1. Stillness or steadiness
is the essence of Shanti.
2. He who has attained Shanti is a
saint.
3. Sant Mat encompasses the
thoughts and way of saints.
4. The desire for attaining Shanti is
natural in human beings.
In the Upanishads the
formula for the attainment of Shanti is
expounded by the seers and saints of these ancient works. Similar views have
been expressed by the saints of all times, including such saints as Guru Nanak
Sahab and Kabir Sahab who expounded their views in the Punjabi and Hindi languages
respectively.4 Such expressions are for the inspiration and edification of all
people.
However, the Upanishads
uniquely and fully describe the means for attaining Shanti and
describe the means for attaining the Highest Wisdom. That is why the Upanishads
are considered the foundation of Sant Mat. Further, a
comprehensive exposition of the Divine Word-Sound is given in the Upanishads
which leads to the Highest Wisdom. The Upanishads
explain the yogic techniques and systematic views of transcending
thought and attaining the Absolute through the use of sound (Yoga of Surat-shabda).5 Sant
Mat follows the yogic path as prescribed in the Upanishads
and specifically employs Surat-shabda-Yoga
in its practices. The result of such practice is the attainment of
the Highest Goal, the knowledge of the Supreme.
This is not to undermine the
teachings of other saints, but rather to say that in the Upanishads
are found the basis of the teachings of these saints. Often the
teachings of various saints would, on the surface, seem contradictory to each
other or even contradictory to the principles of the Upanishads. In
fact, there is an unbreakable unity in the spiritual views of all saints. In
different times and in different places saints appear, and their followers name
their tradition in respect to the particular saint. The appearance of
differences can be attributed to time, place and language, giving varied labels
to views
which are in reality the same.
Likewise, due to excessively zealous followers these seeming differences are
often accentuated. When all sectarianism and the forms of the particular time
or place of the writings of a saint are removed, the basic principles of Sant
Mat are in unity. The Ultimate, Unbounded, Infinite state (as described in
section 11) is the unique possession of a saint. Further, the means to attain
this state (as described in section 59 and 61) are found in the writings of the
saints. Even though there are differences in the name and form of the Deity of
worship, the underlying unity of the Unbounded dissolves these seeming
differences (according to the idea expounded in section 86). Surat-Shabda-Yoga
as a means to attain the Unbounded state is an integral and
indispensable aspect of the Sant Mat tradition. Any tradition devoid of this
essential aspect is not true Sant Mat. Various saints describe the Yoga of Surat
-Shabda, and from these descriptions we become aware of the significance of
Surat-Shabda-Yoga. The following are some words of the
great saints, concerning the importance of Surat-Shabda-Yoga:
Guru Nanak
Sahab states:
"The
invisible and supra-sensory name of God (Divine Word-Sound) is extremely sweet
and lovely."
Tuls- Das states:
“I offer homage 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.”
One will not
succeed in Yoga if purity of character is disregarded. Lying, stealing,
smoking, taking of drugs (including alcohol), violence, and adultery are all
obstructions to the successful practice meet the Supreme Sovereign).
53. listening to and study
of the discourses on this sacred knowledge is an important step in the Sant Mat
tradition. Listening to satsaÏga (spiritual
discourses) is prescribed as an essential activity.
54.
The personal and private instruction in the art of this spiritual practice
should be received from a Sadguru (an accomplished spiritual master).
Once the technique has been learned, one should practice it regularly and daily
according to the instructions given by the master.
70. Through constant
practice of the Meditation of Sound, the practitioner also experiences the
Divine Light. Just as upon attending a concert, one cannot help but notice the
beautiful setting, of Upper Nature, the plurality of sounds ceases to exist,
and only then can the Essential Divine sound be experienced. Other sounds of
the various Realms are not experienced at this level of the State of Oneness
because diversity does not exist in the state of Oneness.
75. The State beyond Sound
is acknowledged in the writings of saints as the goal of their teachings. In
addition, their writings accept repetition of a Divine name, concentration on a
form of the Divine, fixing the mind on a point and concentrating on the inner
sounds of the different spheres as a means to reach the Soundless State. These
four techniques are therefore essential in Sant Mat.
76. Without achieving
perfection in the Yoga of Sound, the realization of the Supreme Sovereign God
or the Knowledge of the Self cannot be achieved.
77. Without resolute
devotion to the guru (a spiritual master), even by means of the Yoga of
Sound, the realization of the Supreme Sovereign God is not possible. Without
the help of the master, it is not possible to attain the full devotion for the
Divine and the highest good.
82. The recognition of a
true spiritual master is the most difficult of tasks. However, the one who has
purity of character (rectitude), who practices diligently the Yoga of Sound,
and who can explain clearly Sant Mat (the path of saints) can be accepted and
trusted and given devotion as a spiritual master. A person without rectitude or
purity of character, regardless of the other qualities just mentioned, should
not be regarded as a true master.
If one has accepted a
spiritual teacher and later finds him or her lacking in rectitude, that teacher
should be abandoned. In spite of the teacher’s exquisite knowledge, association
with that teacher is not desirable if he or she is lacking in moral character.
As the aspirant is particularly affected by the teacher’s moral character, it
is imperative to avoid teachers without moral virtues. Purity of character is
the essential quality of a teacher and if purity is lacking that teacher is no
better than an animal. A teacher lacking purity of character or other essential
virtues is a false spiritual teacher. The fruits of accepting a true master are
immense. Unfortunately, true teachers are few and difficult to find. A
spiritual master who is wise, pure and a practitioner of the Yoga of Divine
Sound gradually imparts his or her virtues to the student. The good will of the
spiritual teacher cannot but help affecting the aspirant in a positive manner
because one is affected by the power of a higher vibration. Section 77
describes the qualities of the teacher and how the aspirant benefits from his
or her relationship with the teacher.
The master who practices the
Yoga of Sound but is negligent in his moral character and in his spiritual
knowledge is harmful to the seeker of spiritual knowledge. If one has accepted
such a master, disregarding the importance of rectitude and knowledge, the
aspirant would be deprived of the benefits of the association with a true
preceptor, mentioned in the previous paragraph. In addition, in following an
immoral teacher the aspirant would have the difficult task of not going astray,
much less advancing on the spiritual path. However, without the aid of a true
teacher this spiritual task can be undertaken by a few steadfast learned
disciples. For most it is almost impossible to undertake this task. of gaining
grace as described in the writings of the saints.
83. The aspiration to serve
with love and behave humbly before the teacher arises naturally in the hearts
of students. Therefore, devotion to the spiritual teacher is also natural. To
say anything against devotion to the teacher is pointless. And also, the wise
will not give devotion to an unworthy teacher and will influence other
aspirants to do the same.
84. The four essential
elements an aspirant of the spiritual path needs are the following: one,
association of saints and hearing of things spiritual; two, moral rectitude;
three, dedication to the teacher; and four practice of meditation. These
essentials have previously been discussed; association is referenced in section
53; moral rectitude is addressed in section 60; meditation is referenced in sections
54 through 59. In Sant Mat an intense eagerness to acquire these essentials
must be present. However, devotion to the teacher is paramount to the other
three essentials and is the key to achieving the other three.
85. The desire of an
individual to be free from sufferings and to attain the happiness of absolute
peace is naturally present in the hearts of all. The purpose of Sant Mat is to
provide a system which fulfills the desires of attaining absolute peace.
The saints and true teachers
are known to be impartial; their blessings fall like the rain. However, the
rain, while falling on all, tends to collect in deep pools just as the grace of
the saints while showering on all flows rapidly and collects in the deep pools
of the aspirants who are devoted. It is not surprising that the aspirants
through their devotion draw the grace of the master towards them. Aspirants who
give great attention to the ways of the teacher are worthy of the gift of
knowledge. Obviously, not the careless one, but the one who honors the gift and
cares for the receiving bowl receives the gift of the grace of the teacher.
Making oneself worthy is the secret of devotion to the master, and will greatly
facilitate meditation explained in detail in section 59.
105. The means to attain the direct knowledge of the Supreme Sovereign
God (Summary of the Philosophy of Liberation).
Before learning the
technique to attain the direct knowledge of the Supreme Sovereign, intellectual
understanding of the essential nature of the Supreme Sovereign God and one’s
own self is necessary. Through hearing and studying the discourses of spiritual
teachers and contemplation, such knowledge can be acquired. Along with
knowledge of the order of creation, the reason for not having the direct knowledge
of both should be sought. Through intellectual understanding of the essential
nature of the Supreme Sovereign, it is determined what needs to be attained.
One should be able to discern whether it is the body which realizes the Supreme
or the Self, Knower within the body. Also, for this realization should the
practices be of an external nature (outwardly devotional practices) or internal
nature (Yoga of Vision and Yoga of Sound)? Having come to an understanding,
these wanderings will be left behind. After gaining the intellectual knowledge
of one’s Self, one will understand whether one is suited for attaining this
Knowledge. Once, intellectual knowledge of the order of creation and the
reasons for not having direct knowledge of God and one’s own Self are
understood then the means will be brought to light. With this revelation one
will be able to go be ultimately merging in Soundlessness or the Supreme
Sovereign God. The internal practice of meditation ends here: the Supreme God
is realized and the work is completed.
98. The practitioner should
support himself in gainful employment, living on one’s own earnings. The
aspirant is best content with a few things.
99. The aspirant should keep
himself free of impulses such as lust, anger, greed, delusion, egotism,
jealousy and fear. In his interest for spiritual progress, the practitioner
should create pure mental habits: compassion, mercy, contentment, forgiveness
and humbleness.
100. The following should be
avoided because they cause unsteadiness of the mind: intake of intoxicants,
including alcohol and various non-prescription drugs, and eating of meat and
fish.
101. Through association of
saints, the hearing of spiritual talks and study, wisdom can be acquired.
Wisdom is essential in determining what is the right way to live your life.
Without wisdom one can make poor decisions, which result in undesirable
consequences.
In conclusion, as has been stated the
microcosm and macrocosm are interconnected as they are completely permeated by
the realms described above. Likewise, to go beyond all the realms is to go
beyond all concealments. Further, in whatever realm the individual dwells, he
dwells in that realm both in the microcosmic sense as well as the macrocosmic sense. In
addition, if one ceases inhabiting one of the Realms, then he leaves behind
both the microcosmic as well as the beyond the concealments of Causal Nature
imposed on the creation and the Self and then will meet with the Supreme and
experience direct knowledge of the Supreme Sovereign God.
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