- Sant Mat
Sant Mat was a loosely associated group of teachers that became prominent in the northern part of the Indian sub-continent from about the 13th century. Theologically, their teachings are distinguished by an inward, loving devotion to a divine principle, and socially by an
egalitarian ism opposed to the qualitative distinctions of the Hinducaste system, and to those betweenHindus andMuslims . Woodhead, Linda & Fletcher, Paul. "Religion in the Modern World: Traditions and Transformations" (2001) pp.71-2. Routledge (UK) ISBN 0-415-21784-9"]The sant lineage can be divided into two main groups: The northern group of Sants from the provinces of the Punjab, (
Rajasthan andUttar Pradesh ), who expressed themselves mainly invernacular Hindi, and the southern group, whose language is archaicMarathi , represented byNamdev and other Sants ofMaharashtra .Etymology
The expression Sant Mat literally means the 'point of view of the Sants.' The term "Sant" is derived from the
Sanskrit "sat" (सद) and has overlapping usages (true, real, honest, right). Its root meaning is "one who knows the truth" or "one who has experienced Ultimate Reality." The term Sant has taken on the general meaning of "a good person" but is properly assigned to the poet-sants of medieval India. Schomer, Karine, "The Sant Tradition in Perspective", in "Sant Mat:Studies in a Devotional Tradition of India" in Schomer K. and McLeod W.H. (Eds.)ISBN 0-9612208-0-5 ]The Sants
The Sant Mat movement was not homogeneous, and consisted mostly of the Sants' own socio-religious attitudes which were based on "
bhakti " (devotion) as described a thousand years earlier in theBhagavad Gita .Lipner, Julius J. "Hindus: Their Religious Beliefs and Practices" (1994). Routledge (United Kingdom), pp. 120-1 . ISBN 0-415-05181-9] Sharing as few conventions with each other as with the followers of the traditions they challenged, the Sants appear more as a diverse collection of spiritual personalities than a specific religious tradition, although they acknowledged a common spiritual root. [Gold, Daniel, "Clan and Lineage amongst the Sants: Seed, Substance, Service", in "Sant Mat:Studies in a Devotional Tradition of India" in Schomer K. and McLeod W.H. (Eds.). pp.305, ISBN 0-9612208-0-5]The boundaries of the movement were likely not sectarian and were devoid of
Brahmin concepts of caste and liturgy. The poet-sants expressed their teaching invernacular verse, addressing themselves to the common folk in oral style inHindi and other dialects such asMarathi . They referred to the "Divine Name" as having saving power, and dismissed the religious rituals as having no value. They presented the idea that true religion was a matter of surrendering to God "who dwells in the heart".The first generation of north Indian sants, (which included
Kabir andRaidas ), appeared in the region ofBenares in the mid 15th century. Preceding them were two notable 13th and 14th century figures,Namdev andRamananda . The latter, according to tradition, was aVaishnava ascetic who initiated Kabir, Raidas, and other sants. Ramanand's story is told differently by his lineage of "Ramanandi" monks, by other Sants preceding him, and later by theSikhs . What is known is that Ramananda accepted students of all castes, a fact that was contested by the orthodox Hindus of that time, and that his students formed the first generation of Sants.Hees, Peter, "Indian Religions: A Historical Reader of Spiritual Expression and Experience", (2002) p359. NYU Press, ISBN 0-8147-3650-5]These Sants developed a culture of being close to marginalized humans in society including women, and the untouchables ("Atishudras"). Some of the more notable Sants include
Namdev (d.1350),Kabir (d.1518),Mira Bai (d.1545),Surdas (d.1573),Tulsidas (d.1623), andTukaram (d. 1650).The 'tradition of the Sants' (sant "
parampara ") remained non-sectarian, though a number of Sant poets have been considered as the founders of sects. Some of these may bear the Sant's name, but were developed after them by later followers such asKabir Panth , Dadu Panth, Dariya Panth,Advait Mat , andRadhasoami .Vaudeville, Charlotte. "Sant Mat: Santism as the Universal Path to Sanctity" in "Sant Mat:Studies in a Devotional Tradition of India" in Schomer K. and McLeod W.H. (Eds.) ISBN 0-9612208-0-5 ]Only a small minority of religious Hindus have formally followed Sant Mat, but the tradition has considerably influenced Hindus across sects and castes.
Bhajans (devotional songs) attributed to past Sants such as Mira Bai are widely listened to in India and in Hindu communities around the world. The Sant tradition is the only one in medieval and modern India which has successfully crossed some barriers betweenHindu andMuslim blocks.Julius J. Lipner asserts that the lives of many Hindus have been leavened by the religious teachings of the Sants, which he describes as liberating.The Sant Mat tradition refers to the necessity of a living human master, which is referred to with honorific titles such as
Satguru , or perfect master.cite book |author=Lewis, James P. |title=Seeking the light: uncovering the truth about the movement of spiritual inner awareness and its founder John-Roger |publisher=Mandeville Press |location=Hitchin |year=1998 |pages=p.62 |isbn=0-914829-42-4 |oclc= |doi= |accessdate=]Related movements
Medieval
Sufi poets such asJalal al-Din Muhammad Rumi , as well as Sindhi poets, are considered to have many similarities with the poet-sants of Sant Mat.Alsani, Ali. "Sindhi Literary Culture", in Pollock, Sheldon I (Ed.) "Literary Culture in History" (2003), p.637-8, University of California Press, ISBN 0-520-22821-9]The
Radhasoami movement in North India regards itself as the main repository of the tradition of the Sants and their teachings, as well as their approach to religious endeavors, and presents itself as the living incarnation of the Sant tradition. The most notable beingRadhasoami Satsang Beas , situated on the banks of the river Beas, whose current living master in Maharaj Baba Gurinder Singh Dhillon. According toMark Juergensmeyer , that claim is also made by the Kabir-panthis, theSikhs and other movements that continue to find the insights from the Sant tradition valid today.Juergensmeyer, Mark. "The Radhasoami Revival" pp.329-55 in "Sant Mat:Studies in a Devotional Tradition of India" in Schomer K. and McLeod (Eds.) W.H. ISBN 0-9612208-0-5 ]Guru Maharaj Ji (
Prem Rawat ) and theDivine Light Mission (Elan Vital ) are considered to be part of the Sant Mat tradition byJ. Gordon Melton , Lucy DuPertuis, andVishal Mangalwadi , but that characterization is disputed byRon Geaves . [ Gordon, Melton, J., Encyclopedia of American Religions] [DuPertuis, Lucy. "How People Recognize Charisma: The Case of "Darshan" in "Radhasoami" and Divine Light Mission" in "Sociological Analysis: A Journal in the Sociology of Religion" Vol. 47 No. 2 by Association for the Sociology of Religion. Chicago, summer 1986, ISSN 0038-0210, pp. 111-124.] [Citation|last=Mangalwadi|first=Vishal|author-link=Vishal Mangalwadi|title=World of Gurus|publisher=Vikas Publishing House Pvt. Ltd.|location=New Delhi|year=1977|page=218|isbn=0-7069-0523-7] [Geaves, Ron. "From Divine Light Mission to Elan Vital and Beyond: an Exploration of Change and Adaptation" in "Nova Religio: The Journal of Alternative and Emergent Religions" Vol. 7 No. 3. March 2004, pp. 45–62. Originally presented at 2002 International Conference on Minority Religions, Social Change and Freedom of Conscience (University of Utah at Salt Lake City). [http://caliber.ucpress.net/doi/abs/10.1525/nr.2004.7.3.45 At Caliber (Journals of the University of California Press)] ] The 20th century religious movementEckankar is also considered byDavid Lane to be an offshoot of the Sant Mat tradition.Lane, David C., "The Making of a Spiritual Movement", el Mar Press; Rev. edition (December 1, 1993), ISBN 0-9611124-6-8]James R. Lewis refers to these movements as "expressions of an older faith in a new context." [Lewis, James R. "The Oxford Handbook of New Religious Movements" p.23, Oxford University Press (2003), ISBN 0-19-514986-6]ant Poetry
;Poem by Kabir:Are you looking for me? I am in the next seat.:My shoulder is against yours.:you will not find me in the stupas, not in Indian shrine:rooms, nor in synagogues, nor in cathedrals::not in masses, nor kirtans, not in legs winding:around your own neck, nor in eating nothing but:vegetables.:When you really look for me, you will see me:instantly —:you will find me in the tiniest house of time.:Kabir says: Student, tell me, what is God?:He is the breath inside the breath.Mitchell, Stephen A. "The Enlightened Heart" (1993) p.72. HarperCollins. ISBN 0-06-092053-X]
;Poem by Mira Bai:I am true to my Lord,:O my companions, there is nothing to be ashamed of now:Since I have been seen dancing openly.
:In the day I have no hunger:At night I am restless and cannot sleep.:Leaving these troubles behind, I go to the other side;:A hidden knowledge has taken hold of me.
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