By becoming the Gurmukh, by taking to the Shelter of the
Sant Sabhaa, the Tureeaa Avasthaa (the state of ecstasy that transcends Maya,
ਆਤਮਕ ਅਵਸਥਾ, Spiritual Awakening, etc.) is obtained ||4|| (sggs 356).

ਸਭਾ - Sabhaa (also spelt Sabha) - literally means fellowship, elite, league, companionship, society, association, group, congregation, audience, court, meeting, circle, company, and so on. The term Sabhaa is widely used, particularly naming many religious, social, political and many other groups, entities or organizations such as "Singh Sabhaa", "Yuva Sabhaa", "Lok Sabhaa", "Dharma Sabhaa", "Kavi Sabhaa", and so on. Any Sabhaa exists because of its members or followings, without which it cannot have any reality. Therefore, the character of a given Sabhaa depends on the character, quality, and the behavior of its followers. And depending upon the character, quality, and behavior of such people, a wide range of Sabhaas are identified in the Gurbani (SGGS) as follows:

  • Dushat Sabhaa
  • Raaj Sabhaa
  • Takhat Sabhaa
  • Sidha Sabhaa
  • Sikh Sabhaa
  • Sant Sabhaa
  • Saadh Sabhaa
  • Gur Sabhaa
  • Hans Sabhaa
  • Sach Sabhaa
  • Abhag Sabhaa
  • Acharaj Sabhaa, etc.
Dushat Sabhaa

As the name implies, Dushat Sabhaa means a society or Sabhaa consisting of people with corrupt or evil inclinations. Such Dushat Sabhaas are on the rampant in these days. As a result, Dushat Sabhaas are in control of political, social and religious matters and their institutions, dictating their false agenda. The outcome is wide spread corruption, conflicts, violence; and degradation of moral, ethical, spiritual and cultural values in the society.

  • ਦੁਸਟੀ ਸਭਾ ਵਿਗੁਚੀਐ ਬਿਖੁ ਵਾਤੀ ਜੀਵਣ ਬਾਦਿ ॥੩॥: Dustee Sabhaa vigucheeai bikh vaatee jeevan baadi ||3||: (Associating with) Dushat Sabhaa, (one is) plundered and ruined. (Because) in the mouth (of the Dushat people) is poison (ਫਿੱਕੇ ਬੋਲ-ਰੂਪ, etc.) and their lives are useless ||3|| (sggs 1343).
  • ਕਲਿਜੁਗ ਮਹਿ ਧੜੇ ਪੰਚ ਚੋਰ ਝਗੜਾਏ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨੁ ਵਧਾਏ ॥: Kalijug mahi dharre panch chor jhagarraae...: In Kalijug, the five thieves (i.e., all evil passions) instigate alliances and conflicts. (And they) increase lust, anger, greed, attachment and self-conceit (sggs 366).
Individuals with Dushat (evil) inclinations are essentially miscreants or Manmukhs who never surrender to the Mool within (Jot, Source, Origin...). For the sake of material gains, such people pose themselves as leaders, religionists, teachers, philosophers, politicians, scientists, administrators, etc., but they do not accept the Divine Will or Plan (Hukam) as described in the Gurbani. In the absence of not knowing "who am I?", they create their own worldly plans and, in turn, complicate the problems of the material existence in their futile attempt to solve them. Thus, even though a miscreant may be very intelligent from a material standpoint, what his intelligence and efforts (Uddam) are grossly misdirected since they are improperly utilized in opposing the Divine Plan (Hukam). The behavior and character of Dushats can be divided into different patterns: grossly foolish, lowest of men, deluded by doubts, and atheists, etc.

The grossly foolish Dushat can be compared with the ass, the hard working animal of burden, who really have no idea for whom he kills himself day and night. He is merely satisfied with filling his belly, mating, sleeping and defending. Among men, there are many uncivilized, lower forms of human being. Such lowest of men may be well developed in political and social principles, but they have no Spiritual principles.

The disease of doubts or delusion is like wandering in a "terrible wilderness". The root cause of our doubts is ignorance of the Mool within (Jot, Source, Origin...), duality (Maya). First , the ignorance, false ego, duality or the feelings of selfhood delude man's intelligence. Then, man's response to this delusion on his intelligence results in doubts. The influence of doubts is so contagious that it destroys man's ability to realize the ultimate purpose of his life. Suffering from doubts in different ways, at different levels, and with different intensities, such Dushat's do not surrender their egoism or falsehood to the Mool within (Jot, Source, Origin...); because their intelligence has been nullified by the material illusion (Maya).

The Dushat's belonging to the pattern of behavior who openly decry the Spiritual or Truthful living. Simply put: they are of evil or demonic principles; always indulging sense-gratification, obtaining money by dishonest means, and so on. Such people by the pattern of their behavior do not become interested in the Mool within (Jot, Source, Origin...). Thus, taking shelter of insatiable longing for "Kanik Kaamini" ("lust and greed"), absorbed in self-conceit and prestige, the demoniac through delusion are always sworn to Mayaic efforts, attracted by the impermanent.

We are provided with an excellent example of the Dushat Sabhaa in the Gurbani (sggs 1133, 1154, 1165, etc.).

  • ਦੁਸਟ ਸਭਾ ਮਹਿ ਮੰਤ੍ਰੁ ਪਕਾਇਆ ॥ ਪ੍ਰਹਲਾਦ ਕਾ ਰਾਖਾ ਹੋਇ ਰਘੁਰਾਇਆ ॥੩॥: Dusat Sabhaa mahi mant pakaaiaa ...: In the Dushat Sabhaa, a plan (to kill Prahlaad) was hatched. (But) God became the Savior of Prahlaad ||3|| (sggs 1133).
Other examples of such miscreants are the Dushat Sabhaa that put Baabaa Nanak in the jail of king Baabar; the Dushat Sabhaa that ordered the Fifth Mahal to be placed on the hot plate while burning sand being poured onto his head; the Dushat Sabhaa that ordered beheading of the Ninth Mahal; the Dushat Sabhaa that decided to brick alive the two sons of the Tenth Mahal; the Dushat Sabhaa that once chained Kabeer Sahib and tossed him into the river; the Dushat Sabhaa that put Jesus on the cross; the Dushat Sabhaa of Kaurava responsible for the war of Mahaa Bhaarata; the Dushat Sabhaa of show-bottle spiritualists who try to gather wealth and followers; and countless other such Dushat Sabhaas responsible for the religious, political and social corruption throughout the world.

Raaj Or Takhat Sabhaa

In the monarchy system of government, traditionally the king is considered to be the representative of Dharma. Consequently, he is supposed to protect the citizens not only from potential enemy, but also from the Spiritual, social and political decay. History tells us that, in ancient times, people were generally happy under such Righteous kings. In these days, however, the monarchs are being abolished because of corruption of the religious principles. Due to the absence of Dharma, however, the other forms of government are corrupt as well.

  • ਜਿਤਨੇ ਸਾਹ ਪਾਤਿਸਾਹ ਉਮਰਾਵ ਸਿਕਦਾਰ ਚਉਧਰੀ ਸਭਿ ਮਿਥਿਆ ਝੂਠੁ ਭਾਉ ਦੂਜਾ ਜਾਣੁ ॥: Jitne sah paatsah umraav sikdaar chaudharee sabh mithiaa jhooth bhaau doojaa jaan: All the kings, emperors, nobles, lords and chiefs are false and transitory, engrossed in duality — know this well (sggs 861).
In general, people always require a leader who can set the good example, and then teach the public by his practical behavior and character. A leader cannot ask people to do something if he himself is not doing it, and vice versa. For example, he cannot ask people to be honest if he is corrupt himself...
  • ਅੰਧਾ ਆਗੂ ਜੇ ਥੀਐ ਕਿਉ ਪਾਧਰੁ ਜਾਣੈ ॥ ਆਪਿ ਮੁਸੈ ਮਤਿ ਹੋਛੀਐ ਕਿਉ ਰਾਹੁ ਪਛਾਣੈ ॥: Andhaa aagoo je theeai kiou paadhar jaanai. Aap musai mati hochheeai kiou raah pachhaanai: If a blind man (blindede by the love of Maya, etc.) is made the leader, how will he know the way (right path of life - ਜੀਵਨ-ਸਫਰ ਦਾ ਸਿੱਧਾ ਰਸਤਾ - etc.). (Because of) his inadequate understanding (ਹੋਛੀ ਅਕਲ ਦੇ ਕਾਰਨ), he himself is being plundered (by evil inclinations - ਵਿਕਾਰਾਂ ਦੇ ਹੱਥੋਂ - etc.); how will (the one who follows such a blind leader - ਉਸ ਦੀ ਅਗਵਾਈ ਵਿਚ ਤੁਰਨ ਵਾਲਾ ਵੀ) know the way? (sggs 767).
Unfortunately, the leaders of all types - religious, political, social, etc - are ruled by mentality of "Kanik Kaamini" (lust and greed). Therefore, the violation of Dharma or the principles of the scriptures by the corrupt leaders and kings have brought about chaos in the human society. As a result, people are forgetting the aim of life - Realization of the Truth. Since such leaders are Spiritually blind, those who follow them are sure to be led into more confusion and chaos. Such kings or leaders and their associates are nothing but Dushat Sabhaa.
  • ਆਪਿ ਨ ਬੁਝਾ ਲੋਕ ਬੁਝਾਈ ਐਸਾ ਆਗੂ ਹੋਵਾਂ ॥ ਨਾਨਕ ਅੰਧਾ ਹੋਇ ਕੈ ਦਸੇ ਰਾਹੈ ਸਭਸੁ ਮੁਹਾਏ ਸਾਥੈ ॥ ਅਗੈ ਗਇਆ ਮੁਹੇ ਮੁਹਿ ਪਾਹਿ ਸੁ ਐਸਾ ਆਗੂ ਜਾਪੈ ॥੨॥: Aap na bujhaa lok bujhaaee esaa aagoo hovaan. Nanak andhaa hoi dase raahai sabhasu muhaae saathai. Agai gaiaa muhe muhi paahi su esaa aagoo jaapai ||2||: I do not understand myself, and (yet) I try to show others the way. Such is the leader I am! O Nanak, the one who is blind shows others the way, and misleads all his companions. But, going hereafter (ਅੱਗੇ ਚੱਲ ਕੇ), he will be beaten in the face; then, it will be obvious, what sort of leader he was! ||2|| (sggs 140).
  • ਸਰਮੁ ਧਰਮੁ ਦੁਇ ਛਪਿ ਖਲੋਏ ਕੂੜੁ ਫਿਰੈ ਪਰਧਾਨੁ ਵੇ ਲਾਲੋ ॥: Saram dharam dui chhap khaloe koorr phirai Pardhaan ve laalo: Modesty (shame, respect, bashfulness, etc.) and righteousness (ਹਯਾ ਤੇ ਧਰਮ) both have vanished, and falsehood moves about as the Leader or Pardhaan (sggs 722).
An excellent example of such Sabhaa provided in the Gurbani is that from the court of the Kaurava King Dhritraashtra. If we recall the history, the corrupt sons of the spiritually and physically blind king Dhritraashtra once tried to disrobe Draupadi in his court-assembly. In her helpless situation, she appealed to her teachers, gurus, elders, and leaders present in that assembly for justice when she was being forced to appear naked in front of them. But none of them spoke a word. This is the typical "lust and greed" mentality the Gurbani talks about.
  • ਪੰਚਾਲੀ ਕਉ ਰਾਜ ਸਭਾ ਮਹਿ ਰਾਮ ਨਾਮ ਸੁਧਿ ਆਈ ॥ ਤਾ ਕੋ ਦੂਖੁ ਹਰਿਓ ਕਰੁਣਾ ਮੈ ਅਪਨੀ ਪੈਜ ਬਢਾਈ ॥੧॥: Panchaalee kaou Raaj Sabhaa mahi Raam Naam sudhi aayee ...: (sggs 1008).
  • ਦੁਹਸਾਸਨ ਕੀ ਸਭਾ ਦ੍ਰੋਪਤੀ ਅੰਬਰ ਲੇਤ ਉਬਾਰੀਅਲੇ ॥੧॥: Dusaasan kee sabhaa Dropatee ambar letoubaareale ||1||: (sggs 988).
  • ਤਖਤੁ ਸਭਾ ਮੰਡਨ ਦੋਲੀਚੇ ॥ ਸਗਲ ਮੇਵੇ ਸੁੰਦਰ ਬਾਗੀਚੇ ॥ ਆਖੇੜ ਬਿਰਤਿ ਰਾਜਨ ਕੀ ਲੀਲਾ ॥ ਮਨੁ ਨ ਸੁਹੇਲਾ ਪਰਪੰਚੁ ਹੀਲਾ ॥੩॥: Takhat Sabhaa mandal doleeche ...: You may have a throne at the royal court (Takhat Sabhaa), with beautiful decorations and soft carpets, all sorts of luscious fruits and beautiful gardens, the excitement of the chase and princely pleasures - but still (ਇਹਨਾਂ ਸਭਨਾਂ ਨਾਲ ਭੀ), the mind is not made happy by such illusory (deceptive, ਛਲ, etc.) efforts ||3|| (sggs 179).

The king, the leader or administrator of a state, the teacher, the father, the head of any organization, etc., are all leaders of the innocent people in general. They are required to be the Gurmukh (saintly...) as well as fearless. The example can be given that of all the Spiritual Masters; they were not only saintly, but they were also fearless. Therefore, a leader must follow the higher principles to teach the common man. They should not manufacture their own rules against the principles of all revealed scriptures. The reason we are given the scriptures is to follow their principles; not to just read or misuse them for mere gratification of our ego driven whims and fancies.

Sidha Sabhaa

Sidha is the one who has mended his mind is linked to it Mool within (Jot, Source, Origin...). Thus, In its true sense, the Sidha means a Perfect Being, who is situated in the the sublime state Transcendental Consciousness; thus has no longer any connection with sense pleasures (Maya). Ironically, this word Sidha (or Yogi) has been used and abused by many who to the contrary are imperfect; for they indulge in supernatural powers, sense pleasures, intoxicants (Bhang, Afeem, Gaanjaa, Sulphaa, etc.), make-show practice of Yoga, unmeaning rituals, and so on. This is a mockery of the Transcendental Science of Yoga. They have totally lost the aim of the Yoga.

Many Sidhas or Yogis consciously display supernatural powers for insignificant things like impressing upon people for making disciples and followers, amassing money, gaining fame and honor, securing welfare and comforts of life, gaining recognition, seeking people's appreciation, scaring and hurting people, etc. The life of such mean and deluded Moodha or fools is no different than a prostitute: they sell their body, mind and Soul just like her! The Gurbani roars:

  • ਰਿਧਿ ਸਿਧਿ ਸਭੁ ਮੋਹੁ ਹੈ ਨਾਮੁ ਨ ਵਸੈ ਮਨਿ ਆਇ ॥:Ridhi sidhi sabhu mohu hai Naamu na basai mani aai: Riches and the supernatural spiritual powers are all emotional attachments (egoism); through them, Naam (Aatam Giaan, Spiritual Wisdom...) does not come to dwell in the mind (sggs 593).
Before Mool-realization, the practice or development of occult powers is among the greatest obstacles on the path to linking with the Mool within. The reason being is that it cultivates egoity, and rebels against the attainment of inner surrender of falsehood to the Mool within. To make us aware of this danger, in the very outset of the SGGS, Baabaa Nanak calls Ridhi and Sidhi (prosperity or good fortune and miraculous powers or accomplishments...) are said to be "Avaraa Saad" (external-inferior, hindrance, misleading extraneous tastes, etc.).
  • ਆਪਿ ਨਾਥੁ ਨਾਥੀ ਸਭ ਜਾ ਕੀ ਰਿਧਿ ਸਿਧਿ ਅਵਰਾ ਸਾਦ ॥: Aap naath naathee sabh jaake ridhi sidhi avraa saad: (O Yogi!) God Himself is Naath (the Supreme Master), who (whose Hukam) controlls all; these Ridhi and Sidhi are all external tastes (sggs 6).

Baabaa Nanak had conversations with many of such imperfect Sidhas, referred to as Sidh-Gosti (also spelt Sidh Gost etc.) in the Gurbani . In search of God, these Sidhas in their false ego and foolishness would wander around through foreign lands, bathe at the places of pilgrimage, wear all kinds of external symbols on their body (special head covering and short, rosary, ashes, patched-coats, earrings, begging-bowl, wallet, horn, etc.), wear religious garbs, practice rituals (Karamkaand), abandon family, carry a special staff, subject their body to severe austerities, read scriptures without gaining any devotion or intuitive understanding, call themselves "saints", display magic powers, engage in debates, live in forests and mountains, sit in trances, scare and hurt innocents, and so on.

  • ਸਿਧ ਸਭਾ ਕਰਿ ਆਸਣਿ ਬੈਠੇ ਸੰਤ ਸਭਾ ਜੈਕਾਰੋ ॥: Sidh sabhaa kari aasani baithe sant sbhaa jakaaro: In the Siddh Sabhaa; Sidhaas were sitting (in their Yogic postures - Aasana - Baabaa Nanak says), "Salute this Sant Sabhaa." (sggs 938).

As indicated in the Gurbani, Baabaa Nanak says to these Sidhas: "... By mere words, Yoga is not attained..." (sggs 730).

Sikh Sabhaa

Sikh means a Spiritual Student. Sikh Sabhaa means the fellowship or the association of such Spiritual Students, who by becoming Gurmukh (Spiritual Being) are imbued in the True Name (Naam: Aatam Giaan, Spiritual Wisdom...). The Gurbani teaches us to adopt this way of life and always keep the company of such true devotees. Naturally, when a devotee is sincerely adapted to the Spiritual Life, he will not desire to mix with unwanted association of materialistic beings (Manmukh), because he understands that the Manmukh mind is simply a waste of time.

  • ਸਿਖ ਸਭਾ ਦੀਖਿਆ ਕਾ ਭਾਉ ॥ ਗੁਰਮੁਖਿ ਸੁਣਣਾ ਸਾਚਾ ਨਾਉ ॥ ਨਾਨਕ ਆਖਣੁ ਵੇਰਾ ਵੇਰ ॥ ਇਤੁ ਰੰਗਿ ਨਾਚਹੁ ਰਖਿ ਰਖਿ ਪੈਰ ॥੪॥੬॥: Sikh Sabhaa deekhiaa kaa bhaaou. Gurmukhi sunanaa saachaa naaou. Nanak aakhan(u) veraa ver. It(u) rang naachahu rakhi rakhi pair ||4||6|| (sggs 350).
Now, according to the Gurbani, who is a True Sikh? One cannot become a Sikh by just taking birth in a so called Sikh family. According to the Gurbani, the word Sikh represents a Higher Spiritual State one has to reach. As such, a true Sikh is he who has become one with the Mool within (Jot, Source, Origin...), and they ever remain so. They not only know the Truth, but also live by It. Thus, they are pure both from within and without.
  • ਸੋ ਗੁਰੂ ਸੋ ਸਿਖੁ ਹੈ ਭਾਈ ਜਿਸੁ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਇ ॥: So guroo so sikh hai bhaaee jisu joti jot milaaee: O Brother! He is the Guroo and he is the Sikh, who has merged his light in the Light (i.e., who has become one with his Mool…). (sggs 602).
Such true one does not desire anything other than serving the Supreme within. So long desires (material and celestial) reside in our mind, until then such pure Bhagti will not manifest in us. This is why a true devotee only wants to be in the Divine Presence.
  • ਰਾਜੁ ਨ ਚਾਹਉ ਮੁਕਤਿ ਨ ਚਾਹਉ ਮਨਿ ਪ੍ਰੀਤਿ ਚਰਨ ਕਮਲਾਰੇ ॥: (O Prabhoo, I) neither desire for empire (Bhugati or materiality) nor liberation (Mukti); (my) mind longs for the love of your lotus feet (Virtues, Wisdom, Naam, Hukam...). (sggs 534).
  • ਧਰਮੁ ਅਰਥੁ ਸਭੁ ਕਾਮੁ ਮੋਖੁ ਹੈ ਜਨ ਪੀਛੈ ਲਗਿ ਫਿਰਥਈ ॥੧॥ ਰਹਾਉ ॥: Dharma artha sabh kaam mokh hai jan peechhai lag firthayee ||1||Rahaaou||: Dharma, Artha, Kaam and Moksha (faith, material success and prosperity, worldly pleasures, and liberation) — all follow the humble servant of the Lord like a shadow. ||1||Pause|| (sggs 1320).
Unless one is in God-consciousness (Naam or Shabad-Surti), he cannot control his material senses. A true Sikh is a man of steady intelligence, who by restraining his senses has focused his consciousness upon the Self Within. With intuitive ease (Sahaj), he keeps his mind attuned to the Divine Name, uses his speech glorifying the Name, his hands doing the selfless Sevaa, his ears hearing the Name, his eyes seeing the omnipresence of the Spirit, his body serving the devotees, his tongue tasting the Nectar of the Name, his nose smelling the fragrance of the Name Within, his legs traveling on the path to link with the Mool within (Jot, Source, Origin...), his head in offering his obeisance and false ego unto the Mool, and so on. He has only one desire, that is, to fulfill the desire or plan (Hukam) of the All-pervading Reality! All these Transcendental activities are befitting a pure devotee. The Gurbani asks us to stay with such Sikh Sabhaa
  • ਆਵਹੁ ਸੰਤ ਪਿਆਰਿਹੋ ਅਕਥ ਕੀ ਕਰਹ ਕਹਾਣੀ ॥ ਕਰਹ ਕਹਾਣੀ ਅਕਥ ਕੇਰੀ ਕਿਤੁ ਦੁਆਰੈ ਪਾਈਐ ॥: Aavahu sant piaariho akath kee karah kahaanee. Karah kahaanee akath keree kit duaarai paaeeaiAavahu sant piyaariho akath kee karah kahaanee. Karah kahaanee akath keree kit duaarai paayeeyai: O dear saints! Come and let's (together) inquire into the "Akath" (Inexpressible, Joti, That which cannot be seen-which is beyond Maya, senses, etc.). Let's inquire into this "Akath Kahaanee" as to by what means we can attain (This "Kahaanee" of the "Akath" - ਆਤਮਕ ਆਨੰਦ ਮਾਣਨ ਦਾ ਸਹੀ ਰਸਤਾ, true way of Realizing spiritual Bliss, ਪਰਾਪਤੀ...). (sggs 918).
The Gurbani divides people in two groups: Gurmukh and Manmukhs. As defined by the Gurbani, a true Gurmukh is he who has realized the the Mool within (Jot, Source, Origin...). The opposite of the Gurmukh is Manmukh. In other words, those fully established in their Pure Being are Gurmukhs, where as the rest of us are just hypocrite (Manmukhs) engrossed in meaningless rituals, ceremonies and all varieties of superficial religious acts like Sidhas. To become Gurmukhs, we are urged in the Gurbani to keep engaged in the Shabad-Vichaar.
  • ਗੁਰਮੁਖਿ ਸਬਦਿ ਰੰਗਾਵਲੇ ਅਹਿਨਿਸਿ ਹਰਿ ਰਸੁ ਭੋਗੁ ॥੩॥: Gurmukh Sabad rangaavale ahinis Hari ras bhog ||3||: Who become the Gurmukhs are imbued with God's Name; day and night, they enjoy elixir (of the Naam; for them the Naam becomes the spiritual food) ||3|| (sggs 63).
  • ਸੇ ਮਨਮੁਖ ਜੋ ਸਬਦ ਨ ਪਛਾਨਹਿ ॥: Se manmukh jo Sabad na pachhaanahi: They alone are Manmukhs who do not realize the Shabad (sggs 1054).
As we can see, it's very difficult to be a true Sikh or a Gurmukh! As proclaimed in the Gurbani, the true ones are very few and far in between! Why? Because majority of us have our minds switched off from the Intuitive Understanding of the Gur-Shabad. As declared in the Gurbani, nobody can become a true Sikh without realizing the the Mool within (Jot, Source, Origin...). Thus, to be a True Sikh (or Khaalsaa) is not a question of heredity, family of birth, ancestry, race, region, social status, caste, creed, education, titles, religion or any peculiar external appearance of a person; it is a question of Mool-realization!
  • ਸਤਿਗੁਰੁ ਸਾਹੁ ਸਿਖ ਵਣਜਾਰੇ ॥ ਪੂੰਜੀ ਨਾਮੁ ਲੇਖਾ ਸਾਚੁ ਸਮ੍ਹਾਰੇ ॥੭॥: Satgur saah sikh vanajaare. Poonjee Naam lekhaa saach samhaare ||7||: The Satguru is the Banker, and His Sikhs are the traders. Their merchandise is the Naam, and meditation on God is their account ||7|| (sggs 430).
Therefore, outwardly a true devotee may appear to be an uneducated, uncultured, devoid of any religious garbs or rituals (Karmakaand), but inside he is completely linked with the the Mool within (Jot, Source, Origin...).
  • ਜਨ ਨਾਨਕ ਕੇ ਗੁਰਸਿਖ ਪੁਤਹਹੁ ਹਰਿ ਜਪਿਅਹੁ ਹਰਿ ਨਿਸਤਾਰਿਆ ॥੨॥: Jan Nanak ke Gursikh putrahu Hari japiahu Hari nistaariaa ||2||: Servant (of God) Nanak says: O Sikhs of the Guru! O my sons! meditate on God; (because) only he will deliver you (ਸੰਸਾਰ ਤੋਂ ਪਾਰ ਉਤਾਰਾ) ||2|| (sggs 312).
Sant Sabhaa - True Sabhaa

Sant Sabhaa, Saadh Sabhaa, Gur Sabhaa, Hans Sabhaa, Sach Sabhaa, Abhag Sabhaa, Acharaj Sabhaa, etc., are virtually one and the same. It is the association of the Sat (Truth) Within, which is beyond bodily needs, time (birth and death), false ego, fame and infamy, happiness or sorrows, work and its results, senses and their gratification, liberation and bondage, etc.

  • ਸਫਲੁ ਓਹੁ ਮਾਥਾ ਸੰਤ ਨਮਸਕਾਰਸਿ ॥ ਚਰਣ ਪੁਨੀਤ ਚਲਹਿ ਹਰਿ ਮਾਰਗਿ ॥੩॥: Safal oh maathaa sant namaskaaras. Charan puneet chalahi Hari maarag ||3||: Blessed is that forehead, which bows in humility to the Saints. Sacred are those feet, which walk on God’s Path ||3|| (sggs 191).
  • ਸੰਤ ਸਭਾ ਜੈਕਾਰੁ ਕਰਿ ਗੁਰਮੁਖਿ ਕਰਮ ਕਮਾਉ: Sant sabhaa jaikaar kari gurmukh karam kamaayu: In the Sant Sabhaa, praise the Lord (ਪਰਮਾਤਮਾ ਦੀ ਸਿਫਤਿ-ਸਾਲਾਹ); by becoming the Gurmukh, act accordingly (i.e., as the Gurmukh) (sggs 1411).
  • ਸਾਧ ਸਭਾ ਸੰਤਾ ਕੀ ਸੰਗਤਿ ਨਦਰਿ ਪ੍ਰਭੂ ਸੁਖੁ ਪਾਇਆ ॥: Saadh sabhaa santaa kee sangat nadri prabhoo sukh paaiaa: In Saadh Sabhaa, by God's Grace, Sukh (ਆਤਮਕ ਆਨੰਦ) is obtained (sggs 437).
  • ਸਚੁ ਸਭਾ ਦੀਬਾਣੁ ਸਚੁ ਸਚੇ ਪਹਿ ਧਰਿਓ ॥: Sach sbhaa deebaan sach sache pahi dhario: True is Sach Sabhaa (God's Court, God's Congragation, etc.). He has placed His True (Eternal Self) with the True (Guru - that is, God is realized through the Guru) (sggs 1386).
The Sat is Within us, the Mool within (Jot, Source, Origin...). Therefore, in essence the True Sabhaa is the inner Satsang. It is the constant association with the Shabad, Naam (Aatam Giaan, Spiritual Wisdom...). Consequently, the internal Satsang is the most sublime and intimate, because we can never remain apart from it. It is loving the Mool (the True Guru, True Saadhoo, True Saint, Shabad or Naam, etc.), which is immanent in all beings.
  • ਅਗਮ ਅਗਾਧਿ ਸੁਨਹੁ ਜਨ ਕਥਾ ॥ ਪਾਰਬ੍ਰਹਮ ਕੀ ਅਚਰਜ ਸਭਾ ॥੧॥ ਰਹਾਉ ॥: Agam aggadhi sunahu jan kathaa. Paarbrahm kee achraj Sabhaa ||1||Rahaaou||: Listen to the Story of the Inaccessible and Unfathomable (God). The Sbhaa (ਦਰਬਾਰ) of the Transcendent Lord is Achraj (wondrous and amazing) ||1||Pause|| (sggs 1235).
The taste of Intuitive Understanding (Aatam-Giaan) is experienced In the True Sabhaa. As the Shabad-Kamaaee progresses upward, the false ego loses its grip and one becomes free of worries, tensions, doubts, ignorance, mundane thoughts, material consciousness, and so on. As a result, one gains eternal Peace, Joy and Love. Which, in turn, leads the seeker to become absorbed in the Shabad (Naam), 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|| (sggs 1375).
By becoming interiorized, we can churn our Gurbani in order to seek, search, reach, and Realize the Truth. As suggested in the Gurbani, this can be accomplished by making mind the churning rod, 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. Thus, the Mool within (Jot, Source, Origin...) can also be separated from the world of names and forms by Shabad-Vichaar performed with concentration and feelings. Once the Mool is realized, the world of names and forms is no more perceived as in butter there is no more any milk.
  • ਭਾਈ ਰੇ ਸੰਤ ਜਨਾ ਕੀ ਰੇਣੁ ॥ ਸੰਤ ਸਭਾ ਗੁਰੁ ਪਾਈਐ ਮੁਕਤਿ ਪਦਾਰਥੁ ਧੇਣੁ ॥੧॥ ਰਹਾਉ ॥: Bhaaee re sant janaa kee ren. Sant sabhaaa Gur paaeeai mukti pdaarath dhen |1||Rahaaou||: O bother, become the dust of the feet of the humble Saints. In the Sant Sabhaa, the Guru (Aatam-Giaan) is found. He is (like the) Kaamdhen, that liberates us (from Bikaars, Maya...) ||1||Pause|| (sggs 18).
  • ਸੰਤ ਸਭਾ ਗੁਣ ਗਿਆਨੁ ਬੀਚਾਰੁ ॥: Sant sbhaa gun giyan beechaar: In the Sant Sabhaa, reflect on the Divine Virtues and Wisdom (sggs 1343).
  • ਮਿਲਿ ਸੰਤ ਸਭਾ ਮਨੁ ਮਾਂਜੀਐ ਭਾਈ ਹਰਿ ਕੈ ਨਾਮਿ ਨਿਵਾਸੁ ॥ ਮਿਟੈ ਅੰਧੇਰਾ ਅਗਿਆਨਤਾ ਭਾਈ ਕਮਲ ਹੋਵੈ ਪਰਗਾਸੁ ॥: Mil sant sabhaa mann manjeeyai bhaayee hari kai naam nivaas ...: O brother! Joining the Sant Sabhaa (Holy Company, Satsang, etc.), cleanse your mind, and (thus the mind gets to) dwells in God's Name. O brother! (As aresult) The darkness of ignorance (of the True Nature, Originality, ਆਤਮਕ ਜੀਵਨ ਵਲੋਂ ਬੇ-ਸਮਝੀ ਦਾ ਹਨੇਰਾ, etc.) is dispelled, and the lotus (of the heart) blossoms forth.  (sggs 639).
Thus, described in the Gurbani are various Sabhaas. In the Light of the Gurbani, all these Sabhaas can be lumped under two headings: Good (or Gurmukh) Sabhaa and Dushat or Bad (or Manmukh) Sabhaa . The Gurbani's teaching is to engage with the Good Sabhaa, and than become one with It.
  • ਤੁਰੀਆਵਸਥਾ ਗੁਰਮੁਖਿ ਪਾਈਐ ਸੰਤ ਸਭਾ ਕੀ ਓਟ ਲਹੀ ॥੪॥: Tureeaa avasthaa gurmukhi paaeeai sant sabhaa kee ot lahee ||4||By becoming the Gurmukh, by taking to the Shelter of the Sant Sabhaa, the Tureeaa Avasthaa (the state of ecstasy that transcends Maya, ਆਤਮਕ ਅਵਸਥਾ, Spiritual Awakening, etc.) is obtained ||4|| (sggs 356).

— T. Singh