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| SANTMAT
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| (Faith Of The Sants)
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Philosophy of Salvation
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| The book "Moksha-Darshan" had been written long ago as the 4th part of "Satsang-Yoga" in the Bharati (Hindi) language by the author, Maharshi Mehi Paramhansa. "Philosophy Of Salvation" is english translation of the holy book "Moksha-Darshan". The translation was done by Dr. Satyadeo Sah(M.A., Ph.D.),a great devotee of Lord Sadguru Mehi, on the Supreme Order of Sadguru Mehi. The infinite riches of the deepest mystery of the Supreme Yoga, Supreme knowledge and Supreme devotion are scattered throughout in the little space of this individual book which is the ripest and sweetest fruit of the Ultimate Experience acquired after long meditation and penance by great spiritual guide, Sadguru Maharshi Mehi Paramhansa. It is the overflow of his Universal love and kindness to mankind, (being inevitable for the Sants), to impart this higher knowledge to the world through this book, so that its craved 'Peace' or 'Shanti' can be found here, on this earth where there is a close struggle for existence, and hearafter too.
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| 1. |
Stillness or steadiness is the name of Shanti
(peace or tranquility).
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| 2. |
He who has attained Shanti
is a Sant (or God-realized soul).
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| 3. |
The creed or faith of the Sants is the name of Santmat.
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| 4. |
The
urge for attaining Shanti is natural in the human-heart. In ancient
times, under this inspiration, the ancient Sants made a complete search
for Shanti and expressed their well-considered opinions for its
attainment in the Upanishads. Similar to these views, Sants like
Kabir Sahab and Guru Nanak Sahab etc. also have described the views in
languages like Bharti and Punjabi etc. for the good
of the general people. Only these thoughts are called Santmat.
But only the hymns of Upanishads have got to be taken for granted as the
groundwork of Santmat; for the highest wisdom and the special
means of Naadaanushandhaan or Surat Shabda Yoga (the ‘Investigation
of the Divine Word-Sound’ or the ‘Yoga of concentrating the consciousness-force
into the Divine word-Sound’) which leads to the state of that highest
wisdom of which Santmat has its unique dignity, are still undimmed
only on this ground work of the immemorial ages. It will become impossible
to doubt the above statement after a careful study of all the three parts,
first, second and third of the Satsang-Yoga. The difference among
the views of the Sants seems due to their (Sants’) appearances
at different times and places; and geeing different names to each of such
views (Santmat) according to their (Sants’) names by their followers,
due to their excessive admiration for their spiritual preceptors. But
ultimately it would be settled that there is an unbreakable unity in the
spiritual views of all the Sants if the essential and basic principles
of the Santmat are taken into account avoiding the sectarian
sentiments separating exteriors from the interiors of thought. The ultimate
state of all the Sants is only that of which article 11 speaks and all
the means to attain that state (as described in articles 59 and 61) are
found in their literature. The seeming differences in their (Sants’) devotion
to various gods also disappear on understanding them according to the
views described in the article 86. The creed is not acceptable as Santmat
(the creed of the Sants) in which the idea of the very state which article
11 reveals and the complete method of Naadaanushandhaan or Surat
Shabda Yoga (the investigation of the Divine Word-Sound or the Yoga
of concentrating the consciousness-force into the Divine Word-Sound) to
attain that state is not found, for, only these two are the special and particular characteristics of the creed of Sants (Santmat).
Naadaanushandhaan has been called also by the name Naambhajan
(Prayer by God’s name) (see Para 35). When God’s name is described as
Akath (ineffable), Agochar (insensible) or Nirgun
(unqualified), then the name (Sound) can only by Essential Word Sound.
As for instance:
“The invisible and super-sensuous name of God (Divine Word-Sound) is extremely sweet and lovely.” ---- GURU NANAK
I
make obeisance to the Divine Name of the Universal Being, Ram, which is the cause of the Sun, the Moon and the Fire. That Divine Universal Name
is the form of the Creator, Maintainer and Destroyer and the soul of Vedas, Nirgun (Unqualified), unequalled and the abode of the organs of Nature
viz. Raj (to create), Sat (to protect or maintain), and Tam (to destroy).
Name and shape (form) both are the illusions of God. Both these are beyond expressions and have no beginning time. The wise have practised them (by
meditation). ----SANT TULSI DAS
“O devotees! Pray to God by the indicayble Nirgun (unqualified) Name of the Supreme.” ----SANT DARIYA SAHAB BIHARI
“One who has been struck by the over-melodious tone of the hyper-subtle wave of Unqualified Free Name (of God)." ---- JAGJEEVAN SAHAB
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| 5. |
All the spheres of chetan (the conscious) and jar (non-conscious) are Saant (finite) and Anasthir (unstable).
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Beyond all the Finites there must be the existence of Anant (the Infinite).
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The infinite can never be more than one and there can be no existence of any element other than this.
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Only an Infinite element can be Anaadi (without beginning) by everyway.
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| 9. |
The existence of any other unoriginated reality except this Unoriginated and Infinite Reality is absolutely impossible.
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It is absolutely possible for Him who is Infinite in form to possess endless power.
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The Absolute existence, who is beyond jar (the Non-conscious, Lower) and Chetan (Conscious, Upper) spheres of nature, who is Unoriginated and infinite in His very essence beyond Sagun and Nirgun (Qualified and Unqualified Nature), possessed by unlimited powers, beyond time, space and sound (word), names and forms, one without a second and beyond the rich of mind, intellect and senses, and on whom this vast sphere of Nature moves like a great machine, Who is neither an individual nor manifestation and is without the obscure extension of Maaya (illusion), beyond Whom there is no space, Who is Absolutely Eternal, Absolutely Ancient and present from the beginning---Santmat can accept only Him as Supreme Sovereign God (Lord of the universe), of the ultimate Spiritual State or the Ultimate spiritual State itself.
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Higher Nature or Conscious Nature or the State of Oneliness of Upper Nature is devoid of the three Guans (organs or qualities) of Nature and replete with reality, Intelligence and Bliss (Existence, knowledge and Bliss, ---Sachchidaanandmay) and the Lower Nature or Non-conscious Nature is Trayagunmayi (contained within the triple Nature).
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Sat (of maintaining), Raj (of creating) and Tam (of destroying) are the organs of Jar prakriti (Non-conscious Nature). The equal combination of these three is called Jaratmak Mool Prakriti (Non-conscious Nature in its original from i.e. Non-conscious Primordial Matter).
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Supreme Sovereign God is pervasive, that is to say, He is pervading Samasta Prakriti Mandal (the entire sphere of nature), but He is not limited pervading only Vyapya (the pervaded i.e. Nature). His existence beyond the pervaded cannot be imagined for He is Infinite and Eternal.
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Supreme Sovereign God is Anshi (the endless sea of undivided parts) and Sachchidaanand Brahma (the Divinity containing existence, knowledge and Bliss of conscious Nature], Om Brahma (the Divinity which is called Om.), Purna Brahma [the Divinity who pervades the universe] and Agun and sagun (the Divinity Unqualified and Qualified), Eshwar (The Lord Vishnu) and Jeeva (individual soul) are His inseparable parts as the Mathaakaash (sky-round), Ghataakaash (sky-urn) and Pataakaash (sky-sheet) are the inseparable parts of the vast Total sky (firmament).
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Beyond all the diversities of pervaded Nature, names and forms, and all the words like articulate and inarticulate (sound), stricken and unstricken etc., there is the state of bare Supreme peace, which only is the Incomprehensible Essential Existence (beyond the conscious and Non-conscious) of Supreme Sovereign God. This very Existence pervades partially all the coverings where it has been named Brahma (divinity) and Jeeva (Individual self) according to the kinds of the coverings. Jeeva --Ansha (the Individual self) and Anshi (the Universal Self Supreme) are certainly one in their very essence but must be distinguished with the difference in subtlety and infinitude, which shall disappear in the dissolution of the coverings or forms.
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Only the self-existence of Supreme Sovereign God is called Aatma (self) or Aatma-tattva (self reality). Except this reality all are Anaatma-tattva (non -self reality i.e. reality of that is not self).
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The Self is the dweller in all the bodies or maintainer in all the coverings or the knower of the body-field in all the body-fields (i.e.Kshetrajna).
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The body or the coverings or the field (the levels of being) and all things originated from it, all the subtle or motor organs within and out of it are non-self.
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Upper Nature (Conscious Nature), Lower Nature (Non-Conscious Nature) and all the names and forms which exist due to it as Pind (Microcosm), Brahmaand (Macrocosm), Gross, Subtle, Causal, Supra-Causal and Kaivalya (Oneliness, Pure consciousness or the consciousness free from non-consciousness) all of them are non-self.
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Santmat — Victory to All The Sants |
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