"The  self,  which  cannot  be  pierced  or  burnt  or  made  wet  or faded,  is  uninterrupted,  all  pervasive,  constant,  immovable  and eternal.
Soul  alone  is  true.  Soul  alone  is  eternal "

Share, Comment, Like your spiritual thoughts
@thespiritualguru and make it reachable to all humanity

सन्तमत सिद्धान्त (Principles of Santmat)

(सन्तमत सिद्धान्त)

अव्यक्त अनादि अनन्त अजय,
1. जो परम तत्व आदि-अन्त-रहित, असीम, अजन्मा, अगोचर, 
सर्वव्यापक और सर्वव्यापकता के भी परे है, उसे ही सर्वेश्वर-सर्वाधर 
मानना चाहिए तथा अपरा (जड़) और परा चेतन्); दोनों प्रकृतियों 
के पार में, अगुण और सगुण पर, अनादि- अनन्त-स्वरूपी, अपरम्पार 
शक्तियुक्त, देशकालातीत, शब्दातीत, नाम-रूपातीत, अद्वितीय,मन-बुद्धि 
और इन्द्रियों के परे जिस परम सत्ता पर यह सारा प्रकृति-मण्डल एक 
महान् यंत्रा की नाई परिचालित होता रहता है, जो न व्यक्ति है और न 
व्यक्त है, जो मायिक विस्तृतत्व-विहीन है, जो अपने से बाहर कुछ भी 
अवकाश नहीं रखता है, जो परम सनातन, परम पुरातन एवं सर्वप्रथम 
से विद्यमान है, सन्तमत में उसे ही परम अèयात्म-पद वा परम 
आध्यात्मस्वरूपी परम प्रभु सर्वेश्वर (कुल्ल मालिक) मानते हैं।
2. जीवात्मा सर्वेश्वर का अभिन्न अंश है ।
3. शांति आदि-अन्त-सहित है और सृजित है । 
4. मायाबद्ध जीव आवागमन के चक्र में पड़ा रहता है ।
इस प्रकार रहना जीव के सब दु:खों का कारण है । 
इससे छुटकारा पाने के लिए सर्वेश्वर की भक्ति ही एकमात्र उपाय है ।
5. मानस जप, मानस, ध्यान, दृष्टि-साधन और सुरत- शब्द-योग
द्वारा सर्वेश्वर की भक्ति करके अन्ध्कार, प्रकाश और शब्द के
प्रकृति तीनों परदों से पार जाना और सर्वेश्वर से एकता का ज्ञान 
प्राप्त करके मोक्ष पा लेने का मनुष्य-मात्रा अधिकारी है ।
6. झूठ बोलना, नशा खाना, व्यभिचार करना, हिंसा 
करनी अर्थात् जीवों को दु:ख देना वा मत्स्य-मांस को 
खाद्य पदार्थ समझना और चोरी करनी; इन पॉंचो महापापों 
से मनुष्यों को अलग रहना चाहिए । 
7. एक सर्वेश्वर पर ही अचल विश्वास, पूर्ण भरोसा तथा अपने 
अन्तर में ही उनकी प्राप्ति का दृढ़ निश्चय रखना, सद्गुरू की 
निष्कपट सेवा, सत्संग और दृढ़ ध्यानाभ्यास इन पॉंचो 
को मोक्ष का कारण समझना चाहिए ।

The Bhagwad geeta in its true prespective by swami adgadanand ji maharaj

धृतराष्र  उवाच धमाक्षेरे      कुरुक्षेरे      समवेता    युयुत्मसव:। 

मामका:  पाण्डवाश्चैव  ककमकुवात  सञ्र्य।।१।। 

[ Dhritrashtr  said,  “Assembled  at  Kurukshetr*  [*The  field  or  sphere  of  dharm. Dharm  is  not  only  moral  virtues  and  good  works,  but  the  essential  character  that  enables  a thing  or  being  to  be  its  own  Self.],  at  Dharmkshetr,  and  eager  for  combat,  O Sanjay,  what  did my  and  Pandu’s  sons  do?”  ] 

Dhritrashtr  is  the  very  image  of  ignorance;  and  Sanjay  is  the embodiment  of  self-restraint.  Ignorance  lurks  at  the  core  of  the  objective, the  outward-looking,  mind.  With  his  mind  enveloped  in  darkness, Dhritrashtr  is  blind  since  birth,  but  he  sees  and  hears  through  Sanjay,  the epitome  of  self-control.  He  knows  that  God  alone  is  real,  but  as  long  as his  infatuation  for  Duryodhan  born  from  ignorance  lasts,  his  inner  eye  will be  focused  on  the  Kaurav,  who  symbolize  the  ungodly  forces  of negative,  sinful  impulses. The  human  body  is  a  field  for  combat.  When  there  is  abundance of  divinity  in  the  realm  of  the  heart,  the  body  is  transmuted  into  a Dharmkshetr  (field  of  dharm),  but  it  degenerates  into  a  Kurukshetr  when it  is  infested  with  demoniacal  powers.  Kuru  means  ‘do’;  the  word  is  an imperative.  As  Krishn  has  said,  “Driven  by  the  three  properties*  [*Sattwa, tamas  and  rajas,  the  three  gun  or  properties  or  constituent  qualities  of  all  material  objects and  beings.  Sattwa  is  virtue  or  the  quality  of  goodness;  tamas  is  ignorance  or  darkness, and  rajas  is  passion  or  moral  blindness.]  born  out  of  prakriti  (nature)  man  is compelled  to  act;  without  action  he  cannot  even  live  for  a  moment.” These  properties,  virtue,ignorance,  and  passion,  compel  him  to  act.  Even in  sleep  action  does  not  cease,  for  it  is  the  necessary  sustenance  for  the body.  The  three  properties  bind  men,  from  the  level  of  gods  to  that  of  the lowest  creatures  such  as  worms.  So  long  as  the  material  world  and  its properties  are,  kuru  must  be.  Therefore,  the  sphere  of  birth  and  death,  of that  which  is  evolved  from  a  previous  source  or  prakriti  (nature)  is Kurukshetr,  whereas  the  sphere  of  righteous  impulses  which  guide  the Self  to  God, the  highest spiritual  reality,  is  Dharmkshetr. Archaeologists  are  engaged  in  research  in  Punjab,  Kashi,  and Prayag  to  locate  Kurukshetr.  But  the  poet  of  the  Geeta  has  himself suggested,  through  Krishn,  where  the  war  of  his  sacred  poem  was fought.  “This  body  is  itself,  O  Arjun,  a  battlefield,  and  one  who  conquers it grows  spiritually  dexterous  by  perceiving  its  essence.”  He  then elaborates  the  structure  of  this  “battlefield,”  sphere  of  action  constituted of  ten  preceptors*  [*The  ten  organs  of  sense  :  five  of  perception  (gyanendriani)  and five  organs  of  action  (karmendriani).],  the  objective  and  the  subjective  mind,  the ego,  the  five  elements*  [*Primary  substances],  and  the  three  properties.  The body  itself  is  a  field,  a  ring  or  an  arena.  The  forces  that  clash  on  this  field are  twofold,  the  godly  and  the  ungodly,  the  divine  and  the  devilish,  the offspring  of  Pandu  and  those  of  Dhritrashtr,  the  forces  that  are  congenial to  the  essentially  divine  character  of  the  Self  and  those  which  offend  and demean it. The  clue  to  the  mystery  of  the  conflict  between  the  opposed impulses  begins  to  be  seen  when  one  turns  for  enlightenment  to  an exalted  sage  who  has  enriched  himself  with  worship  and  meditation.  This field  belongs  to  one  who  realizes  its  essence,  and  the  war  fought  on  it  is the  only  real  war.  History  is  crowded  with  wars  of  the  world,  but  the victors  in  these  wars  have  but  sought  in  vain  for  a  permanent  conquest.

These  wars  were  nothing  beyond  acts  of  retribution.  True  victory  lies  in subduing  matter  and  in  perceiving,  as  well  as  becoming  one  with,  the Supreme  Spirit  that  transcends  it.  This  is  the  only  conquest  in  which there  is  no  prospect  of  defeat.  This  is  true  salvation  after  which  there  are no  fetters  of  birth  and death. The  mind  lying  in  the  abyss  of  ignorance  perceives  through  one who  has  mastered  the  mind  and  the  senses,  and  thus  knows  what  has transpired  on  the  battlefield,  where  fighters  include  even  those  who  have known  its  reality.  Vision  is  ever  in  proportion  to  mastery  of  the  mind  and the  senses. 

-By swami-adgadanand-ji-maharaj

The Importance of Santmat

Santmat: An Introduction

Santmat, the Way of Sages, is also referred to as the path of saints, the teachings of saints, and as the conviction of saints and sages. It is neither a new religion nor a new sect of an existing religion. Santmat is not a new philosophical conviction, or even a new interpretation of a religious tradition. Santmat was not founded by any particular sage or saint, although it respects all equally. Further, Santmat represents the eternal and eternal wisdom and method and is in accordance with the ancient Vedas.

Santmat is a pure spiritual tradition. The teachings of Santmat integrate devotion of God with inner subtle knowledge and yoga disciplines. It has been spoken about by many of the saints.

Sant Tulsidas Ji sings in praise of Santmat:

I don’t mean any preference here as I praise Santmat as it is spoken about in the Vedas and the Puranas.

Sant Tulsi Sahab of Hatharas states:

I don’t know any other saint, guru or path. Only the path of saints I consider gratifying.

He further says:

Santmat is the quintessence. The rest is the net of illusion (maya).

Maharishi Mehi Paramhans Ji Maharaj praises the path of the saints:

Without the teachings of saints there is no liberation. I ask that you listen to this carefully. If you desire ultimate freedom then become the children of saints. By this is meant that freedom and liberation can only be attained by one who follows the path of saints with great devotion.

People who are ignorant of the knowledge of saints say that the teachings of saints are contrary to the Vedas. Also, those who are not fully conversant with the mystical teachings of the Vedas say the Vedas are devoid of the teachings of saints. However, Santmat refutes these erroneous claims, which are simply rooted in ignorance, and then brings understanding and harmony to these two incorrect perspectives. Santmat proclaims that the teachings of saints and the essential knowledge expounded by the Vedas are identical. As well, the sages and great saints of ancient times taught the same message about the Divine as the saints of today. These teachings of the saints are the same as the knowledge found in the Vedas. The present need is to examine these statements closely and to experience the Truth within.

As Kabir Sahab says:

The only people who find this [wisdom or Truth] are those who delve deep into the waters [of knowledge]. Those who are afraid of drowning in the water [of knowledge] only sit by its banks [and simply talk about the waters of knowledge].

If one studies deeply the words of the rishis (the Seers of the Vedas) and sages, then one will recognize the supreme harmony and corresponding agreement in the ideas.

Sant Dadu says:

Those who have reached the supreme destiny [understanding of Truth] all speak a single language. The wise are of one thought and they all belong to one caste [one mind set]

The Importance of Santmat

People everywhere in the world desire happiness, and none want suffering or pain. Of all living beings, human life is the most advanced. Humans not only desire happiness, they also make many kinds of efforts to achieve peace and happiness on the basis of their knowledge. But the result is apparent: in the effort to find satisfaction people only find unhappiness; in an effort to find peace, even more anxiety often results. It is difficult to find a person in this world who does not have concerns and worries. It is equally difficult to find one who has found peace and happiness and is free of suffering. Each human being is in the grip of physical, mental, or natural suffering. Even those who are wealthy, strong, gifted, beautiful, and bountiful, seem to be unhappy, and have to experience some form of suffering in their lives.

What is the cause of this unhappiness? Unless we are able to know the cause of a sickness, it will be impossible to find a cure for it.

Sant Kabir Sahab asks:

You have lost an object in one place and you are looking for it in an entirely different place. How could you possibly find it?

Let us consider this dilemma in view of the way people usually attempt to find peace, joy and contentment. People wander ceaselessly through life, always seeking to acquire material resources, thinking they will thus achieve their goal of happiness. However, as the saints tell us, even if we acquire all these physical possessions—status, fame, or wealth—we are still unable to attain true peace, joy and happiness. The peace we seek is not found in the outer material world but only in the inner world of the soul. The outer manifest world is merely sensory. It is transitory and ever fleeting. But within us lives the Supreme Being whose true form is peace and bliss. The Divine is unmanifest (without physical form), eternal, and beyond the senses. Only by turning inward and ceasing the outward wandering, will we be able to attain lasting joy and eternal peace.

We can understand this through an analogy: If we throw a rock towards the sky, we find that the rock must return to the earth. And, even though the rock is flying and tumbling through the air as though it is part of the air, it will, nevertheless, soon return to the earth, since it is part of the earth. It is as though the rock, which is a part of the earth, strains to come back to earth, and finds stillness in reuniting with the earth. In the same way, we can think of the human soul, as it wanders through multiple life forms: the Hindu scriptures speak of 84 hundred thousand life forms.¹ The soul will experience suffering in the cycle of death and rebirth (samsara)—reincarnation after reincarnation—until it merges into the Supreme Soul (Divine), which is inseparable from the soul. The Divine exists in the soundless state, but the living soul has descended into this realm of darkness.

Maharishi Mehi Paramhans advises to begin the journey:

You have descended into this darkness from the soundless state. You are now far from your home in the soundless Divine. You are caught here in this dark realm. Therefore, at this very moment, begin your journey homeward toward that soundless state.

Through inner meditation the jivatman (individual soul) begins its ascent toward the soundless state where it will eventually merge with the Divine. When the soul thus experiences oneness with the Divine, it will attain ultimate peace and supreme joy.

Santmat teaches a path to the attainment of this joy and peace. This is the significance of the way of saints and the importance of Santmat. 

Harmony of All Religions chapter3 what is dharma by Santsevi ji Maharaj

Unifying Principles in the Spiritual Path

Vedic dharma has its temples, Christianity its churches, and Islam its mosques. But the real temple is the heart. God is attained within: the path to God lies within one’s own self, as all the saints have taught this with unanimity. The inner path begins in Sushumana, ajana chakra (a place between two eyebrows).

One Faqir has said:

O aspirant! Why are you wandering aimlessly outward (in the mosques, churches, and temples)? The path lies within, begins in sushumna, for meeting with the beloved (Lord.)

Furthermore,

The deluded one does not understand that, although Mohammed is manifested and seen, Allah is unseen.

Sant Maharishi Mehi says:

Look for and search for God within yourself, within your own body. God resides in your heart—look for Him there. The white point shines straight ahead and twinkles. You must concentrate in sushumna by leaving the restlessness of the mind behind. Where the subtle sounds vibrate in the ajna chakra, stay and make your dwelling. The door is subtle and sushumna is the point or window. With great effort, you can go through.

In Reference to the Inner Spiritual Practice

The inner spiritual practices of the major dharmas or religions, though seemingly diverse, have the same purpose and goal. Japa and dhyāna exist in Christianity and Islam as well as Santmat founded in the Vedic dharma. In Islam they are know as zikar and fikar; in Christianity they are know as chanting and meditating. The beginning of dhyāna pertains to the physical form of the object of worship. The Sufis meditate on the form of their spiritual teacher (murshid) and forget their bodies, just as Sutikshna Muni became unaware of his body while meditating on Shri Ram as told in a story of Ramayana. By meditating, both become absorbed in their guru.

The practices similar to Driśti yoga and the yoga of Sound are described in the Sufi tradition, where they are known as saglenasira and sultanulajakar. Through these practices the sufi attains the divine states and ultimately merges in Allaha. Christian and Jewish mystics speak of experience the References to experiencing the divine glory and divine sound as well.

The experience of Divine Light and Divine Sound are the arms of God which embrace the aspirant who practices them, as a child is embraced by the two arms of his father.

Lighting oil lamps in the temples, churches, and mosques, ringing bells, singing, praying out loud to extend our voice to God—these are all symbols of the inner experiences of divine light and sound.

Throughout this book, references to Mānas japa, Mana, dhyāna and Driśti sadhana and Nadanusandhan (Sound yoga) are given. In general, all sacred traditions have these four practices, differently named, differently emphasized, perhaps, but still present. This progression of practices is a clearly marked path to God and is open to all—it does not discriminate among people of different races, religions, or sex (male or female).

The water of the ocean rises up in mist to form clouds. Then the clouds rain on the tops of the mountains, but it cannot stand still there. It rolls down into small rivers, which merge with large rivers, and finally makes its way back to the ocean. Then the water is no longer known as “river” it becomes the ocean. In the same way, the individual soul, having separated from God, wanders through 8,400,000 forms of life^xxii. Once the soul has received true instruction from a genuine teacher, and practices the four forms of meditation diligently, it finally realizes God and becomes one with Him. The cycle of birth and death then comes to an end.

Goswami Tulsidas says:

As the water of a river merges with the ocean and becomes one with it, so the individual [in God] leaves the cycle of birth and death.

Santmat teaches and spreads this knowledge of how one can find and merge with God. This tradition is not based on any one particular saint. Santmat is an ocean, a universal tradition. In the ocean many different rivers are merged. In the same way, the voices of all the saints become one voice.

Goswami Tulsidas says,

Santmat is the unified way of all saints. It is devoid of discrimination and supported by the Vedas, Puranas, and sacred texts.

Caste and class do not exist in Santmat. In it Hindus, Muslims, Sikhs, Jews, Christians, Buddhists, Jains, Parsis, and Bahai’s are all brothers and sisters. Santmat understands the world to be one family and therefore, Santmat unifies and harmonizes all spiritual traditions. It is hoped that by reading this book, the reader will reach the conclusion: Within the various religious traditions of the world there exists the one essential Truth and similar essential practices. The

various dharmas are in essence one Dharma, and the path for anyone who wishes to reach God is one.

Chapter3 https://gurumehi.blogspot.in/2017/02/harmony-of-all-religions-chapter3-what.html
Chapter2 https://gurumehi.blogspot.in/2017/02/harmony-of-all-religions-chapter2-what.html
Chapter1 https://gurumehi.blogspot.in/2017/02/harmony-of-all-religions-chapter1-what.html

Author :  Santmat Society of North America 2006