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Sant Mat
This article is about the Sant Mat origins in the 13th century. For contemporary movements claiming a Sant Mat lineage, see Contemporary Sant Mat movements.
Sant Mat is a loosely-associated group of teachers that became prominent in 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 egalitarianism opposed to the qualitative distinctions of the Hindu caste system, and to those between Hindus and Muslims.[1]
The sant lineage can be divided into two main groups: the northern group of sants from the provinces of the Punjab region, Rajasthan and Uttar Pradesh, who expressed themselves mainly in vernacular Hindi, and the southern group, whose language is archaic Marathi, represented by Namdev and other sants of Maharashtra.[1]
Etymology[edit]
The expression "Sant Mat" literally means "Teachings of the Saints" - the "Path of Sants (Saints)", "Path of Truth", "Right or Positive Path". As "point of view of the Sants", the term Sant is pivotal. Derived from theSanskrit sat (सद) and has overlapping usages (true, real, honest, right). Its root meaning is "one who knows(is) the truth" or "one who has experienced (merged into)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.[2][page needed]
The Sants[edit]
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 in the Bhagavad Gita.[3] 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.[4]
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 in vernacular verse, addressing themselves to the common folk in oral style in Hindi and other dialects such as Marathi. 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".[3]
The first generation of north Indian sants, (which included Kabir and Ravidas), appeared in the region of Benares in the mid 15th century. Preceding them were two notable 13th and 14th century figures, Namdev andRamananda. The latter, according to Sant Mat tradition, was a Vaishnava ascetic who initiated Kabir, Ravidas, and other sants. Ramanand's story is told differently by his lineage of "Ramanandi" monks, by other Sants preceding him, and later by the Sikhs. What is known is that Ramananda accepted students of all castes, a fact that was contested by the orthodox Hindus of that time. Sant Mat practitioners accept that Ramananda's students formed the first generation of Sants.[5]
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), Nanak (d. 1539), Mira Bai (d. 1545), Surdas (d. 1573), Tulsidas (d. 1623), and Tukaram (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 as Kabir Panth, Dadu Panth, Dariya Panth, Advait Mat, Science of Spirituality and Radhasoami.[6]
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 between Hindu and Muslim 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.[3]
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.[7]
Similar movements[edit]
Classical Gnostics,[8] medieval Sufi poets such as Shams Tabrizi, Jalal al-Din Muhammad Rumi or Hafez, as well as Sindhi poets, are considered to have many similarities with the poet-sants of Sant Mat.[9]
The Radha Soami 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 being Radhasoami Satsang Beas, situated on the banks of the river Beas, whose current living master is Gurinder Singh. According to Mark Juergensmeyer, that claim is also made by the Kabir-panthis, the Sikhs and other movements that continue to find the insights from the Sant tradition valid today.[10]
Prem Rawat and the Divine Light Mission (Elan Vital) are considered to be part of the Sant Mat tradition by J. Gordon Melton, Lucy DuPertuis, and Vishal Mangalwadi, but that characterization is disputed by Ron Geaves.[11][12][13][14] The 20th century religious movement Eckankar is also considered by David C. Lane to be an offshoot of the Sant Mat tradition.[15] James R. Lewis refers to these movements as "expressions of an older faith in a new context".[16]
See also[edit]
BHAKTI
The Bhakti movement was a Hindu religious movement of the medieval period that promoted the belief that moksha was attainable by everyone. The movement is closely related to Islamic Sufism, which appeared around the same time: both advocated that a personal expression of devotion to God is the way to become at one with him.
The Bhakti movement originated in seventh-century Tamil Nadu and spread northwards through India. While the southern movement favoured devotion to Shiva, Vishnuand his avatars, the northern devotional movement was centered on Rama and Krishna, both of whom are believed to be incarnations of Vishnu. Despite this, the sects of Shiva or of Vishnu did not go into decline. In fact, for all of its history, the Bhakti movement co-existed peacefully with the other movements in Hinduism. It was initially considered unorthodox, as it rebelled against caste distinctions and disregarded Brahmanic rituals, which according to Bhakti saints were not necessary for salvation. In the course of time, however, owing to its immense popularity among the masses (and even gaining royal patronage) it became 'orthodox' and continues to be one of the most important modes of religious expression in modern India.
During the 14th–17th centuries, a great Bhakti movement swept through India, initiated by a loosely associated group of teachers or sants. They taught that people could cast aside the heavy burdens of ritual and caste, and the subtle complexities of philosophy, and simply express their overwhelming love for God. This period was also characterized by a spate of devotional literature in vernacular prose and poetry in the ethnic languages of the various Indian states or provinces.
While many of the mystics focused their attention on Krishna or Rama, it did not necessarily mean that the sect of Shiva was marginalized. In the twelfth century Basavafounded the ViraShaiva school or Virashaivism. He rejected the caste system, denied the supremacy of the Brahmins, condemned ritual sacrifice and insisted on Bhakti and the worship of the one God, Shiva. His followers were called Vira-Shaivas, meaning "stalwart Shiva-worshipers". One of the prominent figure in this tradition is Akka Mahadevi, a contemporary of Basava.