Thus, the Santmat tradition indicates an understanding of dharma as inherently experimental in the context of experiencing the inner mystical world while simultaneously using subjective truth to reassess the nature of objective reality. Moreover, this tradition continues to keep the nomenclature of Santmat, unlike other popular recent movements like Rādhāsoamī Mat that assert their distinct identity. Historically sants rejected the normative religious prescriptive laws and dogma. But Santmat of Bihar renders dharma consistent with a harmonious vision of the society on the basis of the experimental nature of dharma. It challenges the religious factionalism that has spread across the dharma traditions in the name of constructing an authentic dharma. This objective reality is challenged by the Santmat on the basis of experience that subjective truths reveal the divinity of all beings, regardless of caste, status, or gender.
It is natural for human beings to desire śanti. Inspired by this inherent desire, seers of ancient times searched for the inner peace and found the path to attain it. This path has been expounded in the Upaniṣads.Footnote 15 Similar views have been expressed by more recent sants such as Guru Nanak and Kabir Sahab, etc. They expressed their views in Punjabi and Hindi vernaculars.Footnote 16 Such expressions are for the inspiration and edification of people at large. The teachings of these later sants are what are referred to as Santmat.Footnote 17
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Often the teachings of various sants would, on the surface, seem contradictory to each other or even contradictory to the principles of the Upaniṣads. However, there is an unbreakable unity in the spiritual views of all sants. In different times and in different places sants appear, and their followers name their tradition after the particular saint.Footnote 19
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