santmat sadguru maharshi mehi and philosophy of salvation

SANTMAT

(Faith Of The Sants)

Philosophy of Salvation

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81.	All the sciences except the sacred spiritual science, by which Supreme Sovereign God is attained, are not as beneficial as that leading to His attainment. All the teachings of other material sciences can never be as beneficial as a little teaching of the science of His attainment. Therefore, none of the teachers can do good as much as the spiritual teacher and for this reason, any other teacher cannot be compared with the spiritual preceptor or teacher . It is not essential that the greatest of the scholars of only the material sciences should have shattered his illusory internal concealments or should have got any such instrument by his material scholarship by which he can be able to pierce his non-conscious shades or concealments; but on the other hand, a perfect and true spiritual preceptor must possess these virtues (that he has already pierced the non-conscious shades covering the spirit). Even a spark of the holy art of shattering the internal concealment (i.e. of attaining the Supreme given by the perfect and true spiritual preceptor is far more beneficial than all the material sciences of the world.
82.	The recognition of a perfect and true spiritual preceptor is most difficult; nevertheless, to keep faith in him and to accept him as the spiritual preceptor is not improper who has purity of character (i.e. rectitude), practises constantly, daily and regularly the Yoga of sound and can explain and preach well Santmat (the creed of the Sants). Without rectitude or purity of character, in spite of possessing a lot of other qualities, one cannot be accepted as the spiritual preceptor. If unknowingly, he might have been accepted as the spiritual preceptor, he must be deserted on one’s being aware of his vices (bad character). His association is not favorable because of his loose character inspite of his good intellectual knowledge. The disciple is affected much more by the character of the spiritual preceptor than by other qualities. The purity of character with the other associated virtues is the gravity and preceptorship of the spiritual preceptor, in its absence, is no more than cattle (cow, ox etc). The spiritual preceptor lacking either purity of character or other necessary virtues for a perfect and true spiritual preceptor, is a false preceptor. Sant Kabir has alos instructed -- “If thou hast to learn the holy science of attaining the Supreme from the Spiritual Preceptor, sacrifice thy life to the preceptor, for many souls having kept their pride lost themselves in the current of ignorance. Surrender thyself to him, who has no desire and poised himself in devotion to God having forgone all his ego-feelings. Make hast in deserting the association of a false preceptor for thou wilt wander times and again and will not find the entrance to the Divine Sound.” The result of accepting such a perfect and true spiritual preceptor is immense, but the problem is that such preceptors are rare. It is possible that on accepting a spiritual preceptor wise, physically and spiritually pure and the practitioner of the Yoga of Divine Sound, the disciple may grasp his preceptor's virtues slowly in his association, for the association gives something of its own and the good-will of the teacher will also do more or less good to his disciple because it is also not impossible that one’s will-power can affect another. It becomes clear that both of the instructions about a spiritual preceptor, on whose support one should sincerely depend, and whose discipleship should be accepted, are beneficial for the disciple, as conclusively said in the above verse (couplet No. 2) and the couplet quoted in article NO. 77. The spiritual preceptor who merely practises the Yoga of Sound but is careless of the spiritual knowledge and purity of character is only harmful in every way. Being aware of this fact, if any one accepts as spiritual preceptor carelessly an intellectual but corrupted man, he would be deprived of the necessary benefits which should be had by a perfect and true spiritual preceptor. At the same time, to save himself from going astray by himself would be the heaviest task for him to perform. It can sometimes be done by any steadfast learned disciple but for the general mass it is impossible to be done (to save oneself from going astray without the spiritual preceptor’s help). It is obvious that one’s energy reaches the other and one enriches other’s physical power with the help of his physical power, mental power with his mental power. In that case, it is no wonder if one, who is spiritually high can enrich and arouse the spiritual power of the other by his spiritual power, can purify the other by his sacred personal Aura or personal magnetism. In the first part, page 499 of the “Kalyaan Saadhanaank” there has been quoted a saying from Amir Khushro. “See, I also have had the holy presence of the Great Spiritual Preceptor of the universe, Lord Swami Ramanand. For my own preceptor Khwaja Sahab I had gone to see Swamiji with an incomparable present to Panchaganga ghaat....... Swamiji had imparted his merciful blessings upon me - my heart became pure at once with his imparted supreme grace and therein reflected the holy glimpse of the Divine Light.” Mr. K. Narayan Swami Aiyar has translated thus into English this Sanskrit hymn “Etyuchcharant samalingya sisyam jnaptimaninayat” of the third Braahaman of the Mandal Braahmanopanishad, “Saying this, he the Purusha of the sun embraced his pupil and made him understand it” meaning that with this he (the Purusha of the sun) embraced his pupil and made him aware of that secret spiritual knowledge.” Mr. Aiyar has also given a comment on this at the bottom of the page “This is a reference to the secret way of imparting higher truth”, meaning that to embrace is a hint of the secret way of imparting higher truth (direct knowledge of the Supreme) (Thirty Minor Upanishads, Page 252). It appears that a disciple must benefit by his perfect spiritual preceptor’s holy radiance (personal magnetism or personal Aura) his higher knowledge and meditation-power. Due to the authenticity of this fact, these two couplets have got a place in the Ghat Raamaayan, published by Sadguru Baba Devi Sahab. Those couplets are following- Sant Tulsi Sahab gives instructions to his obedient disciple Taki. He says, “O Taki, be true and satisfied on ignoring the illusory enchantments of the word and then go in the shelter of a perfect spiritual preceptor who will give you the secret knowledge to get into Sushumnaa Naari (spinal chord).” This (above) verse says as to whose discipleship should be accepted. And the second - Sant Tulsi Sahab says that without the supreme blessing of any perfect spiritual preceptor the way of salvation and the spiritual enjoyments of the super-natural divine scenes are out of reach. This couplet says clearly that without the supreme blessing of a perfect and true spiritual preceptor the experience of super-sensuous spiritual world cannot be had. And in the Varaahopanishad, chapter 2,verse76 says that without the supreme blessing of the perfect and true spiritual preceptor, the detachment from sensuality is hard to attain. It is hard to realize the Truth and live in a state of realization of the Supreme. The worthiness of the service of the spiritual preceptor lies in the fact that he should be inclined to offer such blessings to him. Lord Buddha instructs in his book “Dhammapada” about the service of the spiritual preceptor as such, “Men should constantly serve him from whom they learn the religion of Buddha just as the Brahmin worships the holy-fire of the sacrifices” (26th instruction, No. 292). Sant Charan Das has also said- “Keep this instruction of mine in your heart. Keep your mind on the feet of the spiritual preceptor and dedicate your body. If the spiritual preceptor rebukes you a million times, do not turn yourself from his service. Connect your love with the spiritual preceptor and break your attachment from all.” And Sadguru Baba Devi Sahab also has published in the Ghat Raamaayan- “This path and its destination is live but it is not impossible to reach because the remover of difficulties is the one before you who has given you secret art or orders.” Although Sant and Great Souls are called Samdarshi (indifferent to everything, equal-seer) like the waters of the rainfall but as the waters of rainfall gather in deep ditches and remain in them for a long time, so the showers of Supreme grace of Sants and Great Souls also flow towards the devotees, and remain there in larger quantities in those who are like deep ditches. The showers of the supreme grace of Sants and Great Souls, no doubt, fall upon all but, no wonder, if one of them becomes his most popular votary and attracting him through his exclusive devotion gets more of his grace. The first one, who is careless of the gift is unfit for the gift as well; on the other hand, the second cares much and tries with great care to be worthy of the gift, which explains that why the latter will benefit more than the former. This is the only known secret of devotion to the spiritual preceptor in the literature of the Sants.
83.	The devotion to the preceptor is natural for, inspiration to serve with love and behave humbly to him, from whom any kind of learning is learnt, arises naturally in the heart of the student. It is meaningless to say anything against the devotion to the preceptor. It is equally natural that the wise will desert and inspire others too to desert the devotion to the unworthy preceptors.
84.	A Saadhak (spiritual practitioner) needs essentially these four things; Satsang (association of Sants and hearing spiritual talks), Sadaachaar (moral rectitude, the purity of character), service to the spiritual preceptor and practice of meditation. Article No. 53 deals with Satsang. To be immune from the five deadly sins described in Article No. 60 is called Sadaachaar (rectitude). About the service of the preceptor, the prominent thing is to obey his instructions and about meditation article No. 54, 55, 56, 57 and 59 say the needful. In Santmat there is an intense eagerness to acquire these four things. The most prominent even in these four things is the devotion to the spiritual preceptor with the help of which the rest three things are achieved.
85.	The natural inspiration to be free from sufferings and to attain Absolutely Peaceful Happiness is in the hearts of all beings. Santmat has its utility in making one attain that peaceful Happiness according to this inspiration.
86.	It is said that the devotees of different gods have their different gods whom they serve. Though all the gods are different in their names and shapes, yet spiritually they are not different. The devotee can never be perfect in his devotion unless he realizes the ' Self ' of his god. It is beyond doubt that one has already attained the Supreme after realizing the ' Self ' of his god. This ' Self ' can only be realized by adopting the method described in article No. 84. Every god has his Gross, Subtle, Causal, Supra-Causal, oneliness aspects as well as Pure Self-Existence. The devotee, who is always engaged in the external feature and articulate name of his god and does not know how to discover the self-existence of his god and does not try for His attainment, will be deprived of the Supreme good, that is, Salvation.
87.	The practice of Naadaanusandhaan or Surat-Shabda-Yoga is not mere a child’s play. Its full practice can never be exercised by a person, who lacks in Yam and Niyam. There must be material sounds within the Goss body (physical body) due to material vibrations. To know the full practice of Naadaanusandhaan to meditate only these sounds and to call useless former’s full practice for the attainment of salvation is not sapience to know and say that is to show one’s want of Yoga-knowledge. To say that a person, who lacks in Yam and Niyam, can succeed in the practice of Naadaanusandhaan is to go against the sayings of the sants and irrational too.
88.	Satya(truthfulness), Ahimsa (non-violence), Asteya (not stealing), Brahmacharya (continence) and Aparigraha (want of the attitude of hoarding wealth)-these five in all are called Yam. Shauch (purity within and without), Santosh (contentment), Tap (penance), Swaadhyaaya (study of the spiritual sciences) and Ishwar-pranidhaan (poising of mind in the meditation of God)-these in all are called Niyam.
89.	The substance of possessing Yam and Niyam is the same as the substance of being immune from the five capital sins described in article No. 60, and of serving the preceptor, association of sants (Satsang) and the practice of meditation.
90.	A sedentary practice by any Aasana (posture of sitting) keeping the head, neck and trunk straight and steady, must be exercised. Without a sedentary practice of steady posture of sitting the meditation cannot be practised.
91.	The meditation should be practised being alert of sleep, shutting the eyes comfortably, without turning the eye-balls or pressing them in any way.
92.	The practice of meditation must be exercised regularly and daily in Braahmamuhoorta (the time, which is about 3 hours prior to sunrise), just after taking bath in the day, and in the evening time. At the sleeping hour at night, one should fall asleep being engaged in the practice, lying on the bed. Maanas Jap or Maanas Dhyaan even at the time of working is good to practise.
93.	So long as the permission to practise Naadaanusandhaan except Maanas Jap, Maanas Dhyaan and Drishti Yoga, is not obtained from the spiritual preceptor, only eyes and mouth are to be kept shut. On getting permission to practise Naadaanusandhaan all to the three-- eyes, ears and mouth should be kept shut.
94.	The practice of meditation alone can also stop respiration, is directly proved in that the respiration becomes slow at the time of deep thinking or being fully absorbed in any matter. The result of exercising the practices: Poorak (drawing in air through one of the nostrils while the other is closed with a finger), Rechak (expelling out the inhaled air from the nose) and Kumbhak (the process of suspending breath) of Praanaayaam (the control of breath) is only to stop respiration. But this practice is difficult to exercise. The mind is perfectly concentrated by the stoppage of the respiration. The consequence of the concentration of mind has been written in article No. 56. To practise meditation without practicing Praanaayaam is to practise by easier means. In its beginning Pratyaahaar(to regain the pre-position by and by) will have to be exercised which means that the point of the space where mind will be concentrated will have to be left and grasped again and again. This constant repetition will afford naturally Dhaaranaa(the station of mind for a bit of time on that spot). When this Dhaaranaa begins to take a longer time that very developed stage would be actual meditation and the Samaadhi(Spiritual trance or Gor-realized state) would be attained by grasping the streams of spiritual sounds I the meditation described in article No. 60. In Pratyaahaar and Dhaaranaa the mind will be helped by Drishti Yoga (Yoga of vision). Drishti Yoga has been described in article No. 59.
95.	In the stages of waking and dreaming, the vision and respiration are active, mind is also active. In the depth of sleep, the vision and mind are inactive, but the respiration still does not stop. It is known by these natural means that when the vision is active, mind is active, when the vision becomes inactive, mind also becomes inactive, and even during the action of respiration, mind becomes inactive when the vision is inactive. Therefore, it is proved that the concentration of vision holds primary importance in concentrating the mind. Mind and vision, both are subtle and the breath is gross. Only due to this as well, mind must be affected much more by vision than by the breath.
96.	These are the four kinds of vision viz, Jaagratadrishti (the vision of waking), Swapnadrishti (the vision of dreaming), Maanas drishti (mental vision) and Divya drishti (the secret Divine Vision). On concentrating the first three kinds of vision, the mind will be concentrated and the secret Divine Vision will open. If the state of one-pointedness will continue still in the secret Divine Vision, the mind will rise spiritually higher and grasp the spiritual sound subtler than the subtle, will merge in it.
97.	When the mind will merge, there would remain the consciousness-force alone free from the association of mind. Being without mind and being gravitated by the streams of the spiritual sounds, the consciousness-force will also merge in the Soundless State, that is Supreme Sovereign God. The internal practices find their end here. The supreme is realized, and work is over.
98.	The practitioner should be self-supporter. He should live on earnings of his own sweat. The best for him is to cultivate a habit of keeping himself content with a few things.
99.	The practitioner should keep himself far from the mental impulses like lust, anger, greediness, delusion, egoism, irritation, aversion etc. and should possess mental good, and pure virtues like mercy, Sheel (to behave with truthfulness and humbleness is called Sheel i.e. good conduct.), contentment, forgiveness, humbleness etc. This is the best on the part of Saadhak (the spiritual practitioner).
100.	Use of the intoxicants and eating of meat and fish bear infatuation and unsteadiness in the mind of the spiritual practitioner. A spiritual practitioner must save himself from these.
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Santmat — Victory to All The Sants

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