Sant And Asant

[mohinder pal]

Sant and Asant

ਸੋਈ ਸੰਤੁ ਜਿ ਭਾਵੈ ਰਾਮ ॥: Soee santu ji bhaavai Raam (sggs 867).

ਅਸੰਤੁ ਅਨਾੜੀ ਕਦੇ ਨ ਬੂਝੈ ॥ ਕਥਨੀ ਕਰੇ ਤੈ ਮਾਇਆ ਨਾਲਿ ਲੂਝੈ ॥ ਅੰਧੁ ਅਗਿਆਨੀ ਕਦੇ ਨ ਸੀਝੈ ॥੨॥:

Asantu anaarree kade n boojhai. Kathanee kare tai maya loojhai.

Andh agiaanee kade n seejhai ||2|| (sggs 160).

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Sant (ਸੰਤ-Saint):

It appears that in the Gurbani the word Sant is used as: the Supreme Reality (Mool-ਮੂਲ, Pure Consciousness...), the Satgur or the Guru, and the Pure Being (Bhagat). Further, wherever it is used to indicate the Pure Beings (call them Sant, Saadhoo, Brahm-giaanee, Gurmukh, etc., or whatever you like), it is not used to indicate a specific person wearing a specific robes and/or exhibiting a specific external appearance (outward signs, etc.). He is Pure One, beyond birth and death and Maya. Pure in thought, word and deed (Mann, Bachan and Karma), such Jeev is not fettered by ceremonies, taboos and rituals. He is of Vivek-Budhi, Spiritual Perfection (Pooraa...) etc., who abides in the Divine Hukam...

Thus, he is the spiritual force who touches the inner lives of others in transforming ways. He is the Enlightened (Gurmukh), who has completely "conquered" his mind. He is abided in total non-attachment, full Awareness, Wisdom (Aatam-Giaan...), Understanding, ethics, Truth (Sach), Sahaj (Natural State of Being, Awakened State, ਜਾਗਰਿਤ ਅਵਸਥਾ, ਗਿਆਨ ਅਵਸਥਾ...) Peace, centeredness, selflessness, humility, compassion, true contentment (ਸਚ ਸੰਤੋਖ), collectedness, poise, and so on. He is even-minded and simple-hearted: he is neither cunning, nor corrupted, nor scheming...

Simply put: Sant means who has become the Whole (One, Saabat, Pooraa or Pooran). Such a person does not exist as himself but he exists as the entire Creation or the Universe, as the Whole. His ego (Haume) is completely lost. He is the Complete, Perfect Being ("ਪੂਰਨ ਪਦੁ", "ਪੂਰਨ ਬਿਬੇਕ", "ਗੁਰਮੁਖਿ ਪੂਰਾ", "ਪੂਰਨ", " ਪੂਰਾ ਪਦੁ", "ਸਿਧ ਰੂਪੁ", ...). A Sant has only Sach (ਸਚ), and he can give only Sach (ਨਾਨਕ ਸੰਤੁ ਮਿਲੈ ਸਚੁ ਪਾਈਐ...: Nanak santu milai sachu paaeeai, sggs 938).

This is where the Indian word of "Sant" differs from the western word of "saint". The western word "saint" comes from the root "sanctus", meaning sanctioned by the church (Pope!). To put it mildly, this is not only ridiculous but also meaningless. How anybody can sanction or certify a saint? Nobody can issue certificates for saints. Either one has become a saint or he has not. So the word "Sant" or "Saadhoo" does not mean a saint in that way — the western way. A Sant or Saadhoo is not certified by any government or an institution. He is a person who has lost himself in the Whole (Saabat...). Therefore, according to the Gurbani, the glory of a true Sant cannot be fully described.

• ਆਠ ਪਹਿਰ ਨਿਕਟ ਕਰ ਜਾਨੈ ॥ ਪ੍ਰਭ ਕਾ ਕੀਆ ਮੀਠਾ ਮਾਨੈ॥ ਏਕ ਨਾਮ ਸੰਤਨ ਆਧਾਰ ॥ ਹੋਇ ਰਹੇ ਸਭ ਕੀ ਪਗ ਛਾਰ ॥੧॥ ਸੰਤ ਰਹਿਤ ਸੁਨਹੁ ਮੇਰੇ ਭਾਈ ॥ ਉਆ ਕੀ ਮਹਿਮਾ ਕਥਨੁ ਨ ਜਾ ਈ ॥੧॥ ਰਹਾਉ ॥ ਵਰਤਣਿ ਜਾ ਕੈ ਕੇਵਲ ਨਾਮ ॥ ਅਨਦ ਰੂਪ ਕੀਰਤਨੁ ਬਿਸ੍ਰਾਮ ॥ ਮਿਤ੍ਰ ਸਤ੍ਰ੍ਰੁ ਜਾਕੈ ਏਕ ਸਮਾਨੈ ॥ ਪ੍ਰਭ ਅਪਨੇ ਬਿਨ ਅਵਰ ਨ ਜਾਨੈ ॥੨॥: Aath pahar nikat kar jaanai ...: Day and night, a Sant feels himself in the Presence of the Lord and cheerfully obeys His Will (Hukam). God's Name (Brahm-Giaan, Aatam-Giaan, Gurmat...) alone is the Sants' support and they live in humility as the dust of the feet of all ||1||. Listen, to the Way of life of the Saints, O brother; their praises cannot be described. ||1||Pause||. Their occupation is only Naam (Brahm-Giaan, Aatam-Giaan, Gurmat...). The Lord's Praise (Rabb Dee Sifat-Slaah), which is the embodiment of bliss, is their Rest (Intuitive Stillness, Tranquility...). Friends and foes are alike to them. They acknowledge no one other than their Lord. ||2|| (sggs 392).
  
• ਮੰਤ੍ਰੰ ਰਾਮ ਰਾਮ ਨਾਮੰ ਧ੍ਯ੍ਯਾਨੰ ਸਰਬਤ੍ਰ ਪੂਰਨਹ ॥ ਗ੍ਯ੍ਯਾਨੰ ਸਮ ਦੁਖ ਸੁਖੰ ਜੁਗਤਿ ਨਿਰਮਲ ਨਿਰਵੈਰਣਹ ॥ ਦਯਾਲੰ ਸਰਬਤ੍ਰ ਜੀਆ ਪੰਚ ਦੋਖ ਬਿਵਰਜਿਤਹ ॥ ਭੋਜਨੰ ਗੋਪਾਲ ਕੀਰਤਨੰ ਅਲਪ ਮਾਯਾ ਜਲ ਕਮਲ ਰਹਤਹ ॥ ਉਪਦੇਸੰ ਸਮ ਮਿਤ੍ਰ ਸਤ੍ਰਹ ਭਗਵੰਤ ਭਗਤਿ ਭਾਵਨੀ ॥ ਪਰ ਨਿੰਦਾ ਨਹ ਸ੍ਰੋਤਿ ਸ੍ਰਵਣੰ ਆਪੁ ਤ੍ਯ੍ਯਿਗਿ ਸਗਲ ਰੇਣੁਕਹ ॥ ਖਟ ਲਖ੍ਯ੍ਯਣ ਪੂਰਨੰ ਪੁਰਖਹ ਨਾਨਕ ਨਾਮ ਸਾਧ ਸ੍ਵਜਨਹ ॥੪੦॥: Mantram Raam Raam naamam dhyaanam sarabatr pooranah...: (A Sant) engages in Reflection on the All-pervading Lord's Name Mantra (Gurmat...). He has the Wisdom (Giaan) to look alike upon pleasure and pain (i.e. to become free of duality, the pair of opposites such as "likes and dislikes"...) and to live the Pure Lifestyle, free of ill-will. He is kind to all beings and he has overpowered the five thieves (lust, anger, greed, attachment, and pride and their countless variations). He takes the the Lord's Praise (Rabb Dee Sifat-Slaah) as his food; and remains untouched by Maya, like the lotus in the water. He shares (Divine) Teachings with friend and enemy alike (i.e., he adopts Teaching in which the friend and the enemy look alike to him); and he loves the Lord's Bhagti. He listens not to slander; and he renounces self-conceit (eradicates false ego-sense or Aapaa-Bhaav) to become the dust of all (i.e., to cultivate humility). Says Nanak: whosoever has these six Qualities is the Perfect Person; he is called the Holy (Saadh, Gurmukh...) Friend (Kinsman, Relative...). (sggs 1357).
  
• ਸੋਈ ਸੰਤੁ ਜਿ ਭਾਵੈ ਰਾਮ ॥ ਸੰਤ ਗੋਬਿੰਦ ਕੈ ਏਕੈ ਕਾਮ ॥੧॥ ਰਹਾਉ ॥: Soee santu ji bhaavai Raam. Sant Gobind kai ekai kaam ||1||Rahaaou||: He alone is a Sant, who is pleasing to the Lord - the Sant's and the Lord's Work is one and the same ||1||Pause|| (sggs 867).
  
• ਞਾਣਤ ਸੋਈ ਸੰਤੁ ਸੁਇ ਭ੍ਰਮ ਤੇ ਕੀਚਿਤ ਭਿੰਨ ॥: He alone knows, and he alone is a Sant, who has made (his mind) free of doubt. (sggs 255).
  
• ਸਾਧੂ ਸੰਤੁ ਸੁਜਾਣੁ ਸੋਈ ਜਿਸਹਿ ਪ੍ਰਭ ਜੀ ਮਾਨਈ ॥: He alone is Saadhoo, a Wise Sant, who is accepted by the Lord. (sggs 925).
  

Thus, to be a Sant or a Holi person (a saint, for lack of a better word in English) is to be living in a totally different dimension. But as the Gurbani points out, it is rare to be a Sant in the true sense of the word. A Sant has moved from the biological dimension (Manmukhtaa) to the Spiritual dimension (Gurmukhtaa). In other words, he is the person who has taken the quantum leap from Manmukhtaa to Gurmukhtaa, from materiality to immateriality, from falsehood (Asat) to Truth ( Sat), from outer to Inner, from visible (Drisht) to Invisible (Adrisht), from time to Timelessness (Akaal), from fleeting or temporary to Permanent or Eternal, from ego (Haume) to egolessness, from conditioned state to Unconditioned state (Uncorrupted, Uncontaminated), and so on. He is the Jeevanmukta (living liberated...). He has cleansed his heart of dross of evil passions (Bikaars: Kaam, Krodh, Lobh, etc.), and thus made his conduct Immaculate. His every act is done with the right (Spiritual) attitude; for he is established in the Realm of Truth (ਸਚ). The Gurbani says:

• ਜਿਨਾ ਸਾਸਿ ਗਿਰਾਸਿ ਨ ਵਿਸਰੈ ਹਰਿ ਨਾਮਾਂ ਮਨਿ ਮੰਤੁ ॥ ਧੰਨੁ ਸਿ ਸੇਈ ਨਾਨਕਾ ਪੂਰਨੁ ਸੋਈ ਸੰਤੁ ॥: Jinaa Saas Giraas na visarai...: Those who do not forget (oblivion) the Lord's Name (Braham Giaan, Aatam-Giaan, Gurmat...) even for the duration of a breath or when swallowing a morsel, are praiseworthy. Says Nanak, they are the perfect Saints (sggs 319).
  

Clearly, it is difficult to become a Sant as indicated in the Gurbani. His Way is very arduous. No wonder the Gurbani calls such persons rare ("ਵਿਰਲੇ"), few and far between...!

It's not that the world is without them, but there are not too many of them. Because a saint's Way is like walking on a two-edged sword!

• ਹੈਨਿ ਵਿਰਲੇ ਨਾਹੀ ਘਣੇ ਫੈਲ ਫਕੜੁ ਸੰਸਾਰੁ ॥੧੨॥: Hain virale naahee ghanae fail fakarru sansaar ||12||: (Saintly beings - ਪਰਮਾਤਮਾ ਦੀ ਸਿਫਤਿ-ਸਾਲਾਹ ਕਰਨ ਵਾਲੇ ਮਨੁੱਖ) are few and far between; everything else is but a pompous show and wrangling in this world (ਆਤਮਕ ਜੀਵਨ ਨੂੰ ਨੀਵਾਂ ਕਰਨ ਵਾਲਾ ਫਜੂਲ ਦਾ ਦਿਖਾਵਾ, ਕੰਮ, ਕੁਬੋਲ, ਬਕਵਾਸ, ਖਰਾਬੀਆਂ ਫੈਲਾਣੀਆਂ...). ||12|| (sggs 1411).
  
• ਸੰਤ ਕਾ ਮਾਰਗੁ ਧਰਮ ਕੀ ਪਉੜੀ ਕੋ ਵਡਭਾਗੀ ਪਾਏ ॥: Sant kaa maaragu dharma kee paourree ko badabhaagee paaye: The Way of the Sant (saint) is the ladder of Dharma (by which one can reach his Mool...), but only a fortunate finds (this ladder-ਇਹ ਪਉੜੀ). (sggs 622).
  

But still there is a huge crowd of Sants in the Sikh community now-a-days!!! Not only in India, they are also pullulating Gurdawaras all over the world, specially in the West. It is easy money, tax free! Additionally, when western currency is converted to Indian, it multiplies! Also, when one is presented as a Sant in the media, one's nefarious activities become obscured.

That brigs us to the next point: what is Asant (ਅਸੰਤ) according to the Gurbani?

Asant (ਅਸੰਤ-unsaintly person):

Literally, Asant (ਅਸੰਤ) = unsaintly being - a vicious person, ਦੁਸ਼ਟ, ਸ਼ਤਾਨ, ਦੁਰਾਚਾਰੀ, ਦੁਰਚਰਿਤਰ, evil, wicked, roguish, Manmukh, ungodly, religious con artist, devoid of Vivek-Budhi, greedy, Manmukh, Paapee (resistang or opposer of the Hukam, whose thoughts-speech-actions counter the Hukam, etc.)...

Asant (ਅਸੰਤ) is the opposite of the Sant (ਸੰਤ) - false self, ego, Haumai, Mayaic being, devoid of true Understanding (ਸੂਜ-ਬੂਝ...), separated from its Mool (ਮੂਲ), etc. The Gurbani further calles "Asant " as "Asant Anaarree" (Anaaree-ਅਨਾੜੀ = blockhead, stupid, silly, novice, bungler, ਵਿਕਾਰਾਂ ਵਲੋਂ ਨਾ ਹਟਣ ਵਾਲਾ, ਮੂਰਖ...).

• ਅਸੰਤੁ ਅਨਾੜੀ ਕਦੇ ਨ ਬੂਝੈ ॥ ਕਥਨੀ ਕਰੇ ਤੈ ਮਾਇਆ ਨਾਲਿ ਲੂਝੈ ॥ ਅੰਧੁ ਅਗਿਆਨੀ ਕਦੇ ਨ ਸੀਝੈ ॥੨॥: Asantu anaarree kade n boojhai. Kathanee kare tai maya loojhai.
  Andh agiaanee kade n seejhai ||2||: The unsaintly blockhead never Understands (Spiritual Life, saintly or Gurmukh Lifestyle, ਆਤਮਕ ਜੀਵਨ ਦੀ ਸਮਝ...). He babbles on and on (ਗਿਆਨ ਦੀਆਂ ਗੱਲਾਂ...), but he is infatuated with Maya. (A person who is so) blind and ignorant (mentaly blind: ਗਿਆਨ-ਹੀਨ...) never reforms. ||2|| (sggs 160).
  

The power of observation is the first faculty to appear in the Awakening of the intuitive regions. This is why godly beings (the Gurmukhs, Sant...) do not talk nonsense; for their intuition works through discerning intellect (Viveka Budhi). Abstinence from excessive talk helps prevent wasting or dissipation of the vital energies. Which means that one must be aware as to when it is good to be silent, and when it is good to talk. This can be accomplished by making the effective use of the divine faculty of discriminating intellect (Viveka Budhi). For example, the Gurbani's instruction is to abstain from talking to Asant (spiritually fools...). On the other hand, the Gurbani encourages us to talk to the Sant (the Gurmukhs).

• ਸੰਤੁ ਮਿਲੈ ਕਿਛੁ ਸੁਨੀਐ ਕਹੀਐ ॥ ਮਿਲੈ ਅਸੰਤੁ ਮਸਟਿ ਕਰਿ ਰਹੀਐ ॥੧॥: Sant milai kish suneeai kaheeai. Milai asant masat kar raheeai ||1||: When you meet a Sant, talk to him and listen (Shabad-Vichaar...). Meeting with an Asant, just remain silent ||1|| (sggs 870).
  
• ਕਬੀਰ ਸੰਤੁ ਨ ਛਾਡੈ ਸੰਤਈ ਜਉ ਕੋਟਿਕ ਮਿਲਹਿ ਅਸੰਤ ॥ ਮਲਿਆਗਰੁ ਭੁਯੰਗਮ ਬੇਢਿਓ ਤ ਸੀਤਲਤਾ ਨ ਤਜੰਤ ॥੧੭੪॥: Kabeer santu n chhadai santayee jaou kotic milai asant. Maliaagaru bhuyangam bedhiyo t seetalataa n tajant ||174||: Kabeer, the saintly being does not forsake his saintly nature, even though he meets with millions of evil-doers. Even when sandalwood is surrounded by snakes, it does not give up its cooling fragrance ||174|| (sggs 1373). #several
  

In fact, the Gurbani urges to pray to the Lord NOT to give us Darshan of an Asant, for he is a "Paapee" (resistang or opposer of the Hukam, whose thoughts-speech-actions counter the Hukam...)!

• ਜਣੀ ਲਖਾਵਹੁ ਅਸੰਤ ਪਾਪੀ ਸਣਿ ॥੩॥: ||3|| janee lkhaavahu asant paapee sani ||3||: (O Lord!) do not show (Darshan) me the Paapee Asant. ||3|| (sggs 486).
  

The path of life is not easy to tread, let alone the path of a saintly life (the Gurmukhs Lifestyle, Divine Life...)! This makes the path to Mukti (liberation from the worldly bondage or Maya, salvation...) much more arduous, beset with all sorts of hurdles.

As Sikhism is a way of life, Sikhs are to remember and emphasize three practices in their individual and corporate life: (1) Kirat Karnee, (2) Vand Shaknaa, and (3) Naam Japnaa. First, "Kirat Karnee" is the righteous way of living which includes honest or truthful way of work (to righteously work for what you eat) side by side with the search of the Truth. Second, "Vand Shaknaa" is giving or sharing with others in the society who are less fortunate. And third is "Naam Japnaa", which is to engage in serious remembrance, contemplation, or Reflections (Understanding the Gur-Giaan, Gurmat, Gurbani...). If one so lives a Spiritual Life (ਆਤਮਕ ਜੀਵਨ), Baabaa Nanak says, "he knows the path".

Now let's pause for a moment and analyze. If a so-called Sant (or saint) does not engage in earning honest living, he is simply a freeloader, a thief (i.e., a fake or counterfeit Sant). Furthermore, if he does not truthfully work to earn his living then their is no question of him sharing with others!!! In other words, if one is devoid of "Kirat Kamaaee", he will remain devoid of the practice of "Vand Shaknaa"! In turn, in the absence of both "Kirat Kamaaee" and "Vand Shaknaa", he cannot honestly practice "Naam Japnaa"! Now perhaps we can appreciate as to why Baabaa Nanak thunders forth the following declaration:

• ਗਿਆਨ ਵਿਹੂਣਾ ਗਾਵੈ ਗੀਤ ॥ ਭੁਖੇ ਮੁਲਾਂ ਘਰੇ ਮਸੀਤਿ ॥ ਮਖਟੂ ਹੋਇ ਕੈ ਕੰਨ ਪੜਾਏ ॥ ਫਕਰੁ ਕਰੇ ਹੋਰੁ ਜਾਤਿ ਗਵਾਏ ॥ ਗੁਰੁ ਪੀਰੁ ਸਦਾਏ ਮੰਗਣ ਜਾਇ ॥ ਤਾ ਕੈ ਮੂਲਿ ਨ ਲਗੀਐ ਪਾਇ ॥ ਘਾਲਿ ਖਾਇ ਕਿਛੁ ਹਥਹੁ ਦੇਇ ॥ ਨਾਨਕ ਰਾਹੁ ਪਛਾਣਹਿ ਸੇਇ ॥੧॥: Giaan vihoonaa gaavai geet...: The one who lacks spiritual wisdom sings religious songs (for the sake of earning bread). The hungry Mullah turns his home into a mosque (or he also goes to mosque for the sake of bread!). The lazy bum has his ears pierced to look like a Yogi. Someone else becomes a panhandler, and thus loses his self-respect. Someone calls himself a guru or a spiritual teacher, while he goes around begging for bread - don't ever touch their feet. One who truthfully works for what he eats, and gives some of what he has - O Nanak, he knows the path ||1|| (sggs 1245).
  

Finally...

As indicated earlier, the word Sant in the Gurbani appears to have been used, among other things, as the Supreme Consciousness (Mool-ਮੂਲ, Pure or Unmodified Consciousness...).

Our mind has split and separated from This Mool (ਮੂਲ, Source, Base-ਅਧਾਰ...), and has thus has become two. This Mayaic, ego or Haumai ridden Jeev or mind (i.e., conditioned, modified, ਮਨਮੁਖਿ...) essentially conducts itself as Asant, and the other Intact part (Mool, Saabat-ਸਾਬਤ, Whole, Pure, Unconditioned, Untainted, Unmodified, Vivek-Budhi, ਅੰਤਰ ਆਤਮਾ, ਗੁਰਮੁਖਿ...) is the Sant.

Thus, from One (Saabat, Joti-Svaroopa, Embodiment of the Divine Light…), we have became two (divided, fragmented, two like a split grain or seed-ਦਲੀ ਹੋਈ ਦਾਲ ਵਾਂਗ ਦੋ ਫਾੜ…): (ਆਉ ਕਲੰਦਰ ਕੇਸਵਾ ॥ ਕਰਿ ਅਬਦਾਲੀ ਭੇਸਵਾ ॥ ਰਹਾਉ ॥: Aaou kalandar kesavaa. Kai Abdaalee bhesavaa (sggs 1167).

The Gurbani tells us that this human life is the opportunity given to us to become One again – “ਸਾਬਤ ਸੂਰਤਿ”, to link back with our Mool, Joti-Svaroopa. If we miss this opportunity, repeated suffering is certain.

• ਯਾ ਜੁਗ ਮਹਿ ਏਕਹਿ ਕਉ ਆਇਆ ॥: Yaa Yug mahi ekahi kaou aaiaa: (Man) has come into this world to become One (ਇਕ ਹੋਣ ਵਾਸਤੇ ). (sggs 251).
  
• ਏਕੁ ਰਹਿਆ ਤਾ ਏਕੁ ਦਿਖਾਇਆ ॥੨॥: Eku rahiaa taa eku dikhaaiaa ||2||: (When only) One (Truth) remains, then the One (Lord) is revealed (to him). ||2|| (sggs 886).
  
• ਬੀਉ ਬੀਜਿ ਪਤਿ ਲੈ ਗਏ ਅਬ ਕਿਉ ਉਗਵੈ ਦਾਲਿ ॥ ਜੇ ਇਕੁ ਹੋਇ ਤ ਉਗਵੈ ਰੁਤੀ ਹੂ ਰੁਤਿ ਹੋਇ ॥: Beeou beeji pati lai gaye ab kiou ougavai daali. Je iku hoi t ougavai ruti hoo ruti hoi: Those who planted the seed (of Hari Naam-ਹਰੀ ਦਾ ਨਾਮ ਬੀਜ) have departed with honor; (but) for now the seed cannot sprout (because of duality, fragmentation-ਦਾਲ ਵਾਂਗ ਦੋ-ਫਾੜ ਹੋ ਰਹੇ, ਭਾਵ ਦੁਚਿੱਤਾ-ਪਨ, ਦੁਬਿਧਾ ਦੇ ਕਾਰਨ ਜੀਵਾਂ ਦਾ ਮਨ ਨਾਮ ਵਿਚ ਨਹੀਂ ਜੁੜਦਾ…). The seed srouts only if the seed is whole (undivided, Saabat-ਸਾਬਤ…), and if the season is proper (similarly, the Naam-seed sprouts within only if the mind and Consciousness – ਮੱਨ ਅਤੇ ਚਿੱਤ – are one: whole, complete, unfragmented, total, Saabat-ਸਾਬਤ…). (sggs 468).
  

– T. Singh

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