ...: You rub your body with sandalwood oil, and place basil leaves on your forehead. But you hold a knife in the hand of your heart. You look like a thug; pretending to meditate, you pose like a crane ... You remain awake throughout the night, pretending to worship God. You dance, but your consciousness is filled with evil. You are lewd and depraved - this is such an unrighteous dance! (Sri Guru Granth Sahib Ji 1351). 

Meeting of people merely at physical plane, mental plane, emotional plane, material plane, or material-intelligence plane does not constitute Saadh-Sangat. •ਆਤਮੇ ਨੋ ਆਤਮੇ ਦੀ ਪ੍ਰਤੀਤਿ ਹੋਇ ਤਾ ਘਰ ਹੀ ਪਰਚਾ ਪਾਇ ॥: Aatame no aatame dee prateeti hoi taa ghar hee parachaa paai: If the individual soul has faith in the Supreme Soul, then it will obtain realization within its own Home, within (Sri Guru Granth Sahib Ji 87).

What is the Gurmukh Lifestyle recommended in the Gurbani? As the Gurbani indicates: the Gurmukh is linked to his Mool within (ਮੂਲ, Source, Origin Truth...), and ever remains so; he is contented in all situations (Sach Santokhee); he is the follower of the Truth; his mind is linked to Antar-Aatmaa; his Akal (ਅਕਲ , wisdom, intellect, reason, etc.) follows the Gurbani; he restrains his mind instead of following his mind; his state is that of "ਇਕ ਮਨਿ ਇਕ ਚਿਤਿ " - Ik Mani Ik Chiti; he is detached in the midst of Maya - ਮਾਇਆ ਵਿਚ ਉਦਾਸੀ; he is established in Viveka-budhi - ਜਿਸ ਨੂੰ ਗੁਰਮਤ ਦੀ ਪੂਰੀ ਸੋਝੀ ਹੈ; he knows all the "Way of the soul" ("ਜਾਨੈ ਆਤਮ ਕੀ ਰਹਤ", ਆਤਮਕ ਜੀਵਨ, ਅਮਲੀ ਜੀਵਨ, ਹੁਕਮੀ ਜੀਵਨ); he is Jeevan Mukat (living Liberated or Enlightened); he is Aatam or Brahm Giaanee...

•ਇਹੁ ਮਨੁ ਨਿਹਚਲੁ ਹਿਰਦੈ ਵਸੀਅਲੇ ਗੁਰਮੁਖਿ ਮੂਲੁ ਪਛਾਣਿ ਰਹੈ ॥: Ihu manu nihachalu hiradai vaseeale gurmukhi moolu pachhaani rahai (Sri Guru Granth Sahib Ji 945).
•ਗੁਣ ਗਿਆਨੁ ਪਦਾਰਥੁ ਹਰਿ ਹਰਿ ਕਿਰਤਾਰਥੁ ਸੋਭਾ ਗੁਰਮੁਖਿ ਹੋਈ ॥: Gun giaanu padaarathu hari hari kirataarathu sobhaa gurmukhi hoee (Sri Guru Granth Sahib Ji 445). 
•ਗੁਰਮੁਖਿ ਕੋਈ ਸਚੁ ਕਮਾਵੈ ॥: Gurmuki koee sachu kamaavai (Sri Guru Granth Sahib Ji 1344). 
•ਜੀਵਨ ਮੁਕਤੁ ਗੁਰਮੁਖਿ ਕੋ ਹੋਈ ॥: Jeevan muktu gurmukhi ko hoee (Sri Guru Granth Sahib Ji 232). 

Thus, to become a Pure one is not a social status, it is a question of Self-realization, completely linking with the Mool (Source, Origin...) within. At the external level, we must keep the company of such Pure ones. Anybody who comes in contact with such Holy Company gets infected with "Hari Rang" or the Divine Love.  

Unlike us, God remains unaffected by the three qualities of Maya. Similarly, the Gurmukh are also beyond the reach of Maya; for they are unaffected by any external environment. Contrary to this, every thing else is Maya-stricken, hence untruth. Accordingly, association with of the Gurmukh is referred to as external Satsang.

*Internal Satsang *

As stated earlier, the Sat is within us. Therefore, the internal Satsang is the most sublime and intimate, because we can never remain apart from it. It is only the Mool (ਮੂਲ-Source, Origin, Joti...) which is immanent in all beings. Thus, Realization of the Inner Satsang is the same as realization of the Mool, True Self (Soul-consciousness),  "Satguru" or True Guru, "Saadhoo", "Sajjan Sant", "Shabad or Naam", Divinity, "Amrit Dhaaraa" (Immortality), "Anand" (Bliss), "Anhad Dhuni", "Anhad Naad", "Anhad Bani", "Anhat Shabad", "Panch Shabad", "Gur Charan", "Gur Moorati", "Sahaj Avasthaa", "Brahm Giaan", "Gobind Gajjiyaa", and so on. 

The external Satsang helps the seeker to develop love for God (practice of Bhagti, Naam, Jap, etc.). Gradually, the mind attains Purity and Peace (Sahaj) needed to make the mind sink into the Heart within (becoming Saadh). Mind's sinking into the Heart means detachment from the material bondage (Maya). Thus, with the help of redemptive attributes attained from Company of the Gurmukh , the individual beings (Jeeva) begins an Upward journey. 

With the aid of Aatam-Giaan, attained from the external Satsang, the seeker becomes fit to retrace his steps back to the True Source, the internal Satsang. Here, the seeker sinks deep in the cave of the Heart, and do "Ajappa Jaap". With the help of Inner Satsang, the taste of Intuitive Understanding of the Shabad (Aatam-Giaan, Bibek-Budhi...) is experienced. The seeker feels uplifted and inspired to become more and more engaged in the Shabad-Kamaaee or Spiritual practice. As the Spiritual Practice progresses upward, one becomes free of worries, tensions, doubts, ignorance of one's True Nature, mundane thoughts, material consciousness, false ego (Haume), tossing or restlessness of the mind, etc. As a result, one feels eternal Bliss (Peace, Joy and Love, etc.). Which, in turn, leads the seeker to become absorbed in the Shabad-Surti; the celestial Satsang.

•ਕਬੀਰ ਤੂੰ ਤੂੰ ਕਰਤਾ ਤੂ ਹੂਆ ਮੁਝ ਮਹਿ ਰਹਾ ਨ ਹੂੰ ॥ ਜਬ ਆਪਾ ਪਰ ਕਾ ਮਿਟਿ ਗਇਆ ਜਤ ਦੇਖਉ ਤਤ ਤੂ ॥੨੦੪॥: Kabeer toon toon karataa too hooaa mujh mahi rahaa n hoon. Jab aapaa par kaa mit gaiaa jat dekhaou tat too ||204||: Says Kabeer: O Lord, by repeating, "Your Name", I have become like You. Nothing of me (ਆਪਾ-ਭਾਵ, selfhodd...) remains in myself. When the difference between myself and others duality, etc.) is removed, then wherever I look, I see only You ||204|| (Sri Guru Granth Sahib Ji 1375).

By becoming interiorized, we can churn ourself in order to seek, search, reach, and realize the Absolute Reality. Complete "Inner Purity" can be cultivated with the help of undivided devotion through the Satsang. As suggested in the scriptures, this can be accomplished by making mind the churning rod (Naam-Simran, contemplation or steady meditation), body the churning pot, by which the "lower-self" or the ego-attitude is uplifted to the glowing nature of the "Higher-Self" or the Shabad-Consciousness. 

We can look at this process from an another angle. Butter permeates milk although it cannot be seen directly in the milk. The Supreme Absolute Truth likewise permeates everything although It can not be seen directly with our material senses. The technique used for extracting or separating butter from milk is called "churning". Likewise, the Aatmaan can also be separated from the world of names and forms by churning the Gurbani - intense Shabad-Vichaar. Once the Mool is realized, the world of names and forms is no more perceived as in butter there is no more any milk! 

•ਤਨੁ ਕਰਿ ਮਟੁਕੀ ਮਨ ਮਾਹਿ ਬਿਲੋਈ ॥ ਇਸੁ ਮਟੁਕੀ ਮਹਿ ਸਬਦੁ ਸੰਜੋਈ ॥੨॥ ਹਰਿ ਕਾ ਬਿਲੋਵਨਾ ਮਨ ਕਾ ਬੀਚਾਰਾ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਪਾਵੈ ਅੰਮ੍ਰਿਤ ਧਾਰਾ ॥੩॥: Tanu kari matakee man maahi biloee. Isu matakee mahi Sabadu sanjoee. ||2|| Hari kaa bilovanaa man kaa beechaaraa. Gur prasaadi paavai amrit dhaaraa ||3||: (Sri Guru Granth Sahib Ji 478).

Upon attaining Shabad-Surti, the old material-being or Manmukh "dies", and gets "reborn" as a new Spiritual Being called Gurmukh. In other words, upon transcending the worldly-identity or body-consciousness, the mortal becomes living liberated or Jeevanmukta. 

•ਗੁਰ ਕੈ ਸਬਦਿ ਜੀਵਤੁ ਮਰੈ ਹਰਿ ਨਾਮੁ ਵਸੈ ਮਨਿ ਆਇ ॥੧॥: Gur kai Sabadi jeevat marai Hari Naam vasai mani aai ||1||: Through the Gur-Shabad (Gur-Giaan...), remain dead (from Maya and fears, etc.) while yet alive, and the Naam (Giaan) of the Lord willl come to dwell within the mind ||1|| (Sri Guru Granth Sahib Ji 33).
•ਸਬਦਿ ਮਰੈ ਫਿਰਿ ਮਰਣੁ ਨ ਹੋਇ ॥ ਬਿਨੁ ਮੂਏ ਕਿਉ ਪੂਰਾ ਹੋਇ ॥: Sabadi marai phir maran na hoi. Bin mooe kiou pooraa hoi: One who dies in the Shabad, will never again have to die. Without such a death, how can one attain Perfection? (Sri Guru Granth Sahib Ji 153).

Abandon The False And Join The True 

The Gurbani has laid down a very specific process for all beings, whereby one can transform his life from that of a Manmukh (material being) to a Gurmukh (a Spiritual Being). As outlined above, the process involves the Satsang. 

— T. Singh
*source:* http://www.gurbani.org/articles/webart23.htm


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## Tejwant Singh (Aug 18, 2013)

*Re: Sadh Sangat: What Does it mean to You ?*

Lucky Singh ji,

Guru Fateh.

It is a very interesting and intriguing question. Sat Sangat, Saadh Sangat,Mil Sangat and even Sangat have been used many times in the SGGS. In fact, 717 times according to srigranth.org.

I agree with Gyani ji whole heartedly. It is not the fish in the rushing waters that a fisherman tries to catch with bait on the hook of his fishing rod. According to my understanding, we are that fisherman, we are the bait, we are the fishing rod and we are the fish as far as Saadh Sangat is concerned.

It is not about going and looking for saadh sangat as many times it is literally translated in the SGGS, but it is all about creating the like mindedness among the people we come across in our everyday lives and this process starts from the within.

And they all come from different walks of life irrespective of their hues, creeds and faiths.

They are the Ambulance EMT men/women, janitors, nurses who clean our bed pans and  do many other yucky things to keep us clean, doctors, sweepers, garbage collectors, strangers who smile at us on the footpaths of life, the drunkard ones who depend on us as the designated drivers so they can reach their families safely and kiss their kids at night, and last but not the least, all the faceless people of SPN whose voices are heard very loudly and clearly through their posts and many others who hear ours by keeping themselves silent.

Thanks for the interesting thread. I hear you very loud and clear.

Regards

Tejwant Singh


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## chazSingh (Aug 19, 2013)

*Re: Sadh Sangat: What Does it mean to You ?*



Luckysingh said:


> I mean there are some people in my family that are nasty, self minded, always righteous, always putting others down, always comparing themselves with you..etc... and quite fankly when I am around these relatives, I get uncomfortable and angry because I don't like listening to their crap, - so, I have formally decided that these people bring out the worst in me, they bring out thoughts that are not gurmat because I end up slandering them deep inside.



Satnaam Lucky Ji,

Whilst I am of similar opinion to most of what you have written...i think it is important to discuss what you have written above...

Whilst Gurbani tells us to avoid the negative people...it is only worthwhile avoiding them if we grow through that interaction...

so for example you wrote that *those people get the worst out of you*, they get you *Angry*, and you end up *slandering* them deep inside...

Surely this interaction is the *biggest* *Blessing* that God can give to you. it is allowing you to see the worst in you...without that interaction..the worst may remain inside you dormant and you'll never get the chance to see it out in the open and confront your 5 thieves...

Personally from reading your posts, i believe this is what you already do...i.e. re-evaluate yourself through these situations.
But many people just judge on the other persons negativity and remove themselves from their company without looking very deeply at what emotions brewed up inside *themselves*...

Eventually you may find that through your simran, seva, exercising forgiveness, patience, that you have become liberated through those interactions...that no matter what they say *"you feel warmth and compassion inside, in place of the anger or slandering"*

Then you no longer need there company...the play/drama has done it's job and you move onto new interactions with souls who's vibration is more attuned to yours 

I only bring this up because only last night, even though generally i am very calm, peaceful, and forgiving...my wife hurled so much abuse at me, that i felt a lot of anger inside brewing up...my patience was replaced by frustration...and for a brief moment i lost myself to these thoughts...

I thank the God in my Wife for showing me that i still have a long way to go...a blessing through my wife

Concerning Sadh Sangat, As our energy changes, the life around us will change also, as well as the company we keep, the friends we make...inevitably the God in souls that have expanded awareness will pass through our lives.


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## Luckysingh (Aug 19, 2013)

*Re: Sadh Sangat: What Does it mean to You ?*



> Surely this interaction is the biggest Blessing that God can give to you. it is allowing you to see the worst in you...without that interaction..the worst may remain inside you dormant and you'll never get the chance to see it out in the open and confront your 5 thieves...


 
Chazji, the above is a very wise statement that I appreciate.
It makes me realize that EVERY single interaction and encounter that I can possibly have with someone ALWAYS involves some sort of positive or negative outcome. (This is also what most of KARMA interprets itself to me as). 
However, it is up to us individually to make ALL the outcomes positive, even when they may seem bad or negative.
This is not just talking about the simple 'positive outlook on life'. It is much more than that.
It makes me realize why do we say 'love your enemy' ?
It's because friends and family can be loved naturally or with instinct, but for your enemy you have to make the effort to view them or see them in a completely different light to enemy, because when you start loving your enemy, then the enemy component ceases to exist any longer !


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## chazSingh (Aug 20, 2013)

*Re: Sadh Sangat: What Does it mean to You ?*



Luckysingh said:


> Chazji, the above is a very wise statement that I appreciate.
> It makes me realize that EVERY single interaction and encounter that I can possibly have with someone ALWAYS involves some sort of positive or negative outcome. (This is also what most of KARMA interprets itself to me as).
> However, it is up to us individually to make ALL the outcomes positive, even when they may seem bad or negative.
> This is not just talking about the simple 'positive outlook on life'. It is much more than that.
> ...




It's a tough and bumpy road my friend...one that is designed to tear away our Ego so that we *literally* see God in all...i'm sure we'll all make it one day


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