Radhasoami Faith a Brief Introduction

Grant Merciful Radhasoami Thy Grace and Protection

Radhasoami Faith A brief Introduction

1 Publisher: Smt. Rita Maheshwari, N. E. – 10, Soami Bagh, Agra – 282 005

First Edition September, 2018 Copies: 500 Radhasoami Samvat - 141

Offering: Rs.20/-

2 Index

SNo. Subject Page No.

Preface 5 1. What is Radhasoami Faith 9 2. Establishment of Radhasoami Faith 9 3. Sant Satguru 10 4. Guru and Gurumukh 11 5. Departure to Nij Dham (Original Abode) 12 6. Interregnum 13 7. An indispensable need of the Guru of the time 15 8. Manifestation 16 9. What should be done when Guru of 17 The time is not in the manifest form 10. What is ‘Surat’ 18 11. The object of Creation and its structure 18 12. Spritiual map of Creation according to Sant Mat or Radhasoami Faith 20 13. Salvation 21 14. The parent Satsang of Radhasoami Faith and its Preceptors 22 15. Holy places of Radhasoami Faith 25 16. Central Administrative Council (C.A.C.) 25 17. Important information about joining the Radhasoami Faith and the procedure for Initiation 26 18. Modes of Abhyas (Practices); suitable time for Abhyas; doing Satsang; reading literature of Sant Mat 28 19. Abstinence by a practitioner 29 20. Meaning of Karam (Action) and its kinds 30 21. What is Gadhat (mending and correction) 32 22. What is Mauj 34 23. What constitutes conforming to Mauj 35 24. Dinta (humility) 36 25. Mercy (Daya) and Jiva’s endeavours 38 26. Who is a ‘Satsangi’ 39 27. What is Radhasoami Satsang and what are the benefits of Satsang 40 28. Satsang in Soami Bagh Agra and in Benaras 42 29. Arti Satsang 43 30. Bhog, Bhandara, Parshadi, Charnamrit of Radhasoami Dayal 44 31. What is Bhent? When Bhent should be offered? How much and where Bhent should be given? 47 32. Livelihood by rightful and honest means 50 33. Relics 51 34. The correct way to pay obeisance at Holy places 51 35. How we should write “Radhasoami” 53 36. Why not “Jai Radhasoami” 54 37. Thirty-two conducts regarded as offences in Satsang Sewa 55 38. Enquiries by Satsangis 57 39. Live broadcast of Satsang & Website 57

3 4 Grant Merciful Radhasoami Thy Grace and Protection

Preface i) The special reason of the advent of Supreme Father Radhasoami Dayal in this world is to reclaim humanity involved in endless troubles. He will surely help, therefore, those who earnestly desire to approach Him and to take His shelter. He will also manifest Himself in human form whenever it is in the interests of us all. Meanwhile, we should take His internal protection and go on with our practice. (Holy Epistles and Other Sacred Writings, Part-1, Chapter-5, Letter-96) ii) It is not easy for Satsangis, whether old loving devotees or new seekers, to comprehend Parmarth in its entirety and adopt the true way of life of a Parmarthi. Reiterating the discourses and poetical compositions of Sants and discussing them in a new form is also beneficial to all. iii) With the above in view this brief booklet has been compiled covering the important aspects of the Radhasoami Faith, from the discourses and compositions of Sant Sat Gurus and the literature of Sant Mat. iv) It is hoped that Satsangi brothers and sisters and seekers will be benefited by reading this booklet, their spiritual understanding will increase, and it will assist them in comprehending various aspects of the Radhasoami Faith.

Rita Maheshwari

Janmashtami, September 3, 2018 On the auspicious occasion of the Bicentenary of the birth of Param Purush Puran Dhani Soamiji Maharaj. Soami Bagh, Agra

5 Param Purush Puran Dhani Soamiji Maharaj ( 1818 – 1878 )

6 Supreme Mother Radhaji Maharaj ( 1827 – 1894 )

7 बहुत गयी थोड़ी रही, यह भी रहसी नाहि ं । जनम जाय ग셁ु भक鄿 बिन,ु सहजो झरमनु माहि ं ।।

Bahut gayi thodi rahi, Yeh bhi rehsi nahi, Janam jaye guru bhakti binu, Sehjo jhurman mahi.

A large part of the life has gone and only a little remains. This too shall not last long.

If the entire life has been spent without Guru Bhakti, Sehjo says one should feel grieved and repentant.

8 1. What is Radhasoami Faith

1) Radhasoami Faith is Sant Mat (religion of Sants). This is the only true religion which leads to the eternal region and gives out its secrets. (Prem Patra, Part-2, Discourse-15, Para-1)

2) Radhasoami Faith is the Faith of Guru-worship. This means; Having love and affection for Sant Sat Guru, keeping faith in Him, offering one’s body, mind and riches completely to the Sant Sat Guru, singing His praises and worshipping Him. For a Satsangi, the Sant Sat Guru is everything. Without the constant and life giving assistance accorded by the Sant Sat Guru, the practices enjoined in the Radhasoami Faith, cannot be performed. (Holy Epistles - 1, Babuji Maharaj’s letter 82) (Translation of Prashanottar Sant Das, Q-158)

3) Radhasoami is the Name of the True Lord, Supreme Being, and Almighty. This Name was revealed by the Supreme Being Radhasoami Himself. This Name is resounding with full refulgence in the higher regions. This Dhun (Name, Sound) can be heard internally by the practitioner of Surat Shabd Yoga as per the methods prescribed by the Sant Sat Guru Radhasoami Dayal. (Translation of Prashanottar Sant Das, Q-204)

2. Establishment of Radhasoami Faith

4) Radhasoami Mat (Faith) was promulgated in this world when Radhasoami Dayal made His gracious advent here as Soamiji Maharaj. “राधास्वमी नाम सनायाु राधास्वमी” 9 Radhasoami has revealed the Name RADHASOAMI. (S.B.Poetry-1, Bachan-3,Couplet-1) “राधास्वमी पंथ चलाया राधास्वमी” Radhasoami has promulgated the religion of Radhasoami. (S.B.Poetry-1, Bachan-3,Couplet-9) “निज भकन के काज पंथ यह नया चलइये” For the sake of Nij Bhaktas (real and special devotees), this new religion has been promulgated. (S.B.Poetry-1, Bachan-6, Shabd-18,Couplet-11) (Discourses of Babuji Maharaj, Dt: 05.08.1936)

5) Huzur Maharaj came to the Holy Feet of Soamiji Maharaj in 1858. During the practice of Surat Shabd Abhyas he heard the sound of Radhasoami Nam coming from the highest region and saw the unity of Radhasoami Dayal and Soamiji Maharaj. Then he started addressing Soamiji Maharaj by this very name i.e Radhasoami. Gradually the initiation and practice of Radhasoami Dham and Radhasoami Nam commenced. (Translation of Radhasoami Mat aur Huzur Maharaj, Part-1, Chapter 7)

6) At the request of Huzur Maharaj, the Most Merciful Soamiji Maharaj commenced the revelation of Sant Mat and its initiation at His house to spiritually inclined persons on Magh Sudi 5 (Basant Panchami) Samvat 1917 Vikram corresponding to Friday, February 15, 1861. (Translation of Radhasoami Mat aur Huzur Maharaj, Part-1, Chapter-8,)

3. Sant Satguru

7) Sant Sat Guru is He who has access to the highest region, namely, the region of Sat Purush Radhasoami. (Sar Updesh Radhasoami, Para-20)

10 8) Great is the necessity of the Sat Guru of the time in Sant Mat or Radhasoami Mat. Without Him, no one can learn the secrets of the Supreme Being, the Path, the method of proceeding on that Path and the rules of conduct which must be observed by a devotee. (Prem Patra Radhasoami, Part-3, Discourse-5, Part-3, Necessity of the Sat Guru of the Time, and the benefit of Attending His Satsang, Para-21)

4. Guru and Gurumukh

9) When Sants, Sadhs and Mahatmas make Their advent in this region, They bring along with Them some Surats who can recognize Them. In other words, Surats having old Sanskar who, by performing Their Bhakti, can set an example of Bhakti in this region, come with Them. If such Surats do not come with Them, neither can anyone at all recognize Them here, nor can the work of redemption of Jivas, for which purpose They make Their gracious advent here, be carried out. (Discourses of Babuji Maharaj, Dt: 30.12.1938) 10) It is difficult to perform Bhakti (Devotion) of the Sant Sat Guru. Therefore the incarnation of the Supreme Being took place here in two forms i.e in the form of Guru and Gurumukh. Only the Gurumukh can perform true Bhakti. Other Jivas watch the Gurumukh and start performing likewise. Soamiji Maharaj was the Guru and Huzur Maharaj was the Gurumukh. Soamiji Maharaj had given the name of “Gurumukh Das” to Huzur Maharaj. (Translation of Radhasoami Mat aur Huzur Maharaj, Part-1, Chapter-4) 11) Gurumukh is only one. There can be more than one would-be-Gurumukhs, Sants, and Sadhs at any given time, just as in Soamiji Maharaj’s time, Huzur Maharaj, Maharaj Saheb, Buaji Saheba and Babuji Maharaj were

11 all present on this earth. But at any given time, there is only one Sant functioning openly as such. Sants bring their own band of devotees along with Them. (Interregnum, Para-212) 12) A camel driver holds in his hand the nose-string of one camel only and thousands follow him, one after the other. In the same way there is only one Gurumukh (perfect disciple) and through Him or the mediation of His personality, innumerable spirit entities are saved. (Sar Bachan Radhasoami Prose, Part-2, Discourse-14) 13) Soamiji Maharaj was graciously pleased to pronounce openly that “Satsang will ever continue and will go on increasing. I am with you all. You will get more grace, mercy and protection in future than before.” This is possible only if the Gurumukhs or the succeeding Sant Sat Gurus continue coming one after the other. (Interregnum, Para-7)

5. Departure to Nij Dham (Original Abode)

14) When the Sat Guru of the time departs, He appoints someone as His successor in whom He reincarnates. This successor is none else but the Gurumukh. When the Sant Satguru departs, His Surat Rup (form) merges in the reservoir, i.e., Radhasoami Dham, and His Shabd Rup merges in the Gurumukh or the successor, and continues to remain here. (Interregnum, Para-36)

15) “No Satsangi, whether a house-holder or a Sadhu, should worry at all. I am constantly with every one, and greater care of all will be taken in future.” (Last Utterances of Soamiji Maharaj, Discourse-15)

16) Two-three months after Maharaj Saheb’s

12 departure, Babuji Maharaj declared that “Nij Dhar has not receded but is present in a human body. It never recedes or the work of salvation will stop. It is not visible to us in human form.” (Interregnum, Para-8)

17) In ordinary language , when a person dies, we use words like “death” or “passing away”, but for Sant Sat Guru, we use the words “depart” or “departure to His Original Abode”.

18) A Sant’s departure from here and His manifestation in this world are events of very great significance. (Reminiscences Of The Past, Part-1, Para-484)

6. Interregnum 19) According to the unequivocal teachings of the Radhasoami Faith, there always passes some gap between the departure of one Sant Sat Guru and the manifestation of the next one. The intervening period is called ‘interregnum’, as during this period, apparently, no Sant Sat Guru is visible and Satsang meetings or congregations are not presided over by Him. The word “interregnum” as such was used for the first time by Maharaj Saheb, the third Sant Sat Guru of the Radhasoami Faith, in His letter dated the 29th May 1899, and in Article-73 of His book ‘Discourses on Radhasoami Faith’, but at both the places this word has been qualified by the phrase, “so-to-say”, i.e., interregnum so to say. Thus interregnum can be said to be of two types, one ‘real’ and the other ‘so to say’. (Interregnum, Para-78, 87)

20) Interregnum, so to say: If, after the departure of Sant Sat Guru, the Nij Dhar does not recede, it is called Interregnum, so to say. To a question asked on 29th December, 1948 in a gramophone recording, Babuji

13 Maharaj was pleased to observe that “Interregnum” there will be, but the current will not go back. Sants will again manifest. Of course, interregnum will keep taking place from time to time. (Interregnum, Para-92-a)

21) The work of salvation of the Jivas does not get suspended during the interregnum. The work of salvation continues as before. He remains present as successor to the last Sant Sat Guru and continues to look after His devotees as before. (Interregnum, Para-94)

22) If a person has met with the Perfect Sat Guru, performs His service, attends His Satsang and has love for, and faith in Him, but before he fully achieves his object, i.e., gets any inner realization, the Sat Guru departs, then he should, if he is keen to attain the goal, cultivate the same love for and faith in the succeeding Sat Guru, that is, the one appointed by the departed Sat Guru and should perform His service, attend His Satsang and consider the departed Guru to be present in Him. He should know that the Shabd forms of the Sant Sat Guru and the Sant are one, though outwardly, in bodily forms, they appear to be two. (Sar Bachan Radhasoami Prose, Part-2, Discourse-250)

23) During Discourse, in response to a question submitted by a Satsangi, Babuji Maharaj, while giving reference to discourse of Maharaj Saheb had mentioned that this is not the time for the advent of the Swatah Sant. Gurumukh-Sants shall continue to come one after another. Soamiji Maharaj will incarnate Himself in a Royal family as an Emperor with Huzur Maharaj as His son. That time, only once, there will be the advent of Swatah Sant. (Hindi book Jeevan Charitra Babuji Maharaj, Part- III, page-46 and Discourses of Babuji Maharaj, Vol-V, answer to question-9, Discourse-1) (Interregnum, Para-90)

14 7. An indispensable need of the Guru of the time

24) He who wants to escape Chaurasi, should devote himself to the service of the Sat Guru of the time. Excepting this, there is no other way of escape. (Sar Bachan Radhasoami Prose, Part-2, Discourse-178)

25) He who will take refuge in Sants, shall go beyond the domain of Kal while he who will pin faith in those who are dead and gone and will have no belief and faith in the perfect Sat Guru of the time, shall remain unacquainted with the prime secrets of Sants and shall not be freed from the snares of Kal. (Sar Bachan Radhasoami Prose, Part-2, Discourse-246)

26) Those who are holding fast the hand of the Sat Guru of the time are happy in this world too and their Parmarth is also well assured. On the other hand, those who do not engage in the Bhakti of the Sat Guru of the time wander here also from door to door and hereafter, will go to Chaurasi. (Sar Bachan Radhasoami Prose, Part-2, Discourse-42)

27) Everyone should search for a Guru, If one cannot meet a Sant Sat Guru, one should associate with a Sadh, and if he, too, cannot be found, one should associate with a devotee who is treading the path shown by a Sant Sat Guru or a Sadh. Hence it has been said: ‘साध बतावे ग셁ु को, ग셁ु बतावे साध’ Sadh batave Guru ko, Guru batave Sadh Translation: Guru points to Sadh, and Sadh enjoins the

15 worship of Guru. (Sant Sangrah-1, Page- 30, Couplet-37) (Discourses of Babuji Maharaj, Dt: 13.06.1937)

28) If the longing to meet the Lord is powerful and strong, one will surely meet Him. It would not be right to say that we have a desire to meet the Lord, but we cannot find Him. If we cannot meet Him, it only means we are lacking in the desire. It will be a reflection on the Lord if the desire to meet Him is there and still He cannot be found. (Discourses of Babuji Maharaj, Dt: 30.08.1937)

8. Manifestation

29) Sant Sat Guru is the incarnation of the Supreme Being Param Purush Puran Dhani Radhasoami Dayal. If He wants to manifest Himself nobody can check Him and if He does not want to manifest, then nobody can force Him to manifest. This is not in human hands. We have to depend upon His Mauj (Will). Therein lies our good. (Interregnum, Para-151)

30) Full manifestation is said to have taken place when the Sant Sat Guru openly presides over the Satsang meetings, delivers discourses, distributes Prashad and also gives Darshan internally to His devotees. (Interregnum, Para-161)

31) There is no time fixed for manifestation. It all depends upon the Mauj (pleasure, Will) of Sant Sat Guru. It could be days, months or years but the years and months of the Sants are different from those of ours. (Interregnum, Para-150)

32) A Sant Sat Guru may manifest Himself and hold His Satsang anywhere He likes. Wherever He chooses

16 to reside, the centre of spirituality will shift there and likewise the Headquarters of the Radhasoami Satsang will also be there. Soami Bagh, Agra, is the recognized original headquarters of the Radhasoami Satsang and shall always continue to be the Sanctum Sanctorum for the true followers of this Faith. Here an unalloyed Satsang will always be held under the aegis of the Sant Sat Guru. (Holy Epistles, Part-4, Letter-67)

33) Question: In the Radhasoami Faith what is the process of manifestation of the Sant Sat Guru or how is the announcement made? Answer: Generally, the manifestation of the Sant Sat Guru never takes place by any beat of drum or by a public announcement nor is it expressed that such and such person is the Gurumukh. Manifestation is a slow and natural process, i.e., when the time is ripe for it and when it is His Mauj to do so, the more advanced devotees and Satsangis begin to feel an attraction internally and externally towards the coming Sant Sat Guru, though He tries to hide Himself, and such a circle goes on expanding. Ultimately, all His worthy Satsangis who are desirous of taking His Saran (protection), are attracted towards Him like a moth towards the lamp. (Holy Epistles, Part-4, Letter-280)

9. What should be done when Guru of the time is not in the manifest form

34) Till such time it is His Mauj to manifest, one should continue with one’s spiritual practices with patience. The Lord has not gone anywhere, He is present within all. By His Nij Rup (Form), He is helping as appropriate, with spiritual progress and assistance of all. (Translation of Interregnum, Para-150)

35) The period of “interregnum, so to say”, should be 17 devoted to internal practice of Sumiran and Dhyan, the image of the past Sat Guru being contemplated as usual. (Holy Epistles and Other Sacred Writings, Part-1, Chapter-5, Letter-9)

10. What is ‘Surat’

36) The soul or spirit is known as Surat or Ruh. It has descended from the highest region, that is, the regions of Sat Nam and Radhasoami and has taken location in this body. It has got enmeshed here in the mind, the three Gunas (attributes), five Tattwas (original conditions of matter), ten Indriyas (senses and organs) etc. and so tight are the bondages of the body and things connected therewith that it has become difficult for it to extricate itself. Freedom from these bondages is called Moksh (liberation). Inner bondages are the mind, indriyas, tattwas, etc., and the external bondages comprise property, family and kinsfolk. The soul, that is, spirit is so much entangled in these two kinds of bondages that it has even lost consciousness of its original abode. So remote is the destination that it is now difficult for it to return to its original abode without the Mehar (grace) of a perfect guide. Now, all that a man has got to do is to take his Surat (spirit) back to its reservoir and place of origin, that is, Sat Nam and Radhasoami. Until this is attained, there can be no escape from joys and sorrows and pleasures and pains of this world. (Sar Bachan Radhasoami Prose, Part-1, Discourse-1)

11. The object of Creation and its structure

37) The Surat is an emanation from the Supreme Being Radhasoami Dayal. Before creation, the Surat

18 was one with Radhasoami Dayal but was in a state of unconsciousness. There were extremely subtle and fine lines on the Surat, or there were covers on it, as a result of which it was in an unconscious state. Therefore, to confer true happiness and bliss on the Surats and to bring them to the state of consciousness by shedding their covers, it became necessary to send them down to the lower regions of Kal and Maya. It was with this object in view that the creation was evolved. (Interregnum, Para-2)

38) The three grand divisions of creation are as under: i. Purely spiritual region called Dayal Desh or Sat Desh, ii. Spiritual-material region called Brahmand iii. Material-spiritual region called Pind or Pind Desh. (Holy Epistles, Part-4, Letter-87)

39) Each grand division comprises six sub-divisions. Thus there are 18 divisions in all. It will also readily be observed that there are six centres or ganglia or chakras, each endowed with power to perform a certain function allotted to it. (Holy Epistles, Part-4, Letter-87/88)

19 12. Spiritual map of Creation according to Sant Mat or Radhasoami Faith Regions

Purely Spiritual Division 1-Radhasoami Dham or the region of Radhasoami i.e Anami Purush known as Dayal Desh 2-Agam Lok or Sat Desh. 3-Alakh Lok 4-Anami Lok (Here there is pure spirituality. 5-Sat Lok or Sach Khand There is not even a trace of matter 6-Bhanwargupha or Maya)

Maha Sunn Spiritual Material 1-Sunn or Daswan Dwar, the sphere of Rarang Division or Brahmand 2-Trikuti, the Omkar 3-Sahas-dal-kanwal, the sphere of (Here there is matter or Maya Jyoti Niranjan in subtle form. The three lower 4-Vishnu Lok or the sphere of regions of Brahmand, i.e., the Vishnu regions of Vishnu, Brahma and 5-Brahma Lok or the sphere of Shiva are collectively called ‘AND’) Brahma 6-Shiva Lok or the sphere of Shiva Sunn of the First Sunn

First Sunn 1-Sixth Chakra or Tisra Til or the third eye in the pineal gland 2-Kantha Chakra, i.e., the centre at the throat Material Spiritual 3-Solar plexus (heart centre) or Division Antah-karan 4-Nabhi Chakra at the navel (The region of coarse matter or 5-Indri Kanwal at the reproductive Maya) organ 6-Guda Chakra at the rectum

References: 1. Prem Patra Radhasoami, Part-1, Discourse-28 2. Teachings based on the Discourses of Babuji Maharaj, Part-6, Discourse-99 3. Truth Unvarnished, Part-1, Chapter-1

20 13. Salvation

40) The leaving of Surat, i.e. soul from the dominion of Maya and on reaching its original region, attaining a state of permanent bliss, is called salvation. (Translation of Shabd Kosh Sant Mat Bani, Uddhar)

41) In the present age of Kaliyug, salvation will be achieved only through these three, viz., surrender to the Perfect Sat Guru, association with Sadh and internal repetition and hearing of the Name. (Sar Bachan Radhasoami Prose, Part-2, Discourse-41)

42) That Sants effect redemption of the entire creation is correct. Here, “redemption”, however, does not mean that everybody will be taken to Sat Lok. The fitted and deserving alone will find abode in Sat Lok. The rest of the Jivas will be redeemed according to their grades. The higher powers of the Jivas, who have no access beyond the three lower centres, are awakened so that they may also become fit in their next birth. The entire creation is benefited in this way. Only Satsangis can understand and accept this dictum. (Discourses of Babuji Maharaj, Dt: 26.01.1930)

43) What really is of importance is the fact that Soamiji Maharaj, i.e., the Supreme Being Radhasoami Dayal has graciously been pleased to guarantee that complete salvation will be achieved in four lives and the devotees should have unflinching faith in His words. They should apply themselves to the spiritual practices taught by Him and should engender love for and faith in Him. The four lives actually refer to four stages of spiritual development and progress. एक जनम ग셁ु भक鄿 कर, जनम दसरेू नाम । जनम तीसरे मकु 鄿 पद, चौथे मᴂ निज धाम ।।

21 Ek Janam Guru Bhakti Kar, Janam Dusre Nam, Janam Tisre Mukti Pad, Chauthe Men Nij Dham.

Translation: Devote the first span of life to the service of the Guru, attain Nam (i.e. Trikuti) in the second life, reach Mukti Pad, (i.e. Sunn) in the third and enter the final abode (Radhasoami Pad) in the fourth life. (Holy Epistles, Part-4, Letter-138)

14. The parent Satsang of Radhasoami Faith and its Preceptors

44) Param Purush Puran Dhani Soamiji Maharaj brought with Him five Surats. Their names were: i. Radhaji Maharaj : (Narain Dei) ii. Huzur Maharaj : (Rai Saligram Bahadur) iii. Maharaj Saheb : (Pandit Brahma Shankar Mishra) iv. Buaji Saheba : (Maheshwari Devi) v. Babuji Maharaj : (Madhav Prasad Sinha)

The name of Soamiji Maharaj was “Shiv Dayal Singh Seth”.

In 1861 all these exalted souls were present on this planet, and that is the year in which Soamiji Maharaj commenced general Satsang. Babuji Maharaj was the grandson of Soamiji Maharaj’s elder sister. (Translation of Radhasoami Mat Aur Huzur Maharaj, Part-1, Chapter-1)

45) Soamiji Maharaj had observed about Radhaji Maharaj that this Surat had come along with Him from the August Abode. In His last utterances, He was also pleased to observe that “You should consider Radhaji the

22 same as you consider me.”

Huzur Maharaj started giving initiation on the instructions of Radhaji Maharaj and commenced functioning openly nine years after the departure of Soamiji Maharaj……. Soamiji Maharaj had told Huzur Maharaj that two of my Nij Anshas in the form of brother and sister are in Benaras and they will need to be awakened. In 1887 Maharaj Saheb had told Babuji Maharaj that Huzur Maharaj had stated that His sister, Buaji Saheba was a Nij Ansh and Maharaj Saheb also told Babuji Maharaj that Huzur Maharaj had stated that this has been told to Him by Soamiji Maharaj…… To the mother of Babuji Maharaj, Soamiji Maharaj had stated that this boy will grant you salvation. (Translation of Radhasoami Mat Aur Huzur Maharaj, Part-1, Chapter-1)

46) Following are the Sant Sat Gurus of the parent line of Radhasoami Faith, Soami Bagh, Agra:

i) Soamiji Maharaj

ii) Huzur Maharaj

iii) Maharaj Saheb

iv) Buaji Saheba

v) Babuji Maharaj

23 Soamiji Maharaj accompanied by five Surats

Soamiji Maharaj Radhaji Maharaj (1818 - 1878) (1827 - 1894)

Huzur Maharaj Maharaj Saheb (1829 - 1898) (1861 - 1907)

Buaji Saheba Babuji Maharaj (1857 - 1913) (1861 -1949)

24 15. Holy places of Radhasoami Faith

47) A list of the Holy places of Radhasoami Faith situated in Agra and Benaras is given below:

Agra: i. Gurudwara Panni Gali (The birth place and place of departure of Soamiji Maharaj) ii. Soami Bagh Holy Samadh of Soamiji Maharaj Bhajan Ghar Kothi – Residence of Babuji Maharaj Soami Well iii. Pipal Mandi (Residence of Huzur Maharaj and His Samadh) iv. Radha Bagh (Samadhs of Radhaji Maharaj and Babuji Maharaj)

Benaras: Samadh of Maharaj Saheb

16. Central Administrative Council (C. A. C.)

48) The Sant Satguru is regarded as the representative of the Supreme Father Radhasoami Dayal, and His orders shall be final and binding in all matters. He is the only owner of the entire movable and immovable property of Satsang. (Interregnum, Para-361)

49) After the departure of Huzur Maharaj, Maharaj Saheb, in 1902, established an ever-functioning, permanent, undissoluble and indivisible Central Administrative Council or Sadar Sabha……. For a proper

25 management of the property, the Council appeared to be too large a body. Therefore in 1904 the Council created a Trust and entrusted to it, its legal ownership of the properties. But at the same time it was also clarified that the Council will continue to have an authority to dissolve the Trust whenever it so desired, and may continue the Trustees on their posts so long as it considered necessary. (Interregnum, Para-357, 359)

50) The Council’s jurisdiction is confined only to legal and administrative matters. (Interregnum, Para-362)

51) No Sant Satguru has ever used the Satsang property for His personal use. It has been kept separate and utilized only for Parmarthi activities. The Council was legally made the owner of the Satsang properties so that firstly the Sant Satguru does not have to go to Courts as far as possible and secondly there may be no problem during the interregnum. (Interregnum, Para-358)

52) Details about establishment of Council & Trust, its powers & general rules can be read in the earlier published book “Biography of Maharaj Saheb”, Chapter-13, paras-366 to 370.

53) Currently the headquarters of the Central Administrative Council (CAC) is at Soami Bagh, Agra.

17. Important information about joining the Radhasoami Faith and the procedure for Initiation

54) The question of initiation will arise only after the person taking initiation has read all or most of the books

26 on the Radhasoami Faith, recognized by Soami Bagh and has understood them sufficiently so as to be fully convinced that – 1. RADHASOAMI is the true, real and Dhwanyatmak Name of the Supreme Father 2. Surat Shabd Yoga is the only means of attaining true and complete salvation, and is prepared to 3. Renounce all previous faiths, beliefs, masters, etc. 4. Accept RADHASOAMI as the sole Isht (or the highest goal) 5. Give up meat, fish, eggs and intoxicants, and 6. Avoid the use of onions and garlic as far as possible

The person giving initiation should then give a general explanation or an elucidation of the doctrines, tenets and principles of the Radhasoami Faith. (Holy Epistles, Part-5, Letter-335)

55) Radhasoami Dayal is the Supreme Lord. Do not beg of, or supplicate before or ask for any gift from any master or deity. Beg only of Radhasoami Dayal and none else. He is the giver of all gifts. (Holy Epistles, Part-5, Letter-335)

56) There is no discrimination as regards the fulfilment of the conditions for initiation. (Holy Epistles, Part-4, Letter-194)

57) After having developed full faith in the Radhasoami Faith, all those desirous of joining it should contact the ‘Secretary, Radhasoami Satsang, Soami Bagh, Agra, for applying for initiation. When Satsang accepts the application, then a person authorized by the Council will give initiation in the practices of Sumiran, Dhyan and Bhajan and explain the method of performing these. Ordinarily when Sant Sat Guru is manifest, the initiation

27 is given by Sant Sat Guru Himself.

58) What is the conduct expected of an initiate and what should be avoided, is also explained in detail, along with instructions for reading and understanding the Holy literature and doing regular Satsang.

18.Modes of Abhyas (Practices); suitable time for Abhyas, doing Satsang; reading literature of Sant Mat

59) The devotional methods or practices of Radhasoami Faith have been described in Prem Patras of Huzur Maharaj and in other holy books as “easy modes”. This is so because there is no restriction as to time, place etc. You may perform them whenever you are inclined to do so. However, early morning is the best time. But if due to any reason, you do not find it convenient, you may perform the same at other time, care being taken that you do not engage in the performance of practices till 2-3 hours have lapsed after taking meals. It has been further suggested that the practices be performed before taking meals, when the stomach is empty. (Holy Epistles, Part-5, Letter-359)

60) The devotional practices of Radhasoami Faith consists of two parts, viz., (i) Sumiran or repetition of the Holy Name “Radhasoami” at the spirit centre which is situated at the root of the nose, and Dhyan or contemplation, at the same centre, of the form or image of Sant Sat Guru or the true Spiritual Guide and Preceptor, and (ii) Bhajan or Surat Shabd Yoga (i.e., the sound practice) which consists in listening internally to the spiritual sounds coming from heavenly spheres above. Sumiran and Dhyan will concentrate the diffused spirituality at the spirit centre, also called the third Til or

28 the third eye, while Bhajan, will lift, elevate and translate the spirit, i.e., Surat to higher regions. (Holy Epistles, Part-4, Letter-103)

61) What one is required to do is simply to fix one’s attention at the third Til and repeat RADHASOAMI RADHASOAMI mentally or contemplate the form of the Sant Sat Guru. One should, rather, particularly, be careful and watchful of one’s mind, lest it goes astray, and engages itself in worldly thoughts. (Holy Epistles, Part-4, Letter-180)

62) What is required is that Abhyas should be performed vigorously, whether the mind applies or not, Sumiran and Dhyan must be performed regularly. If nothing else can be done, Sumiran alone may be performed for an hour or a little less at a time. (Holy Epistles and Other Sacred Writings, Part-1, Chapter-6, Letter-10)

19. Abstinence by a practitioner

63) Even after taking to Parmarth, if the Jiva worries too much on account of small worldly gains and losses and if he has not given up bad associations or reduced his contact with them, how can he attain Parmarth? (Discourses of Babuji Maharaj, Dt: 04.04.1937)

64) The abstinences and restraints required of a follower of Radhasoami Faith and a practitioner of Surat Shabd Yoga are given in Sar Updesh Radhasoami and Nij Updesh Radhasoami. Also it is given in Shabd on Commandments (Sar Bachan Radhasoami Poetry) “चेतो मेरे प्यरे तेरे भले की कहू“ँ “Arise and awake, my dear. I say this for thy good.” One should read this. (Translation of Prashanottar Sant Das, Q-36)

29 65) In addition to this the abstinences and restraints to be followed by a practitioner of Surat Shabd Yoga have been described in “Prem Patra Radhasoami, Part-1, Bachan-10” and can also be read in detail in a previously published book of Sant Das Ji Maheshwari “Holy Epistles, Part-4, letter-9”.

20. Meaning of Karam (Action) and its kinds

66) Karam (action) refers to the activities of mind and sense organs, be they good or bad, religious or worldly. (Records of Karams and Net Cast by Maya, Para-20)

67) According to Radhasoami Faith, whatever tends to take the spirit entity to the Holy Feet of the Supreme Father Radhasoami Dayal is a good and meritorious act, whereas whatever creates distance between the spirit entity and the Supreme Being is a bad act. (Records of Karams and Net Cast by Maya, Para-33)

68) Karams are of three kinds, on account of which, a Jiva (spirit entity) assumes form and suffers pain and pleasure. They are:- Kriyaman, Prarabdha and Sanchit. Kriyaman Karams are those which are performed by a person in his life time, and the fruit of the greater part of which is also reaped in the same life. Prarabdha Karams are those, in accordance with which, one takes birth in a particular body or species, be it good or bad. Sanchit Karams are those, which go on accumulating life after life, and are gradually converted into Prarabdha Karams. (Records of Karams and Net Cast by Maya, Para-91)

69) Now about the eradication of the Karams of a devotee of the Radhasoami Faith : As the Jiva rises higher and higher by performing Abhyas, the store of his Karams goes on getting liquidated. In the Chaitanya

30 Akash within, are present the impressions of Sanchit Karams. As the mind and spirit pass through that region, these impressions are vivified. They produce their effects, which are experienced and exhausted in a few moments. The vast accumulation of Karams is thus cleared off. As regard Prarabdha Karams their effect is felt very little on account of the daily performance of the practice of raising mind and spirit. As long as the spirit is located at the focus of the eyes as in the wakeful state, pains and sufferings and anxieties and worries of the world and the body are felt. But as soon as the spirit current withdraws inside, as in sleep or under the influence of heavy intoxication or in a fainting fit or while under chloroform, the pain and pleasure of the world and the body are felt only nominally or not at all. Similarly, the effect of the Prarabdha Karams is felt by a devotee less and less according as he abstracts or withdraws himself and elevates the spirit-current inward and upward. Thirdly, the effect of the Kriyaman Karams is obliterated thus. A follower of the Radhasoami Faith, who has taken true Saran of Radhasoami Dayal, i.e., who has sincerely surrendered himself to the pleasure of Radhasoami Dayal, does all his work with reliance on His grace, mercy and Mauj. He leaves the fruits of his actions to His Mauj and grace. Whatever the results, favourable or unfavourable, he always keeps cheerful and contented. Under all circumstances, he makes his mind conform to the Mauj and pleasure of his beloved Lord. (Records of Karams and Net Cast by Maya, Para-27)

70) The laws of Karam are inexorable. One can never escape from Karam without undergoing punishment. There is only one way to escape it and that is Saran. On adopting true Saran, all Karams will be eradicated with ease and facility, a quintal of Karams will turn into grammes, or, a mountain of it into a rye. (Discourses of Babuji Maharaj, Dt: 26.07.1938)

31 71) The Karams, of whatever kind they may be, will certainly produce their effect, because, the laws of Karams (consequences) are inexorable, but they will be tempered by Daya (grace). Their effect can, however, be mitigated by Daya. They may also be given a Parmarthi turn. (Records of Karams and Net Cast by Maya, Para-43)

72) According to Radhasoami Faith, many Karams can be eradicated and weakened by attending Satsang and performing Abhyas. Some of them are weakened by grace and mercy, so that they affect the Jivas very little. (Records of Karams and Net Cast by Maya, Para-79)

73) The activities of worldly people are determined purely by the fruits of their Karams, whereas in all the affairs of Satsangis, Mauj also plays a part along with their Karmic fruits. (Maharaj Saheb) (Records of Karams and Net Cast by Maya, Para-95)

74) A Parmarthi should all the time be watchful and discerning as to whether he is performing true or insincere Bhakti. He should go on eliminating the insincere element from it. If it is true Bhakti, no matter if there is only a particle of it, one will get the fruit of the gift of Prem, but insincere Bhakti, even if there is a mountain of it, will give no other fruit save the eradication of Karams. (Discourses of Babuji Maharaj, Part-1, Dt: 08.07.1941)

21. What is Gadhat (mending and correction)

75) To give a proper shape or form, a raw material has got to be beaten, so to say. This sort of beating, correction and reformation is always at work in true Satsang. This, in fact, is an indication whether a Satsang is true or not. One must not be afraid of it. On the other hand, one must

32 be prepared for it…… In the technical language of the Sant Mat it is called “Gadhat” (mending and correcting). (Holy Epistles, Part-4, Letter-53)

76) Mending has been ever going on in Satsang. An association or congregation where mending of the mind does not take place is really no Satsang. Those who run away from correction or mending are not the followers of Sant Mat or Radhasoami Mat. Those who say that there can be Radhasoami Mat without mending or correction, are verily the enemies of Radhasoami Mat. Without mending, one can neither make internal progress nor can one be set right. It is absolutely impossible. (Discourses of Babuji Maharaj, Dt: 10.03.1938)

77) So long as there is hospitality, cordiality, courtesy or honour and praise, one stays in Satsang, and as soon as something happens against one’s wishes and one’s mending starts, one runs away from Satsang; Satsang and the Personage conducting Satsang are no longer agreeable to one…….. Parmarthis and devotees rather want that they remain afflicted by some disease or the other all the time in order that their mending may be effected, and one or the other trouble, difficulty, calamity or pain may always afflict them. They gladly put up with chastisement, admonition, insult and pressing and squeezing of the mind, and if they cannot stand them, they pray for the necessary power of endurance, but they are not afraid of mending. (Discourses of Babuji Maharaj, Dt: 10.03.1938)

78) The sign of one’s having taken saran (refuge) of Radhasoami Dayal is that, in times of trouble, one does not give up bhakti and run away, and, in spite of one’s getting all worldly objects, one remains dissatisfied with the world and constantly pines for attaining the bliss of the Holy Feet of the Lord. (Discourses of Babuji Maharaj, Dt: 14.01.1937) 33 22. What is Mauj

79) What is Mauj? Mauj is a wave arising out of the overflow of love and beneficence and spreading itself in the form of grace and mercy…… that is, Mauj is the ecstatic force and zeal of love which manifested itself with this object that the spirituality which could not form a perfect focus, and hence could not attain perfect bliss, may be able to form its perfect focus and it may attain perfect happiness, joy and bliss. To the extent there is deficiency in the formation of a focus, spirituality, knowledge, happiness and bliss, too, will be less. The good of every Jiva lies only in this, that he should withdraw and form a focus, and this is the object and essence of Mauj that one should form a perfect focus of one’s own to the extent there is capacity and scope in one for the formation of a focus. (Discourses of Babuji Maharaj, Dt: 27.04.1939)

80) The doctrine of dependence upon the Guru is called saran and is of immense significance in the Radhasoami Faith. It signifies the protecting care of the Supreme Father for his devotees. It implies that there is a Being, the Giver of life to whom everything may be resigned with the utmost confidence. Such a thought is inspiring and ennobling. To Him we can surrender ourselves with unlimited devotion. (Phelps’ Notes, Article-68)

81) What one should do is to offer oneself unhesitatingly at the holy feet of the Lord, accepting and conforming to whatever happens by Mauj. It has been said that all the sins of one who has been blessed with the Saran of the Lord will be forgiven. Great is the glory of Saran. (Discourses of Babuji Maharaj, Dt: 26.07.1938)

82) Only by assuming this attitude can karam be got

34 rid of; indeed the two things react on each other. As karam is reduced, saran is sought; as saran is sought, the karam is reduced. (Phelps’ Notes, Article-68)

23. What constitutes conforming to Mauj

83) To offer whole-hearted thanks with pleasure even under adverse circumstances, rather, to become so drenched and absorbed in the bliss of the holy feet of the Supreme Being that one becomes oblivious of pleasure and pain, is what constitutes conforming to Mauj. (Discourses of Maharaj Saheb, Discourse-99, Para-720/1)

Dishonour, poverty etc. are all meant to reduce one’s ego. Justice-injustice, morality-immorality, pity- impity, honour-dishonour, sorrow-happiness, whatever comes to pass is all by Mauj and Divine will with the purpose of annihilating the ego and reforming the mind.

84) A devotee should cultivate a habit of relying on the Mauj of the Supreme Father. Whether he meets with honour or shame, he should consider it to be His Mauj and should go on with his devotional activities unperturbed. ज़िल्त इज़्त जो कु छ होवे । मौज विचारो कर भक鄿 ।। Honour or shame whatever may come to pass, considering it to be His Mauj keep on performing Bhakti. (Discourses of Babuji Maharaj Dt: 10.07.1927)

85) One of the many ways to do this is that the Jiva should never get displeased with the Lord. Come what may, he should conform to it, considering it to be His Mauj and in his best interest. He should gladly put up

35 with whatever sufferings and calamities come his way and keep a constant watch that his Bhakti (devotion) suffers no setback. Pains and sufferings are the result of Karams. (Discourses of Babuji Maharaj, Dt: 14.01.1937)

24. Dinta (humility)

86) True humility is very different from that condition which comes from mental restraint or compulsion. Such (latter kind) humility is worthless, not only worthless but harmful, for it ministers to egotism and self-esteem. True humility is only possible when the hold of the mind is loosened. Then, the spirit freed from bondage, feels its utter dependence upon the Supreme Father, throws itself unreservedly upon His mercy, resigns to Him all the burden of its cares and troubles and enjoys the bliss of His grace, the fearlessness and sense of immunity from all possible harm which accompany the certainty of its protection. This is the test; if the Jiva feels that bliss, that fearlessness, that immunity, that unloading upon Him of all his cares he can be sure that his humility is real; and if he feels some foreshadowing of those blessings he may know that he is on the path which leads to true humility. (Phelps’ Notes, Article-69)

87) When, after he has applied all his strength, the realization dawns on him that he can do nothing on his own, then only will he become truly humble. Such humility has great importance. He will be the Lord’s darling to the extent he becomes powerless, incapacitated and humble. Says the Lord : “He who has no strength whatsoever in him and who can do nothing on his own, will be dear to Me. I do not need anything else. Come to Me with one thing only, and that is true humility”. As soon as the Jiva becomes truly humble and supplicant, the Lord will take

36 upon Himself all his responsibilities. As it is, it is the Lord with whom lies the guardianship of Surat all the time. Surat is an emanation from Him and dear to Him. Who else but the Lord is responsible for it? But when the Jiva becomes truly humble and subservient and takes the refuge of the Lord, He will make Himself particularly responsible for him. By imparting to him the strength of His own grace and mercy, He will enable him to put in whatever spiritual endeavours He will deem necessary. (Discourses of Babuji Maharaj, Dt: 24.06.1937) मेहर दया करनी करवाई, करनी कर बहु मेहर बढ़ाई । करनी मेहर संग दोऊ चलते, तब फल पराू चढ़ चढ़ लेते ।। (Sar Bachan Poetry, Part-2, Bachan-38, Barahmasa, Poos, Coup 16-17)

88) If even after our reasonable efforts, we are still not able to find the Guru of the time, the deficiency then lies in us. We are deficient in love, devotion and faith. What recourse should we take to remedy this? We should try to take the help of Dinta (humility) and Saran (refuge with reliance on Mauj).

89) The Sat Guru is pleased with humility. And if it is sincere, you need not be anxious about the vagaries of your mind nor should you worry about the wherewithal for the journey. Only strengthen your feeling of dependence on Him and rely on His protection and your barge of Parmarth will be steered to the final goal. (Sar Bachan Radhasoami Prose, Part-2, Discourse-37)

90) “The Lord wants Dinta (humility) only. It is Dinta which constitutes ability and fitness. The humbler the Jiva, the lesser his responsibility. The Supreme Being Himself will become his protector all the more”. (Discourses of Babuji Maharaj, Dt: 08.10.1936)

37 91) “To become humble is a sure sign that Sant Mat has started producing its effect. Humility itself is love”. (Discourses of Babuji Maharaj, Dt: 13.09.1931)

92) “With sincere humility and reliance, should one turn one’s attention to the Holy Feet. The shortcomings and blemishes of the devotee, who is blessed with the gem of humility, will soon be removed. Radhasoami Dayal will Himself bring about his correction and make him fit to receive the special gift of His Prem (love).” (Niyamawali Preface as dictated by Babuji Maharaj, Page-iv)

25. Mercy (Daya) and Jiva’s endeavours

93) People often say that they cannot at all practice Parmarth and the Lord, in His mercy, will get that done. It is true that nothing can be done and no spiritual endeavours can be made without mercy, and that grace and mercy alone will enable one to put in spiritual efforts and it is only mercy which has drawn the Jiva to Satsang and has enabled him to take to Parmarth. Nevertheless, it has been given out in unequivocal terms that unless spiritual efforts are made, the quantum of grace and mercy cannot be enhanced. One shall have to make spiritual endeavours. The Lord, in His mercy, had endowed us with all the necessary objects, the senses, intelligence, understanding, etc. The essence is lying within, it has to be awakened. If somebody does not study at all and only sits idle and at the same time wants that he should acquire all learning, how is that possible? By mercy, the Jiva will be so turned and such a change in his inclination will be effected that an interest for Parmarth will develop in him, enabling him to put in the efforts and endeavours necessary for its attainment. (Discourses of Babuji Maharaj, Dt: 01.09.1938)

38 26. Who is a ‘Satsangi’

94) All those persons who have received initiation from Sant Sat Guru of the time and who are practicing the Abhyas of Surat Shabd Yoga, whether Sadhus (recluses) or householders, male or female, are called Satsangis. (Catechism, Ans-43)

95) Satsangis are those who are engaged in the performance of Surat Shabd Yoga for attaining the Feet of the Supreme Being, Radhasoami Dayal. They are to reach the Nij Dham (Original Abode) by the grace of the Sant Sat Guru. (Guru Updesh/Teachings of Guru, Para-18)

96) Many Jivas with impure and worldly desires join the Satsang. Simply by joining the Satsang one is not transformed from a crow to a swan. This will be possible only by performing the prescribed practices. (Interregnum, Para-356)

97) Without the assistance of the Sant Sat Guru of the time no one can reach the highest region. It is not a principle of the Faith that a person who has become a Satsangi once will always remain a Satsangi. For the period he remains on the wrong path, he is not entitled to be called a Satsangi. If he does not adopt the Saran of the succeeding Sant Sat Guru, he cannot be called a Satsangi. The Bachan which has been given is this, that whoever has taken initiation will sooner or later be taken to the highest region, but with the help of the Sant Sat Guru of the time. If a Satsangi does not develop faith in the Sant Sat Guru of the time, he is not a Satsangi. After he develops faith, he will again be called a Satsangi. But

39 he will not need to take initiation again. Not having faith in the Sant Sat Guru of the time is, by itself, a punishment, although it may be for some time only. If someone has faith in the Sant Sat Guru from whom he took initiation, but after his departure, does not develop faith in the succeeding Sant Sat Guru i.e. the Sant Sat Guru of the time, then, speaking truly, he has not remained a Satsangi. (Translation of Prashanottar Sant Das, Q-177)

27. What is Radhasoami Satsang and what are the benefits of Satsang

98) We speak “Radhasoami Faith” or “Radhasoami Satsang”. People initiated into the sublime Radhasoami Faith are called “Satsangis”, while the entire body of Satsangis and/or the headquarters of the Radhasoami Faith is called “Satsang”, the head of which is “Sant Sat Guru”, Who is the Incarnation of the Supreme Father Radhasoami Dayal and none else. (Holy Epistles, Part-4, Letter-63)

99) Where praises of the Supreme Being are sung, and the importance of love and reliance in His Holy Feet and the secrets of the Surat Shabd Yoga are explained, is true Satsang. (Guru Updesh/Teachings of Guru, Para-27)

100) Satsang is the association with Guru or Sadh of the Sant Mat or the Radhasoami Faith. In such a Satsang, there will be no talk and wrangling about any matter other than the dissertations on the following topics: 1. Glory and majesty of Sat Purush Radhasoami Dayal, secrets of the inner path and the stages thereon and the modes of practices by which they can be traversed.

40 2. Ways and means for augmenting love and faith in the Holy Feet of Radhasoami Dayal and Guru. 3. Adopting an attitude of detachment from the world and its pleasures. 4. Description of obstacles created by Mana and Maya to prevent the progress of an Abhyasi (practitioner). 5. Bliss and happiness experienced in Satsang and Abhyas. 6. Ascension of Surat (spirit entity) to higher regions, etc. (Prem Patra Radhasoami, Part-2, Discourse-15)

101) Discourses are delivered and holy verses are recited and explained in Satsang. (Prem Patra Radhasoami, Part-5, Discourse-34) 102) Satsang is meant for enhancing Sanskar and Adhikar. For this reason, one should attend Satsang regularly, internally as well as externally. By Satsang, Sanskar will be awakened, and then it will be very easy to make progress in Abhyas. (Discourses of Babuji Maharaj, Dt: 20.12.1936)

103) The benefits accruing from Satsang and Bachans of the Sant Sat Guru are:- I. Doubts, delusions and misgivings will be removed. II. Unnecessary desires and worldly attachments will be reduced. III. Right understanding and comprehension will be increased. IV. Love for and faith in the Holy Feet of the Supreme Being and Sat Guru will be engendered and enhanced. V. Secrets of the Path and the method of traversing it and reaching the Dham (Abode) of the Supreme Being will be learnt. VI. The true nature of the world will be apparent; that it is perishable and deceptive. VII. Help will be received in the performance of internal (spiritual) practices and in traversing the Path. VIII. When the mind and intellect are purified by hearing 41 discourses and performing Abhyas, the conduct and behaviour of a Satsangi will become righteous and he will be saturated with Parmarth. IX. The devotee will be convinced of the efficacy of Surat Shabd Yoga ; his Abhyas will be performed correctly, and he will realize some internal bliss and joy. X. Eagerness and longing for the Darshan of Radhasoami Dayal will be engendered and enhanced. XI. Evil tendencies of the mind will be reduced. XII. Purity and virtues will be acquired. (Prem Patra Radhasoami, Part-5, Discourse-1, Para-2)

28. Satsang in Soami Bagh Agra and in Benaras

104) In Soami Bagh Agra, four Satsangs are held daily on a regular basis, of which one Satsang is in the morning at the Holy Samadh, followed by two Satsangs in the morning and evening at the Kothi of Babuji Maharaj and a night Satsang at Bhajan Ghar. On the 20th of each month, instead of Kothi, the evening Satsang is held in Radha Bagh. Similarly in Soami Bagh Benaras, Satsang is held daily in the morning and evening at the Samadh of Maharaj Saheb regularly.

105) During Satsang, Shabds (hymns) from Sar Bachan Poetry and Prem Bani are recited, and discourses from Sar Bachan Prose and Prem Patra or Bachan Maharaj Saheb or Bachan Babuji Maharaj are read out. Satsangis sit quietly and listen to the hymns and discourses with their eyes shut or open, keeping their mind and spirit fixed at third Til and also contemplating the Form of Babuji Maharaj as much and as far as possible. (Holy Epistles, Part-5, Letter-339)

106) Each Satsang commences with the recitation of Mangalacharan and thereafter the recitation of Shabds

42 (hymns) and discourses is done. During Bhandaras, festivals or special occasions the Shabd of Bhog is also recited. Occasionally some selected Shabds from Sant Banis are also recited. The recitation of Shabds and Bachans is done by those authorized by the Council while the recitation of Mangalacharan, Binti and Bhog is done by all Satsangis, in addition to Pathis.

29. Arti Satsang

107) The Satsang held on the occasions of annual Bhandaras of Param Purush Puran Dhani Soamiji Maharaj, Huzur Maharaj, Maharaj Saheb, Buaji Saheba and Babuji Maharaj, and the auspicious days of Guru Purnima, Basant and Holi is known as “Arti Satsang”. (Artiyan, Chapter-1, Para-1)

108) At the outset it may be mentioned that the Arti Shabds should be recited not only on the occasions of annual Bhandaras and auspicious days of Guru Purnima, Basant and Holi, but also on any special function or ceremony where a lot of Satsangis have gathered. On all such occasions the recitation should commence with Arti Shabd. (Artiyan, Chapter-1, Para-2)

109) Arti Satsang means that in Satsang Arti Shabds are particularly recited. Arti-Shabds refer to the Shabds which give an account of the elevation of Surat. The method of performing Arti now is that as the names of different spheres of Brahmand and purely spiritual region, i.e., from Sahas-dal-kanwal to Radhasoami Dham are mentioned during the recitation of Arti Shabds, one should turn one’s Surat towards each of those spheres and should fix it there with the help of the Darshan of Guru Swarup. By such practice one gets the fruits of Abhyas.

43 (Artiyan, Chapter-1, Para-7)

30. Bhog, Bhandara, Prashadi, Charnamrit of Radhasoami Dayal

What is Bhandara 110) It is customary to place food before the Sant Sat Guru and after He has partaken of it, to distribute it among his disciples. This is a valued mode of devotion when the Sant Sat Guru is present. To eat food which He has consecrated by tasting is the highest privilege. (Phelps’ Notes, Article-67)

111) The days of birth and departure of Sants are very auspicious and filled with immense grace and all, particularly Satsangis, derive tremendous benefit as per grades. Therefore these days are celebrated with great enthusiasm and piety, praises are sung of Their grace and mercy and Bhandaras are organized. But the day of Bhandara is not merely one of feasting. It is a day of thanksgiving. (Translation - Sankalan, Chapter-1, Para-8)

112) In the absence of a Sant Sat Guru the practice of holding bhandaras is still beneficial, though of course in a lesser degree, when it is performed in association with very sincere and very devoted followers of the faith. Association with such men, eating food bought with their earnings or partaken of by them, has a spiritualizing tendency. It is only by such associations that the Jiva can increase his store of spirituality and therefore such opportunities are eagerly sought by earnest devotees. Another good which comes from this practice is that the poor are fed. They look, it is true, no farther than the satisfaction of their hunger, but the high associations formed by them with the guru will elevate them in time.

44 (Phelps’ Notes, Article-67) 113) Bhog and Bhandara is an inseparable part of the Radhasoami Faith. They are not compulsory, but helpful in attaining the objectives of the Faith. Sant Sat Gurus have been holding Bhandaras and instructing Satsangis to participate in them. (Translation of Prashnottar Sant Das, Q-195/196)

114) If anybody intends to give Bhog Bhandara or distribute Prashad, one should do so with the feeling that Babuji Maharaj is going to taste them. One should never prepare any food article carelessly and clumsily thinking that, after all, Babuji Maharaj is no longer there. Every item of food should be nicely prepared. (Reminiscences of the Past, Part-1, Para-150)

Difference between Bhog and Bhandara

115) Prashad to be distributed in Satsang, Bhog and Bhandaras, that is, holding feast of Satsangis; general feast is called “आम भडारां Aam Bhandara”, which is a big affair, while feast on a small scale is called “भोग Bhog”, at which only selected persons are invited. (Holy Epistles, Part-4, Letter-51/6)

116) At meal time, arrange all the dishes etc., and then you all sit for meditation, i.e., perform Sumiran and Dhyan for about 2 or 3 minutes (or more if you like). This is termed as “Bhog Lagana भोग लगाना” i.e., offering the eatables to the Sant Sat Guru, with prayers to taste them, and thus to sanctify the dishes prepared. (Holy Epistles, Part-4, Letter-195)

117) When Sant Sat Guru is not manifest then eatables can be sanctified by keeping them on the bedstead or in front of the photograph and internally performing Dhyan.

45 What is Charnamrit 118) Charnamrit = Charan + Amrit. Charan means foot and Amrit means nectar, ambrosia. Charnamrit is, in fact, water with which the feet of a revered spiritual guide have been washed. Prashad usually conveys the idea of something solid, while Charnamrit is liquid. Just as Prashad is the remnant of food offered to or tasted or touched by the Guru, similarly Charnamrit is the residue of water tasted or touched by the Guru. (Holy Epistles, Part-4, Letter-142, Page-113)

119) As a rule, every morning, after cleaning the mouth, Satsangis should first of all take Prashad and Charnamrit. Only after that, they should eat and drink anything. During the course of the day, one is at liberty to take Prashad and Charnamrit as many times as one desires. During serious illness or just before the death, people generally refuse to take medicine or to eat or drink anything. In such a situation Charnamrit should be given drop by drop at quick intervals. As a matter of fact, Satsangis wish that they should be given only Charnamrit at the time of death and nothing else. (Holy Epistles, Part-4, Letter-142, Page-114)

120) If even a particle of Prashad, by chance, happens to fall down on the floor, we Satsangis here, pick it up and put it in our mouth. We do not allow it to be swept away or trampled down. Prashad and Charnamrit are sanctified articles, and are vehicles and carriers of Grace and Mercy. (Holy Epistles, Part-4, Letter-186)

How can outstation Satsangis perform Bhog and Bhandara

121) Outstation Satsangis who, for some reason are not able to visit Agra or Benaras at Bhandaras and

46 festivals can conduct Satsang and Bhandara in their own village or city. At the conclusion of Satsang, Satsangis offer Bhent and Prasad is distributed…… After that all may take meals. This will be a sort of Bhandara feast, so to say. Friends, neighbors and acquaintances may also be invited on the occasion, if they prefer to attend such a function. (Holy Epistles, Part-4, Letter-195)

122) “The Bhandara of Radhasoami Dayal can be performed even with two people”. (Translation- Ateet Ki Smritiyan, Part-2, Para-1153)

31. What is Bhent? When Bhent should be offered? How much and where Bhent should be given?

123) A Satsangi of the Radhasoami Faith is also required to set apart one-tenth of his income for the service of the Lord, charity and Parmarth. If the income is so small that one-tenth cannot be spared, then one- sixteenth must be set apart for the purpose. In this way his earnings will become fruitful. What is left over for his household expenses after setting apart the said portion will be purified. This will enable him to defray Parmarthi expenditure easily. Whenever he undertakes a journey for having Darshan and attending Satsang, travelling and other expenses may also be met out of the money so set apart. (Prem Patra, Part-3, Discourse-1, Para-16)

124) Out of this fund, Satsangis can offer Bhent and meet their to & fro travel expenses for visiting Agra or Benaras.

125) As has been explained in the holy literature,

47 Bhent or offering is a spontaneous expression of one’s thankfulness and gratitude to the Supreme and Merciful Father Radhasoami Dayal for His Grace, Mercy and Protection. As such, there are no rules, as to when and what one should offer as Bhent. One may or may not offer any Bhent at all. There is no compulsion, nor any kind of notice is taken whether one has offered anything or not on any occasion. (Holy Epistles, Part-4, Letter-51/2)

126) Satsangis generally offer Bhent on the occasions of birth, happy union, marriage, accident, death, success and even failure in life, such as examinations and other undertakings, starting or closing any business career or work, sickness, recovery from sickness, loss, profit, increment, and when meeting with and parting away from the Sant Sat Guru or the Satsang etc. Some Satsangis offer monthly Bhent, which they remit month by month or quarterly or half yearly or annually. Besides, they offer or send Bhent on the occasions of annual Bhandaras and also on three festivals or special occasions. (Holy Epistles, Part-4, Letter-51/3)

127) Bhent can be offered by Satsangis in the office of Radhasoami Satsang by cash or cheque under different heads like Bhent for Samadh, Bhent for Bhandaras of Sant Sat Gurus, Bhent for festivals, Bhent for Centenary, monthly Bhent etc. In addition to this, Bhent boxes have been kept by Satsang office at all the Holy places where Satsangi brothers and sisters can drop their Bhent amount without revealing their name.

128) One will not experience shortage or lack of money on account of Bhent. (Translation of Ateet ki Smritiyan, Part-2, Para-1929)

129) Bhent or offering in the form of money has been

48 considered as of the lowest order. After money, comes body, then mind and then the spirit. The offering of body or mind is also considered of little value by high class devotees. It is the offering of our spirit in the Holy Feet of Radhasoami Dayal, which is of real value. In support of this, the translation of certain couplets from Prem Bani, Part-1, are given below: क्य वारू ग셁ु पर आई, तन मन धन तचु ् दिखाई । सरु 㔤 अशं तमु ्हरी प्यरी, अब सरबस हुई तमु ्हरी ।। Translation: “The Love for the Guru (Spiritual Master) has greatly increased in my heart. And my spirit is wholly devoted to His Holy Feet. What sacrifice shall I make at the Feet of the Guru? Body, mind and wealth look too poor or valueless. The spirit, which is Your own essence and dear to You, is now entirely Yours.” (Holy Epistles, Part-4, Letter-51/8)

130) The word ‘wealth’ does not connote money alone; rather, it includes worldly objects, property, etc. which one possesses. Making over wealth or money alone does not constitute Bhent, rather, one has to give up one’s attachment to and bondage in that money. If they decrease or loosen somewhat, then only will it be regarded as Bhent, otherwise not. (Discourses of Babuji Maharaj, Dt: 01.07.1939)

131) ग셁ु नहि ं भखाू तेरे धन का, उन पै धन है भक鄿 नाम का ।। पर तेरा उपकार करावᴂ, भखेू प्यसे को दिलवावᴂ ।। उन की मेहर मफ़ु ् त ू पावे, जो उनको परसन् करावे ।।

49 Guru is not hungry for your money. He has the wealth of Bhakti of Nam. But He confers spiritual good on you, by making you give away your wealth to the hungry and thirsty. You get His grace for nothing, if you please Him (Sar Bachan Poetry, Part-1, Bachan-13, Shabd-1, Coup-31-33)

132) Contributions from non-Satsangis, i.e., from those who are not adherents of the Soami Bagh Satsang are not accepted. However, if one insists, one’s money is kept apart to be spent on charitable purpose. It does not go to Satsang funds. (Holy Epistles, Part-4, Letter-80)

32. Livelihood by rightful and honest means

133) For applying the mind to Parmarth, it is very important that one should earn one’s livelihood by rightful and honest means. Money earned by honest means is highly pure. By earning a living by rightful and legitimate means, the mind will become pure, and this will be very helpful in Parmarth. Money earned by honest means is what has been acquired by the sweat of one’s brow and what is just and reasonable and has made nobody feel pained at heart. (Discourses of Babuji Maharaj, Dt: 26.09.1937)

134) In this world it is considered an act of great virtue if a person donates a lakh (hundred thousand) of rupees in charity. To earn a crore (10 million) rupees by dishonest means and then donate a lakh out of it is not real charity. Such persons only serve their selfish ends in the guise of benevolence. (Discourses of Babuji Maharaj, Dt: 13.08.1936) 135) Accumulation of wealth is not bad, but to develop

50 an attachment for it is an evil. If you have money, do good to others; they will become devoted to you. As you are performing Bhakti of Radhasoami Dayal, their devotion to you will also be drawn to His holy feet. Through you, they, too, will be attracted to His devotion. (Discourses of Babuji Maharaj, Dt: 18.08.1936)

33. Relics

136) A current of very great spirituality flows in the body of the All-powerful Being (Sant Sat Guru) and, from His body, that spirituality emerges and spreads out all the time. Hence, a great deal of spirituality is present at the places where He stayed for years or performed devotional exercises. A little of that higher spirituality is also imbibed by the person who touches those articles. Hence, the used articles like bed-stead, throne and wooden sandal etc., have been kept in the Samadh, Bhajan Ghar and Guru-Dwara, so that by touching them, Satsangis may derive the benefit referred to. (Discourses of Babuji Maharaj, Dt: 28.03.1938)

34. The correct way to pay obeisance at Holy places

137) Many times people have been seen first touching the floor with their fore-head and then the “Kharaons” (wooden footwear) of Soamiji Maharaj. Later, seeing them, others also follow their act. At the time of Satsang in Babuji Maharaj’s room, they first touch the floor with their fore-head and then His wooden footwear kept on His bedstead. It is wrong to do so. As a result of touching the floor with the forehead, their forehead gets smeared with the dust of everybody’s feet and afterwards, while touching the holy wooden footwear with their forehead, the same dust is transferred to those wooden footwear. In

51 fact, there is no need to touch the floor with the forehead and, if one is bent upon doing so, one should first touch the holy wooden footwear with one’s forehead, and only thereafter the floor. If somebody has already touched the ground or the floor with his forehead, then, so long as he does not wash his forehead or the entire face, he should not touch any holy place or relic with his fore-head. All should be careful about this matter. (Translation of Prateet Ki Smritiyan, Part-1&2, Para-120)

138) The ignorant people are always on the lookout to start some queer practice for blind following. A couple of examples are given below: Life-size portraits of all the Sant Sat Gurus have been hung up in the Samadh of Soamiji Maharaj, for which purpose Samadh is the right place. The visitors to Samadh often enquire about Radhasoami Faith and its Acharyas (leaders). Thus they have Darshan of the Sant Sat Gurus and the Satsangis who daily go there to attend Satsang and pay obeisance also get Their Darshan. But some ignorant persons started paying obeisance by putting their forehead on the walls and pillars beneath the portraits, and thereafter many others started following this practice. This resulted in the permanent staining of the walls and pillars which look very awkward. One should pay obeisance only at the wooden sandals of Soamiji Maharaj. What is the use of rubbing one’s forehead on the walls and pillars? The portraits were hung with the sole aim of enabling us to have Darshan, and not for paying obeisance at the walls and pillars.

In the matter of paying obeisance at wooden sandals of Soamiji Maharaj in Samadh, people are seen behaving in a queer manner. The correct way is that one should withdraw inwards and then pay obeisance. One should move away after paying obeisance to make way for others. But such is the ignorance in people that they do

52 not move away but remain there for about fifteen minutes, paying obeisance to the right, left, front and rear, on the platform, below the platform and sometimes rubbing their heads, sometimes wiping their hand there, behaving in a strange way. What understanding do they have about Satsang? This is nothing but harassing those standing behind them waiting for their turn to pay obeisance. They just keep on standing and waiting – what else can they do? (Artiyan, Chapter-1, Para-17/18)

139) The Holy Samadhs of the past Sant Sat Gurus are not looked upon by the Satsangis as the only means by which they will attain the goal. The Samadhs are put up only as a mark of veneration and reverence due to the departed Gurus, whose Holy Ashes are safely enshrined therein. In that sense, Samadhs are not looked upon as holy shrines by which their goal of final emancipation can be achieved.……. Of course, worship of the living Sant Sat Guru is supreme. In fact Samadhs are not meant to be worshipped but are only to be respected and regarded as sacred relics. (Holy Epistles, Part-4, Letter-78)

35. How we should write “Radhasoami”

140) “Radhasoami” is the name of the Supreme Being. It is one word. It should never be split up into two words ‘Radha’ and ‘Soami’. Soami is “So am I”. When the Supreme Father manifested Himself, He declared, “I am SO”. (Holy Epistles, Part-4, Letter-33)

141) In English language it should be written as “RADHASOAMI” and not “RADHASWAMI”. (Translation of Prashanottar Babuji Maharaj, Page-68/69)

53 142) In this context a letter is given below which was written by Huzur Maharaj to Maharaj Saheb on 10.11.1896 in connection with the publication of the book “Radhasoami Mat Prakash”. Extracts of the original English letter are as follows:

R. S. Agra, 10.11.1896 My dear Prem Anand,

Your letters to hand. I think the Holy Name may be spelt as Radhasoami, wherever it occurs in the pamphlet Radhasoami Mat Prakash and the phrase “Radhasoami Dayal Ki Daya Radhasoami Sahai” may stand as it is on the top, but it may be translated into English as under printed in smaller type below the original.

Grant Merciful Radhasoami Thy Grace and Protection (Holy Epistles, Part-2, Letter-140)

From this original letter of Huzur Maharaj written in English, it is clear that in the English language “Radhasoami Sahai” should be written in this manner and not as “Radhasoami Sahay”. Huzur Maharaj had given the Parmarthi name of Premanand to Maharaj Saheb.

36. Why not “Jai Radhasoami”

143) Question: While greeting each other, people use the expressions- Jai Ram, Jai Krishna, Jai Bharat, Jai Gandhi, etc. Why do we Satsangis not say ‘Jai Radhasoami’? Answer: ‘जै’ (Jai) is really ‘जय’ (Jay) which means defeat of the opponent in a dispute, subjugation and annihilation of the enemy in a war. In Radhasoami

54 Faith, there is neither a war nor a dispute. There is nothing like establishing one’s dominance or supremacy or annihilating anybody. Therefore, in Radhasoami Faith, we do not say ‘Jai Radhasoami’. (Holy Epistles, Part-6, Letter-523)

37. Thirty-two conducts regarded as offences in Satsang Sewa

144) Following are the enumerated 32 conducts regarded as offences in Sewa and Satsang. Satsangis are advised to refrain from these offences. 1. Entering into Satsang Hall with shoes on. (Satsangis should ensure that while going for Satsang they should, to the extent possible, not wear shoes or sandals which need to be opened by hand and they should not touch their footwear with their hands. But if it is not possible for them to do so then they should at least wash their hands after that. Touching the bedstead of Babuji Maharaj with dirty hands and paying obeisance at the wooden sandals while touching it is highly improper. In such situations Satsangis should carry a small bottle of clean water and wash their hands on the side. Possibly, Satsang administration can provide water taps at the main places of Satsang for the convenience of Satsangis to wash hands.) 2. Attending Satsang in unclean body and wearing dirty clothes. 3. Going to Satsang after urination but without washing hands. 4. Upon entering Satsang Hall, not paying obeisance and not wishing Radhasoami with love and with folded hands with head bowing down. 5. Making obeisance with one hand instead of the two folded together.

55 6. Sitting with one’s back towards the Sant Sat Guru 7. Sitting in Satsang with legs stretched out. 8. Dozing off or sleeping whilst in Satsang. 9. Farting or passing wind whilst in Satsang. 10. Smoking of tobacco in any form before Sant Sat Guru or in Satsang. 11. Indulging in jokes and laughter in Satsang. 12. Praising anyone else other than the Sat Guru whilst in Satsang. 13. To be miserly in the matter of service to Sat Guru, to Sadh and to Satsang. 14. Speaking lies before Sat Guru or in Satsang. 15. Uttering harsh words and getting angry whilst in Satsang. 16. Punishing or beating up anyone in Satsang. 17. Speaking loudly or yelling whilst in Satsang. 18. Hurting anyone’s feeling in Satsang. 19. Harbouring rancour and jealousy against anyone in Satsang. 20. Speaking ill of anyone in Satsang. 21. Discussing worldly matters in Satsang. 22. Lamenting over the dead whilst in Satsang. 23. Praising one’s own self in Satsang. 24. Not participating in Satsang, on the occasions of annual Bhandaras, Basant, Holi, and Guru Purnima either at the Headquarters of Satsang or at one’s own residence, or at any other Satsangi brother’s place in one’s native village or town. 25. Not paying obeisance to, and not circumambulating

56 the most sacred Samadhs of the Sant Sat Gurus. 26. Partaking of any food or drink without (first) offering Bhog (mentally) to the Guru. 27. Partaking of any food or entertaining anyone else with the same, and, then, placing the rest of the food before Sant Sat Guru Radhasoami Dayal for Bhog. 28. Leaving Satsang without taking Prashad (if and when distributed). 29. Offering Bhent by placing it on the left palm instead of the right. 30. Not receiving Prashad in the right palm. 31. Going to Satsang, dressed in dazzling or gorgeous clothes. 32. Going to Satsang with a heavy make up. (Artiyan, Chapter-18) 38. Enquiries by Satsangis

145) For any enquiries concerning Satsang, Satsangis should correspond with “Secretary, Radhasoami Satsang, Soami Bagh, Agra 282005, India.” These enquiries may relate to accommodation at Soami Bagh/Benaras, information on the Faith, books, connected with Bhog, Parshad, Bhandaras and festivals, Sewa etc. Satsangis may also correspond through email at the address [email protected].

39. Live broadcast of Satsang & Website

146) The prophecy of Maharaj Saheb given over a hundred years ago that “In future, Darshan will be had at the press of a button” has come true with the advent of Internet. The daily Satsang at Radhasoami Satsang, Soami

57 Bagh, Agra can be heard by Satsangis on their Mobiles and Computers at http://www.radhasoamisatsang.net. 147) Similarly, through a Website on the Internet, various information on the Faith can easily be obtained like information on Sant Sat Gurus, availability of books in Hindi and other languages for online reading, listening the Paths and discourses recited in Satsang, videos, dates of festivals in Satsang, etc. The website is www.radhasoamifaith.org

Radhasoami Radhasoami Radhasoami

58 ग셁ु से करती यही पकार,ु मिले मोहि ं दरशन बारम्बर । विघन नहि ं रोके मझु को आए, हिये मᴂ नित नई ꥍरत जगाए ।।

Guru se karti yahi pukar, Mile mohi Darshan barambar, Vighan nahi roke mujh ko aaye, Hiye mai nit nai preet jagaye.

I call out to the Guru, To grant me Darshan again and again, No obstacle should impede me, New affection should awaken daily in my heart.

59 61 Samadh Kalash

62 View of Samadh’s Dome & Kalash

63 64