Anurag Sagar Sant Mat

Anurag Sagar Sant Mat

"'Hazur [Baba Sawan Singh] one day told Seth Vasdev, whose car is always at Hazur’s disposal, that he should read Kabir Sahib’s Anurag Sagar (The Ocean of Intense Love). Hazur said that without studying it, one cannot fully understand the difference between Kal (the negative power) and Dayal Mat (the Path of the true and Merciful God), nor can one fully grasp the teachings of Sant Mat.’” (Rai Sahib Munshi Ram, “With the Three Masters”, Vol. 2, p.187, cited in the Introduction to, The Anurag Sagar, 1982, Sant Bani Ashram, Sanbornton, NH https://archive.org/stream/AnuragSagarOfKabir/Anurag-Sagar-Complete#page/n5/mode/1up  )  

Sawan's characterization of the Anurag Sagar, a Dharamdasi scripture, as essential reading in order to "fully grasp the teachings of Sant Mat" points towards a closer connection with the Dharam Das branch of Sant Mat than to the Sikh line. Of course finding all five of the five names (Panch Naam) present in Dharmdasi sources provides more evidence suggesting a connection, as they are the only known group to have been using the five names prior to the time of Tulsi Sahib. Professor Mark Juergensmeyer in, Radhasoami Reality, wrote about how, out of all the other spiritual groups in India, the one that seems closest to Sant Mat and Radhasoami is the Dharam Das group.

A couple of other Anurag Sagar-ish books available in English and online:

An anthology of the writings of Dariya Sahib of Bihar including his Dariya Sagar:

https://issuu.com/santmat/docs/dariyadas 

Some additional material from Sant Dariya are at this website:

http://www.santdariya.org/Sakhi.aspx  

Kabir Poem: See Your Beloved Lord In The Temple Of Your Own Body in two translations, in several ebook formats: 

https://archive.org/details/KabirSeeYourBelovedLordInTheTempleOfYourOwnBody/page/n1

List of the Gurus of the Sant Dharam Das Kabir Lineage:

https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrV6usd_vvuLdIysikfjdrhSqnl5y9vfzhyphenhyphenp2cP8BaPYdbtV3hWPKaVREQp4CHDCqRrkyHIwkrk_atvT81TeWUfA7Kp2uxsmMklQgQFcS70KrHhNQv9LSLq9uUkipAzwt9kTVv/s1600/DharamdasiGurus.jpg  

This list of "42" gurus, plus a couple of others (Sant Dharam Das and his son Chauramani Nam) and Kabir is associated with the Anurag Sagar, listed at the beginning of the text. Each acharya/guru at the time of their appointment to serve as a successor is given the next name on the list. The current one, highlighted on the chart, is Adh Nam, seen here: 

https://www.youtube.com/watch?v=5fMgG4mPfqQ  

On the same chart, guru # 15, was Prakash Nam, from a few generations back. There are a couple of books by him, including: The Prakash Mani Gita, A manual about Surat Shabd Yoga: https://archive.org/details/PrakashManiGita/page/n1

Also see: The Origins of Sant Mat, The Five Names, and the Identity of Tulsi Sahib’s Guru, by James Bean:

https://medium.com/sant-mat-meditation-and-spirituality/the-origins-of-sant-mat-the-five-names-and-the-identity-of-tulsi-sahib-s-guru-by-james-bean-eaa516deccf9

 

Letters From Dr. Julian P. Johnson, Elizabeth Bruce, and Sahabji Maharaj (Anand Sarup) of Dayal Bagh

 

 

DR. JOHNSON’S LETTER

RADHASWAMI SATSANG
P.O. Dera Baba Jaimal Singh
Dera Baba Jaimal Singh
VIA BEAS DISTT. (AMRITSAR)

7th September, 1932

My dear Miss Bruce,

I intended to write to you sooner after my return from Agra; but many things have kept me very busy. I have felt like expressing myself rather poetically and romantically about my delightful visits with you, so much did I enjoy them. But even if I limit myself to strictly prosaic expressions, it would take many adjectives to describe my pleasure and real joy in meeting you, and visiting with you, the only woman of my own race and country whom I have met so far in all India, and the fact that you are here in pursuit of the same lofty ideals, has made this meeting doubly significant. I was very sorry that I had no longer time to spend with you and I assure you of my great appreciation of your very kind invitation to stay there longer and how you would feed me real American food. All of that would have been a great treat. But you know that my purpose in India is not sightseeing or pleasure or recreation. It is the very serious business of seeking the ‘Light’ within, and all things must give way to that one pursuit. I must follow the Master each day in every detail, doing His work and conforming to His will, so far as lies in my power.

The trip with my Master has endeared Him to me and convince me more than ever of His true greatness and of His genuine divinity. There is not one lingering doubt left. I know I am in good hands and in hands that will lead me to the Highest Regions in due time. There is no doubt but He has reached those regions and is Master of all the intervening Regions. Hence, He is able to help His disciples to reach those regions. He is able to help us overcome the adverse actions of mind, while we are struggling to concentrate and go within. Without his help this troublesome mind and Maya would not permit us to enter the Real Path.

I have thought much about you and I sincerely wish I had an opportunity to talk more with you, especially concerning the Five Names and the journey inside, by way of the Five Stations whose names I gave you. It is quite incomprehensible to me how your leader or Guru has not made you familiar with those things when they are so essential to a successful journey within. Our business is to go to Sach Khand, the first plane of the pure spiritual realm. After that Sat Purush will take us on up by His own love and power. We must make that journey by regular stages, one station at a time, exposing and mastering each Region as we enter and pass it. That can be done only by means of the Five Names given you, with a definite knowledge of those Five Regions through which we are to pass. You can not make the journey by taking the Name of the Supreme Region and expect to jump to that Region right over all of the others. For one has to gain certain development as he goes along, fitting him to enter and pass from one Region to the another. It is definitely a matter of successive stages and progressive unfoldment. All of this is fixed for us and it can not be changed or modified, if we are to believe Soamiji, the Founder of this system. I am going to quote verbatim a paragraph from the Prose Sar Bachan. It is paragraph 16. It reads as follows:-

“Up to this place are the regions of Shabda (Word), or Nad (Sound). Corresponding to the five regions from Sat Loka down to Sahasdal Kamal, there are five words or Shabdas which can be made known to us by a Perfect Preceptor or Sant Sat Guru. Each region has its own distinctive word, having its own distinct form. The fifth word is in the Sat Loka. It is not possible to give any description, oral or written, of the word current beyond that. There is no parallel in this world to illustrate that sound. The Adept will only know that word when He reaches that region. The Five Words mark the five regions. It is with the sound of the word of each region that the soul ascends from one region to another. The ascent of the spirit is absolutely impossible in any other way, especially in this age of Kal-Yuga."

[Note: This paragraph quoted above by Dr. Johnson is from Sar Bachan Poetry, Part One, Huzur Maharaj Rai Saligram Bahadur's Abstract of Soamiji's Teachings.]

So, we have the highest authority given us to show the vital importance of the Five Names in this method of Yoga and it is quite clear that no one has any authority to change this method, if we are to believe in Soamiji at all. If someone else can come along in less than a hundred years after Him and change the most vital part of His system, then I think we can have little confidence in any of it. But the fact that so many in the last century have successfully made the journey by that method, I think, has quite well established its value and correctness. I have yet to hear any one who has reached the higher regions by the use of one name alone and without even a knowledge of those regions you are to pass. I think, my dear, your time has been spent in vain, seeking the perfect illumination, by means of the very limited knowledge of the essential names and Regions. I am anxious for you to get started right and make no mistake. Each region has its own distinct colours and sounds, also. But I did not give them to you, as they are not so vital. But will give them to you if you wish them. By means of these colours, sounds and many other facts and descriptions which our Master has told us, we are enabled to know just exactly where we are in the course of our inward journey. You were puzzled to know just how far you had gone. There is no possibility of being thus puzzled if you have the complete instructions given by the Real Sat Guru who has Himself been over that Path. You are entitled to that knowledge. Demand it. If your Guru can not give it to you, find out why.

Now, maybe I have written too much. But if I have erred, it is out of an earnest desire to help a sister who seeks the light and can not afford to miss the true Path.

If you care to discuss any of these things further, please write me fully and freely and I shall take pleasure in answering to the best of my ability.

I imagine if you were to see me today, you would not care to owe me as a fellow countryman. I am endeavoring to grow a beard and it looks terrible just now and feels about as bad as it looks. I have long had an ambition to grow a Van Dyke beard, and decided that now was a good opportunity. If I do not like it when it is full grown there is always the satisfaction that it can be cut off.

The weather is warm here. I imagine it is warm in Agra. They say we have only about one month more of hot weather, and it is not unbearable even now, like it was the first of June, before we left for the sea coast.

The Beloved Master has assigned to me a nice little bungalow standing a way off to itself, remote from most of the noise of the central part of this Dera or station and they are cleaning it up now and getting it ready for me. It will be just fine for the meditations. Too much noise where I am, right in the centre of the station. I shall have flowers and plants and a real garden of my own, though I will not promise to work it myself. There is a secure wall all around to keep out too inquisitive visitors, a very secluded place. He said next year if I liked he would build another storey on top of it for sleeping. It is now only one storey building. And I am going to have an oven so I can have real American whole wheat biscuits. You surely must come and eat some of them with me. I have now arranged for the exclusive rights to the milk of one cow and so I can get some cream, I hope. My, but the cream and coffee at your place was good and I shall always remember your kindness in providing it.

Hoping to hear from you as soon as convenient, and with fraternal love and very best wishes, I am

Your fellow-student of the Way,
(Sd.) Julian P. Johnson

 

MISS BRUCE’S REPLY

DAYALBAGH
(AGRA)
30th September, 1932

My dear Mr. Johnson,

I owe you an apology for taking so much time in acknowledging your kind letter of the 7th instant. The fact of matter is that I drafted a reply and showed it to my Master along with your letter but He rejected it as being too strong and it had to be re-drafted.

Now, I must, first of all, thank you for your kind invitation to your new home. I shall certainly make use of it when a suitable opportunity presents itself. But I may make it clear that it will be too much to expect of me to absent myself from the bliss of Satsang here for the mere pleasure of the trip. I must wait for a suitable opportunity.

You are entirely misinformed regarding the teachings here and you can never get rid of your illusions till you clear your mind of pre-possessions. Every child of Dayalbagh knows the five names you speak about but we, at the same time, know that ‘Radhasoami’ is the Supreme Word. You have taken the trouble of quoting a passage from the Sar Bachan Prose but you appear to have taken little trouble to understand it. It is not safe to pick up a passage and interpret it independent of the context. You simply hurt me and betray your ignorance when you say that it is an innovation to attach the importance, we do, to the name “Radhasoami”. The passage you have quoted only enumerates the intermediary stages and emphasizes that the spirit of a devotee can pass from stage to stage and reach the highest region only by catching the respective sounds of these regions. It does not explain how and by what means the devotee can catch these respective sounds. It is no joke to curb the mind and establish contact with the spiritual sounds. This point has been explained in paragraph 67 of the same book. It means:-

"The path of the Sant Satguru is the highest, (leads to the highest region), and He inculcates the worship of the true Supreme Being, i.e., Satyapursha Radhasoami Who is beyond the regions of Brahm and Par-Brahm so that a soul may go across the boundaries of Maya. A true Sadh has access up to the Tenth Door or the Sunna region and He alone is a Yogeshwara Gyani. The persons who stop short ol this region occupy a lower status than a Sadh. For these reasons it behoves every individual caring for true emancipation to adopt the Isht (goal) of the Saints, viz., Satyapurash Radhasoami. The name Radhasoami has been manifested by the Supreme Being Himself. The person who succeeds in getting initiated into the secrets of his name and surrendering himself to Radhasoami recites it according to the method prescribed by the Saints or repeats it internally or hears its sound within him, is bound to be blessed with true emancipation. A few days’ practice will automatically reveal to him the truth of this statement.”

Now Dr. Johnson read, chew and digest internally the teachings contained in this passage and also supplement your knowledge by reading the first few lines of Sar Bachan Poetry and the few articles of the “Discourses on Radhasoami Faith” on the subject and see how far you are justified in coming to the conclusion that my time has been spent in vain. Each region has, no doubt, its own distinct deity and sound but, like a golden thread, the Supreme Spiritual Current, i.e. the Prime Current that evolved the entire creation and that manifested the Prime Word, “Radhasoami,” represents both the source sound and the current sound of the Supreme Spiritual Current, while names like “Om” represent only the sounds of the manifest functions of the various deities. And these functional sounds or the manifest holy names of the various deities are as distinct from the sounds of the eternal spiritual currents, supplying spiritual energy to the deities, as the vibrations at the mental planes -- thought the result of the passage of the spirit to the mental planes -- are distinct from the spirit sounds; or as blue light produced by the passage of white light through a blue lens is distinct from white light. But to quote the words of Maharaj Sahab, “This distinction is not apparent to those who do not possess access to the innermost quarter of spirit.” The holy name Radhasoami is present everywhere in creation and can be heard at the innermost plane where the spirit current is acting. It is for these reasons that Soamiji Maharaj has taught:-

1. Whoever shall sing the Holy Name “Radhasoami” will assuredly cross (the ocean of mundane existence), and, freed from the tortures of Kal, he will enjoy perfect peace and immunity from pain.

2. So boundless is this Name that no one comprehends its significance, whoever comes to understand it reaches the other shore, never to be born again.

3. Sing, Sing, therefore the Radhasoami Name and attain the summum bonum of human life. This alone is the real Name of the Supreme Being; implant it in your heart.

I cannot resist the temptation of adding here a passage from the “Discourses” to expose the folly of those who give preference to the names of subordinate deities over the Holy Name of the Supreme Being. The passage occurs at the end of Article 70 of the book and runs as follows:-

“What the marvellous effect of the Supreme Holy Name Radhasoami is, in respect of the concentration it produces at the spiritual centre and in overcoming the outward and material influences, can be experienced after a short trial, if the august name be spiritually repeated in the correct way at the spiritual centre.”

[The quote above is from the Discourses on Radhasoami Faith by Maharaj Sahab.]

I wonder why it never occurred to you or your friends and associates there that when it is admitted that the names of the subordinate deities have the power of overcoming intervening resistance and leading the spirit of a devotee to the thrones of respective deities, it should also be possible for the Name of the Supreme Being to overcome the intervening resistance and lead the spirit to the Throne of the Supreme Being. Do you really mean to suggest that the Name of the Supreme Being, which is believed to be the Supreme Word or the Supreme Name, is impotent in the lower regions and can show its powers only in the region of the Supreme Being? If that be the case, I would make bold to say that the Satguru is also impotent in the lower regions, in-as-much-as, He is only the manifestation and embodiment of the Supreme Current of the Supreme Being. I am sure you will feel shocked at this conclusion. But it is a conclusion which is forced upon us by your own logic about the inefficacy of the Supreme Name.

In the end, I would congratulate you on adopting Indian modes of living and also growing a beard and express my hope that you will reconsider your position in the light of my reply.

With hearty Radhasoami and best wishes,

Yours sincerely
(Sd.) ELIZABETH BRUCE

 

SOME FUNDAMENTAL PRINCIPLES OF OUR FAITH

INTERESTING CORRESPONDENCE 

We are indebted to the courtesy of Sister Sushila (Miss Bruce) for being able to reproduce her correspondence with Dr. J.P. Johnson, an American seeker who has come to India and is now a follower of Sardar Sawan Singh Sahab of Beas. When the latter came in August last and stayed in Soamibagh (Agra) on the occasion of the Janam Ashtami Bhandara held there, Dr. Johnson also came with him. It was then that this American gentleman paid a visit to Dayalbagh and had also an interview with His Holiness Sahabji Maharaj -- the points that were raised during the course of conversation have been summarized in Huzur’s Diary for August 22, published in our esteemed local contemporary, the Prem Pracharak, dated 12th September, 1932. It was also then that Dr. Johnson met Sister Sushila and formed her acquaintance. (Ed. D.H.)

 

SOME FUNDAMENTAL PRINCIPLES OF OUR FAITH

INTERESTING CORRESPONDENCE

In the last issue of the Dayalbagh Herald, we had the pleasure of publishing under the above headlines, some interesting correspondence that passed recently between Dr. Johnson and Sister Sushila (Miss Bruce). In addition to writing to Sister Sushila, Dr. Johnson addressed a rather stiff letter to His Holiness Sahabji Maharaj, perhaps under the impression that within so short a period of his arrival in India, he has been able to lay his finger on our weakest point that had hitherto remained unknown and undiscovered. We are extremely grateful for permission to publish this interesting correspondence also for the delectation of our readers. (Ed. D.H.)

 

DR. JOHNSON’S LETTER

Dera Baba Jaimal Singh ji
Via Beas District Amritsar
THE PUNJAB, INDIA

SAHABJI MAHARAJ SAHAB
AGRA, U.P.

MY DEAR MAHARAJ JI,

Since my visit to Agra I have wanted to write to you personally, and after noting in the little paper, under the heading of Notes from your diary a reference to my visit, I decided that it was quite fitting and proper for me to write this letter.

Before leaving Agra I wished for an opportunity to express to you personally my very great appreciation and admiration of your Model Industries. But our time was so very limited. I greatly enjoyed my all-too brief visit with yourself and your staff of workers. The organization and output of your Model Industries are quite remarkable. The quality of most of the goods manufactured seemed to me to be super-excellent. The workers all appeared so clean and cheerful and skilled in their several duties. The dairy I especially enjoyed seeing. It is equal to the best I have seen in America and is nothing short of a miracle here in India where they are not accustomed to such things. I wish you in the most wholehearted manner to congratulate you and all of your helpers on your splendid achievement. I believe your work is a blessing to all India. It is a pity that such industries could not be established in all important centres throughout the country.

However, while delighted at the success you have achieved in these industries, the question kept going through my mind -- does all of this help the spiritual life of the workers; or does it, by its very success, tend to bind them more closely to the material world? I note in your comments on my question put to Miss Bruce that I might be expected to reflect such opinions from the Beas Satsang with which I am connected. But on the contrary, I am here under the instructions of the Beloved Master of this Satsang because from the very beginning, while in America, learned that He was wholly given to spiritual instruction and the spiritual uplift of His disciples. And that is one reason why I am still happy to have privilege to love Him and to sit at His holy feet.

But I do not wish discussion or argument. I deeply regret that any division should exist among the ranks of the Radhasoami Faith -- a faith which seems to me to be the very cream and perfection of all systems of religion or spiritual science. The one crucial point seems to be: Does all of this industrial activity, and the prosperity growing out of it, tend to add to, or detract from, the spiritual output of the individuals concerned? And I do not believe the answer can be obtained by intellectual argument or discussion. It may be obtained, possibly, by a personal canvass of the lives and experiences of all the four thousand workers in Dayalbagh and of an equal number of devotees not so connected with any such industries. Permit me to say quite frankly that if by such a canvass it could be shown that these industries contribute a decided advantage to the workers in their spiritual development and progress on the inward and upward journey forward their eternal Home, then I shall give to the plan my unqualified endorsement. (Not that my endorsement would mean anything to anybody). In such a case -- a complete vindication of the plan -- you would take rank among the world’s wisest and greatest benefactors, and it would appear that all future Spiritual Teachers might well emulate your example. This writer would indeed be happy if such a demonstration could be made and the policy vindicated. The argument for it seems to be incontrovertible and absolutely convincing. But unfortunately it appears that history is against it. In all ages it seems that just in proportion as men become engrossed in worldly activities and begin to enjoy the prosperity resulting from them, they begin to lose interest in spiritual pursuits and their attention becomes more and more fixed upon material pursuits and pleasures. Of course, it should not be so; but unfortunately it seems to work out that way. Hence the Wise Men of all ages have sought to draw men’s attention away from worldly matters, and they have found that in most cases poverty and extreme hardship were the best agents to drive men to the feet of the Master.

I want to say in conclusion that this letter expresses only my own private opinions and convictions and for them I alone am responsible. Further, I am happy to say that during all of the three and one half months I have been here with the Master and the disciples of the Beas Satsang I have heard only expressions of love and kindness for yourself and people. In fact, our Master has very definitely said to me that He would be happy indeed if all units of this faith could get together in a common brotherhood of love and good fellowship and He stands ready to co-operate with you and all the rest to that end. Praying that you will give thought and consideration toward such a gracious end, I assure you of my fraternal love and very best wishes.

Hoping that I am not presuming too much in writing this way, and humbly hoping that substantial ground may be found for a more perfect understanding and practical union of all who walk this Noble Path, I am,

Cordially yours,
(Sd.) JULIAN P. JOHNSON

 

HUZUR SAHABJI MAHARAJ’S REPLY TO DR. JOHNSON

DAYALBAGH
Agra, September 27, 1932

Dear Dr. Johnson,

I have before me your letter without date which reached me on the 24th instant. I must admire the bravery you have shown in throwing out a challenge to me and I shall gladly wait to see whether you have also got the courage to stand the hard logic of facts. I have had, besides, an occasion to read your letter of the 7th instant which you were good enough to write to Miss Bruce and which contains several flings at me. But would it not have been more dignified if the challenge had come from your beloved master, or, at least, after making an effort to know the whole truth about Dayalbagh from him or from our literature? In the 3rd paragraph of your letter to me, you point out that you have brought your notions from America and, in the 5th paragraph thereof, you say, "This letter expresses only my private opinions and convictions and for them I alone am responsible." This shows that you did not take the trouble of consulting him, although living so close to him. In doing this, I am afraid, you have gone against the rules of jigyasa and also your own decision, viz., "I must follow the Master each day in every detail," so soon after arriving at it.

To dispel all misunderstanding, I would at the very outset tell you that I am prepared to accept the challenge if it comes from your Master. You can tell him that I do maintain that the brothers and sisters, here in the pure atmosphere of Dayalbagh are decidedly better in all respects than their social equals elsewhere. But you are wrong in thinking that these people constitute our entire Satsang Community. They are only a small fraction of the community spread all over the country. You are also wrong in thinking that all the men living in Dayalbagh work in our industries. It is only about 20% of them that are employed in the industries. You are again wrong in inferring that the existing industrial activity at Dayalbagh is the "crucial point" responsible for division in the ranks of our Faith. There was no such activity of this kind in the time of Huzur Maharaj, Maharaj Sahab and Sarkar Sahab, and yet both your Master and Master's Master chose to fly their own flag. You may take it from me that there is no chance here for prosperity of the kind you have in the West that makes people forget God and Religion. We are only leading a clean, healthy and peaceful life by trying to live up to the ideals set before us by our Revered Leaders. Many of the people are working honorarily, and not one of them gets more than a living wage. The cheer and radiance, on the faces of the residents here are not due to worldly prosperity. They are the results of the spiritual atmosphere of Dayalbagh.

You will, perhaps, be surprised to know that the chief point you have raised in your letter, has been answered by me times out of number, both by word of mouth and in writing. Here is a paragraph from a pamphlet on Dayalbagh published in 1928 that will speak for itself:-

"We very well realize that life here on earth is but short-lived and that little importance is to be attached to worldly success and prosperity. We also very well know that educational, industrial and charitable institutions are not directly conducive to spiritual progress. But whatever we have done in the past and whatever we are doing in the present, is in obedience to the August Commands of our Revered Leaders and in the consciousness that we are only doing our duty -- our duty to the Worshipful Lord and our duty to Those Whom we hold in the highest esteem, our duty to our brothers, sisters and children, and our duty to humanity at large. It is our humble wish and prayer that the Supreme Father, in His unbounded Mercy, be graciously pleased to grant that we may keep to the path of duty unto our last breath, so that when the time comes for us to lay down the reins of office, we may do so with an easy conscience and with the satisfaction that our faults and frailties, innumerable as they are, have not stood in the way of the fulfilment of His Divine Will -- Radhasoami."

I would here add that the experience of the past 19 years has shown us that the institutions at Dayalbagh have not only been useful in saving hundreds of children of the community from going astray, but also in relieving thousands of parents from the burden and anxiety of upbringing their sons and daughters and enabling them to attend to their devotional practices undisturbed.

If you do not mind, I would ask you whether the brothers owing allegiance to your Satsang do or do not follow any worldly pursuits and whether they are all recluses and apostles of single felicity. If they are following worldly pursuits and leading the lives of householders, they are clearly doing exactly the same that the workers here are doing, of course, with the difference that they are living in a different atmosphere. And if these pursuits result in the sort of harm you have mentioned in your letter, I think you will be well advised to bestow your attention on your own men first, it is no use practising a thing and covering it with the fig-leaf of a convenient phrase.

Some time ago I read in a book that consciousness is the surface of our minds, of which, as of the earth, we do not know the inside, but only the crust. I am sorry I have to apply these words to your case. While in your letter to me you renounce the little arrangement that we have made here to make life tolerable for some of our brothers and sisters as likely to detract from the spiritual outlook of 'the individuals concerned' in your letter to Miss Bruce you give vent to your feelings of gratification at the comforts provided for you at the Dera in the following words:-

"The Beloved Master has assigned to me a nice little bungalow standing a way off to itself ... and they are cleaning it up now and getting it ready for me ... I shall have flowers and plants and real garden of my own, though I will not promise to work it myself ... He said next year if I liked he would build another storey on top of it for sleeping. It is now only one storey building, and I am going to have an oven, so I can have real American whole wheat biscuits ... I have now arranged for the exclusive rights to the milk of one cow and so I can get some cream, I hope." Are you not, Dr. Johnson, getting much more than the poor workers here, with the only difference that you do not work for what you get? Do the poor souls here stand to lose in spirituality for the mere sin of working for an honest living? And it is extreme hardship in procuring necessaries of life and the want of comforts of the kind mentioned by you that we, to quote your own words, "the best agents to drive men to the feet of the Master"?

And there is one thing more that I would like to ask you here. Why did you not open your mind to me when you did the honour of a visit last month? If, as you say in your letter to Miss Bruce, your purpose in India is not sight-seeing, pleasure or recreation, why did you not make it convenient to attend our Satsang and study the spiritual side of life in Dayalbagh instead of spending so much of your precious time in seeing the Taj, Sikandra etc., and why, in Dayalbagh also, of all things you chose to see the Model Industries and the Dairy?

I am sorry I have had to write all these unpleasant things, but I am sure you will not mind it as I see no better way of helping you out of the mire of wrong notions than breaking the crust of your consciousness a little.

You have been pleased to say in your letter, "the wise men of all ages have sought to draw men’s attention away from worldly matters." A most sweeping statement indeed! Do you count Krishna among the wise men of the world or not? If you do, you will do well to reflect over his life for a moment and to read the following from Chapter III of the Bhagwat Gita:-

Sloka 22

"There is nothing in the three worlds, O Parrtha! that should be done by Me, nor anything unattained that might be attained; yet I mingle in action."

Sloka 23

"For if I mingled not ever in action unwearied, men all round would follow My path, O son of Pritha!"

Sloka 24

"These worlds would fall into ruin, if I did not perform action; I should be the author of confusion of castes, and should destroy these creatures."

You will please also take the trouble of enquiring from some friends over there as to who was the founder of the city of Amritsar, the headquarters of your district. Was it not one of the great Gurus of the Sikh religion? But why refer you to old history when current history has got proofs to answer? Is not your own Beloved Master building a colony at Beas? At least this is what he told me personally some years ago. He was then also pleased to add that he was himself supervising and running the brickfield, and that it was a sort of work he has been doing all his life.

I think I must now pass on to the most important point in your letter. The facts recited above should be enough to make it dear to you that although there may be a lot of difference in what you and we say yet the difference in what both you and we are practising, is no greater than between Tweedledum and Tweedledee. Gone are the days for the unreal atmosphere of a logic-hopping metaphysics. Thinkers now realize that thought without action is a disease.

I do not deny for a moment that there have been men in the world who preached the philosophy of renunciation of action. As a matter of fact, it is the seed sown by such people that is responsible in the main for most of our present miseries. Given a diseased constitution, a neurotic mind and a life of empty leisure and gloomy ennui and there emerges the proper physiology of a man preaching this unhealthy philosophy. Ours is the Bhakti-marg, the path of devotion and dedication -- not renunciation. Consult your Beloved Master on this point or read some of the Satsang literature in the subject, and you will understand the wide difference between the two paths.

Simple living, contentment, humility and non-attachment to worldly objects are no doubt virtues that have been given a place of honour in our religion, but they do not bear any special affinity to poverty. Hardships of life do exercise a deterrent effect on men and, under their influence, many men do turn their attention to their Creator when no earthly assistance is forthcoming. They also do turn religiously-minded people deeply religious, but history records something different also. These conditions have also led individuals to suicide and nations to rebellion and revolution. I admit that people in hard circumstances have often resorted to prayer and to places of worship for help, but I very much doubt "that in most cases poverty and extreme hardship are the best agents to drive men to the feet of the Master." I would add that in Bhakti-marg the highest status is assigned only to God-loving and God-seeking devotees, and poverty is no stepping stone to the acquisition of these virtues. A beggar may be more attached to his old blanket and begging bowl than a rich man to his shawl and cup of gold, and a well-to-do person may be more God-loving and God-seeking than a poverty-stricken individual. History shows that, in ancient times, Raja Janak was more God-loving than all the paupers of his kingdom and, as late as in the last century, we have the example of our own Huzur Maharaj, our second Revered Leader, Who was a more earnest seeker of God than all the rich and poor of Agra.

If, however, you mean to suggest that intoxication of wealth is very detrimental to spiritual elevation, I would readily agree with you. But you should at the same time remember that so are all intoxications, including the intoxication of renunciation. It is for this reason that we are taught to discard attachment and intoxication of worldly objects and not action, i.e. worldly pursuits and worldly objects, and lead a life of service and dedication. This leads me to say something about service or sewa. In your letter to Miss Bruce, you have quoted at some considerable length from Sar Bachan. This shows that the holy writings of Our Revered Founder are receiving your attention. A perusal of these will disclose to anybody that Soamiji Maharaj had laid the utmost emphasis on the necessity of sewa. I would invite your attention specially to the following couplet:-

"Gur agya se jo shish karai, So kartut bhakti phal dei." Rendered into English, it means:

"Whatever a devotee doeth in pursuance of the commands of the Satguru, beareth for him the truth of Bhakti."

Dear Dr. Johnson, when we know that what we are doing here is strictly in pursuance of the August Commands of Soamiji Maharaj, the Revered Founder of our religion -- commands supplemented and confirmed by one and all of our subsequent Satgurus --, when we know that in pursuing our activities we have no other motive than to secure the pleasure of our Satguru, when we know that hundreds and thousands of our brothers and sisters while enduring numerous hardships and privations are giving of their best in the spirit of service, and lastly, when actual experience has clearly shown to us that in doing all this we have been meriting greater grace of the Supreme Father from day to day, how then, can we give any weight to a conflicting opinion, coming from a friend, howsoever friendly, but ignorant of the very alphabet of our religion?

I know that my letter has become very lengthy, but I shall consider my labour amply rewarded if it succeeds in making at least two things clear to you, viz. (1) that we have very good reasons in support of our activities here and (2) that our minds are open to conviction. By way of further proof of our bona fides with respect to no. 2, I may refer you to my letter dated the 21st September, 1932 to your Beloved Master inviting him to address the brothers and sisters affiliated to our Sabha during the next X'mas week, when we hope to have a record gathering. He is welcome to bring to light all our mistakes and show us better light on the occasion, if he can.

With best wishes and Radhasoami,

Yours sincerely,

(Sd.)
ANAND SARUP

To
Dr. J.P. JOHNSON, M.D.,
Dera Baba Jaimal Singh,
Via Beas (Distt. Amritsar)

 

DR. JOHNSON’S REJOINDER

Dera Baba Jaimal Singh
Via Beas Distt, Amritsar, Punjab
4th October, 1932

My Dear Sir,

Yours of the 27th ultimo received. I wish to thank you for the time given to answer my unimportant letter at such length. In your letter a few things appear which seem to demand a reply, otherwise I would not trouble you again.

1. Your bombardment of “hard logic of facts” directed “against the shell of my consciousness” I much fear has been another example of love’s labour lost; or at least misdirected. For you have, at great length, undertaken to establish a proposition by argument, example and quoted authority, which I cheerfully conceded in my letter to you. You say I denounced what you were doing there. But on the contrary, I gave to it my unstinted praises, and said it was a blessing to all India. No one can question the value of activity in the necessary affairs of the world. But the one and only question in my mind was whether or not world activities, such as your industries, can be carried on in connection with a school of spiritual instruction without detriment to the spiritual side of the work. That is the sole issue; not the value or importance of the work itself. And so far as that question goes, you have disposed of it, not by arguments of hard logic in favour of it, but by saying “Whatever we have done in the past and whatever we are doing in the present, is in obedience to the august commands of our revered leaders.” That ends the matter. Who am I that I should offer criticism, if this be the case? I might come back and demand proof that revered leaders have given you such commands. For they are certainly not in any of the published books. But it is a vain discussion, and so this must end the matter so far as I am concerned.

2. Two statements in your letter have rather startled me, coming from one in your exalted position. (a) The first one is to the effect that I am receiving accommodation here from the Master and Satsang for which I am rendering no service. Your exact words being: “The only difference being that you do not work for what you get.” By what stretch of imagination you could assume the responsibility of such a statement I cannot even guess. The statement is not only unkind, but it is absolutely untrue. For many years I have been accustomed to earn by my professional services, many times more than the cost of an ordinary living, even in America. Since coming here I have given freely of my services to all Satsangis who needed them at any time I am called upon. Evidently the Master and Satsangis believe I am earning the accommodations I receive. If I do not work for what I get here, then I beg to suggest that by the same rule you are not working for what you get. (b) Your statement on the last page of your letter, ending in the words: “ignorant of the very alphabet of our religion”, is a rebuke which perhaps I deserve for my presumption. And since the “Rebuke of the wise is better than the praise of fools”, I must thank you for it. But I was under the impression that this religion inculcated, and its members actually practised, the principles of kindness and brotherly love. I know they do here. However much I might deserve them, I would be quite surprised if these charges of gross ignorance and of getting accommodations for nothing, were to be made against me by even the lowliest Satsangi here. I think they are better trained than that. I believe truly that even the humblest sweeper in this Satsang is sufficiently versed in the “alphabet of our religion” not to resort to such charges against a brother Satsangi. And what shall be said of one who so dare forgets the “alphabet of our religion,” while standing before the world as a Master and Exemplar of that religion?

So far as I am concerned this will end our discussion. Your references to my master I can not discuss. He is far better able to speak for himself than I am to speak for him. It is sufficient for me to say here that He is in no way responsible for this letter or the first one to you. I happen to know, however, that he always stands ready to cooperate in any plan to promote brotherly love and good fellowship. And in spite of your opinion of me, I would be happy to give you my hand in cordial fraternal love and join with you in any step that would bring about a better rapprochement between all units of this sublime Faith.

To   
ANAND SARUP   
Sahabji Maharaj
AGRA

Sincerely yours
(Sd.) JULIAN P. JOHNSON

 

NOTE: As Dr. Johnson declared the discussion as closed in the last para of his second letter, no reply was sent to it and thus the correspondence came abruptly to an end. (Ed. D.H.)

 

THE WAYS OF THE FAITHFUL

Our readers will recall that P.Bn. Miss Bruce is one of the devoted members of the small group of Satsangis in America. It has been suggested several times that we should publish short accounts of the lives of Bhaktas. We have so far resisted the temptation -- chiefly for the reason that those who know Dayalbagh feel that the latter is a living sermon on Bhakti... We cannot, however, resist the temptation of publishing a letter which has just been received from Miss Bruce, and which we are able to reproduce below by the courtesy of the Private Secretary to his Holiness. It demonstrates that distance and geographical boundaries do not set limits to the Grace of the Lord. (Ed. D.H.)

 

ELIZABETH BRUCE

ALATRA LABORATORIES
BEAUTY REQUISITES
NEW YORK
28.8.30

Holy Father,

The mere possibility of coming within Thy Holy Presence so soon, fills me with Joy and Peace, which I cannot describe. The happy day which has eluded me so long a time, is at last approaching. I am settling, all my affairs, which is not an easy thing, so many ties must be broken -- yet I wish to hasten my departure. I do not wish to lose one day, one hour, that might be spent in Thy Holy Presence. I wish to close this door upon the past, which has meant so much suffering, toil, agony and tears -- to open the door which leads to thee, to spiritual unfoldment, peace and eternal bliss.

Everything seems to conspire to delay me; the temptations and allurements of the world have multiplied a thousand-fold since I have made my decision to give up everything and come to Thy Holy Feet. Many difficulties have been placed in my path, disappointments have almost deluged me. No doubt they are tests, little trials which I must rise above and prove the power of my soul to establish its identity with Thee. In spite of all obstacles in my path, my soul stands fearless and humble in the Light of Thy Divine Presence.

Through all the darkness, Thy Face, O Lord, has ever shone with a radiance that has uplifted me and given me the strength to meet my present obligations and prepare for the journey to India. Never have I lost sight of the fact, the "Lord is my Shepherd, He maketh me to lie down in green pastures, He leadeth me beside the still waters. He restoreth my soul."

Some of my friends have scoffed at my plans, predicting all sorts of mishaps, or painting in glowing terms, the material fields open to me here. And indeed it may be true, that if I remain in America, there will be an opportunity for me to reap a rich material harvest.

O, my Father, what are these things to me now? My soul is hungry for the food of the spirit. I accept material things only in so far as they are needed to live an upright, useful life, or to contribute to my bodily health, that I may be allowed to make the best of the opportunity of this incarnation. The most important thing to me now is to see Thy Holy Face and live within Thy Holy Land where the Earth is sanctified by Thy Presence.

Nothing else matters to me, least of all material things. I am impatient to be off and on my way to India. Each day brings me a little nearer to Thee, little nearer to the day for which I have been waiting through all this life and countless others. I have climbed slowly and painfully to this humble place at Thy Holy Feet.

And now nothing can take me away from Thee, nothing can turn me aside from my purpose. I have sought Thee too long, to allow anything or anybody to interfere with my determination to take up my abode within Thy Living Presence; to be as near to Thee as the duties of my daily life will permit.

But, there is one thing which has troubled me deeply. I had hoped to have had greater material means, before going to India, so that nothing might hamper the path of my spiritual unfoldment. Yet, I feel that I have sufficient funds to keep me within a safe margin and I can always work and use the knowledge of my training and experience. And believe me, Dear Father, I have not the slightest fear of outcome of my plans. On the contrary, I am filled with a faith unfaltering, a courage indomitable. I am secure in contemplating my happiness on seeing Thee soon; I am like a bride going to meet the beloved. I am overwhelmed with a sense of love, a desire to win the rare gifts of Thy Love, Thy Grace. "More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb" (Psalm XIX).

I have but 5000 $ (five thousand dollars in moneys) after the expenditures of my journey. I feel that I can live within this sum; however, if this does not meet with your approval and Your Holiness thinks that I should have a larger sum of money to assure the necessary living requirements and freedom from monetary worry and doubt, I will gladly return to America, where I can take my work again and make any amount which your wisdom thinks best and then I can return again to India. But first let me refresh myself in the sweet waters of Thy Grace. With Thy Blessing, upon my head I can go forth into the world of action and return when Thy Love recalls me.

Mr. Moorty and I have gone into this matter at great length and while he agreed with me that my original plans for remaining here until I accumulated 10,000 $ (ten thousand dollars) was a very great one, still he felt he must leave the final decision with me; knowing there were far greater things involved than monetary considerations.

And even aside from this, there are hundreds of other things woven into the fabric of my life which only the soul can see; untold sufferings, silent tears, the aching heart that found all its emotions desecrated -- the broken ideal. I placed the highest trust in those I loved only to be deeply humiliated. I was sorely tried by those who ruthlessly took my money -- that I have earned on honest work -- for their own means. I feel that these things are not good for the soul. They intrude upon the inner peace and tranquillity; they take up too much time which should be given to higher things; too great suffering exhausts the body and consumes the spiritual energy.

I am fully aware of Thy Wisdom, Dear Father, and that Thou knowest all these things, but, I am presenting them as my one reason for hurrying away from this material strife, this consuming energy, before trying to remain and reach the material independence which I had originally hoped to gain. I could remain even now -- though unwillingly -- but it would cost me dearly in time, overwork and the loss of Thy Holy Presence, for a long time to come.

It has not been an easy experience for me to make these 5000 $ (five thousand dollars) -- many times I have failed, or money earned had to be shared with relatives, still I have bravely picked up the pieces and put them together again. But as I look backward at these experiences fraught with so much strife, worry and pain, I feel they were an unnecessary expenditure of vital energy, which should have been put to some better use. I would rather live simply and devote more time to spiritual development.

Life in a large city like New York, is a constant struggle for supremacy in one way or another; and with the mad, futile rushing about, it is only the rare few who can hear the voice of their own soul. Everything conspires to dazzle the outward vision, and while it may be true that millions of men and women are living righteous lives, here as elsewhere, seeking God in their own way, what does that profit me, for I am on the way to being in Thy Very Presence. Then why should I not flee from these illusions? And go at once to Thy Side. Why should I hesitate because of a seeming need for more money? If it is Thy Wish, I should have a large amount of money, that in itself changes everything for me, only bid me return again to America, and I shall gladly do so. Then only shall I have a high purpose in attaining additional material wealth and I can take up my work with a joyous spirit, having seen Thy Holy Face, having heard Thy Heavenly Voice, and having been cleansed in the sweet dews of Thy Blessing. Indeed, I must have been granted a measure of Thy Grace, on the happy day I met Mr. Moorty at this time a year ago. With all his gentility and spiritual enthusiasm, he came as an answer to my ardent prayers for a Spiritual Preceptor. His devotion to our little group has been constant, his patience never ending, and we are indebted to Thy Wisdom for sending us such a loving Brother.

Thanking Thee greatly and humbly asking Thy Grace and Love.

I am
The Devoted Daughter
ELIZABETH BRUCE

 

-- Above is from, "Writings and Speeches of Param Guru Huzur Sahabji Maharaj, 1928 -- 1937", Radhasoami Satsang Sabha, Dayalbagh, Agra

PODCAST: The Origins of Sant Mat, India's Path of the Masters, The Five Names, and the Identity of Tulsi Sahib’s Guru, Part 1

PODCAST: The Origins of Sant Mat, India's Path of the Masters, The Five Names, and the Identity of Tulsi Sahib’s Guru, Part 1 

PODCAST: The Origins of Sant Mat, India's Path of the Masters, The Five Names, and the Identity of Tulsi Sahib’s Guru, Part 1 -- Spiritual Awakening Radio with James Bean-- Listen @ Youtube:

https://youtu.be/bh1v_mS4W98

Lately I've been sharing about the Yoga of Sound, which is part of the meditation practice of India's Sant tradition, the Path of the Saints of Love (Bhakti). Today begins the first of five in-depth programs exploring the origins, the history of this Path of the Masters, also known as Sant Mat or Radhasoami (pronounced Ra-Dha-Swam-E), tracing the various lineages of Masters back through the centuries. You will become aware of some research into the origin and usage of the Five Names, the Panch Naam Mantra used by some. This series will even attempt to solve the mystery of who Sant Tulsi Sahib's guru was, and therefore how contemporary Sant Mat interfaces with the earlier Nirguna Bhakti Sant movement founded by Sant Dharam Das and Guru Kabir.

Everyone in contemporary Sant Mat has a clear idea about their own recent history of Masters, at least dating back a few generations. Most trace their lineage of gurus back to Sant Tulsi Sahib of Hathras, India. Tulsi Sahib (1763–1843) is viewed as the adi-guru or founding guru, the “great grandfather” of modern-day Sant Mat. The identity of Sant Tulsi Sahib’s guru has understandably been of great interest to many students of Sant Mat history. It’s quite normal for followers of a spiritual path to be curious about “the family tree” of previous masters, wanting to know where their spiritual path comes from. So, who was the guru of Tulsi Sahib? And who was that individual’s guru? Who was the guru before that? And so on.

I've attempted to do with Sant Mat research what I did which Christianity, lost books of the Bible and Gnostic Gospels, tracing things back to the beginning, collecting and making use of all the texts that are available to arrive at the clearest understanding possible, without regard to orthodoxy, doctrinal conformity or tradition, simply out of curiosity and a love for truth wherever that may lead. Anyone dull of heart and mind, not curious about the history of this family tree of Masters and the ocean of devotional literature, granths, sagars, banis, and bhajans they created, might also not necessarily possess a ruling passion for the teachings and meditation practice of contemporary Sant Mat either. For me, history is not a boring or dry thing. Not at all. Rather it is quite exciting, even spiritual and liberating!

"Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once delivered to the Saints." (New Testament Book of Jude, 1: 3)

  

“There is no end to the number of Sants [Saints] who appeared in the Yugas [Epochs] of Sat, Treta, Dvapar, and Kali [Yuga]. I sing of the celebrated one I have heard of, and bow my head to all the others.” (Jan Gopal, disciple of Sant Dadu Dayal of Rajasthan)

“Listen, O Phool Das, I have given out the same true secrets which Sants like Kabir Saheb, Dadu Saheb, Rai Das Ji, Darya Saheb, Guru Nanak, Soor Das Ji, Nabha Ji and Mira Bai have spoken of. They, too, have composed similar hymns describing the bliss of the highest spiritual region, whose glory I also have sung, blessed by the grace and the dust of the holy feet of Sants”. (Param Sant Tulsi Sahib)

God is the Ocean of Love and All-Consciousness.

In Divine Light and Sound, Gnosis, Peace, Jai Guru, Jai Sat Naam, Satya Raam, Radhasoami, 

James

* Website:

http://www.SpiritualAwakeningRadio.com

* Like the Sant Mat Radhaswami Page at Facebook:

https://www.Facebook.com/SantMatRadhasoami

* Introduction to Sant Mat Spirituality and Meditation:

https://www.SpiritualAwakeningRadio.com/sant-mat

* The Sant Mat Radhasoami Blog and Satsang E-Newsletter:

https://SantMatRadhasoami.Blogspot.com

PODCAST: The Origins of Sant Mat, The Path of the Masters -- Spiritual Awakening Radio

PODCAST: The Origins of Sant Mat, The Path of the Masters — Spiritual Awakening Radio 

 

@ YouTube: 

https://youtu.be/YL7XPLgijTY?si=WZU-xRgUNPXAJIqC

 

The teachings of all Saints are essentially the same. They speak of the ‘Kingdom of Heaven’ which is within. They show the path and impart instructions to attain it. They do not claim to teach something new or different from what other Saints have taught. Tulsi Sahab declared that he was giving the same teachings as those of Kabir Sahab, Nanak Sahab, Dadu Sahab and other Saints. Tulsi Sahab, for the first time, used the expression ‘Sant Mat’ or ‘the teachings of Saints’ to stress the basic unity of the teachings of all Saints.

All for the love of wisdom and radio,

James Bean
https://about.me/SpiritualAwakeningRadio
https://www.SpiritualAwakeningRadio.com
https://about.me/SantMat

 

#SantMat #Sant_Mat #Radhasoami #SuratShabdYoga #InnerLightAndSoundMeditation #Meditation #Spirituality #India #Podcasts #Radio #TulsiSahib #PathOfTheMasters #PanchNaam #FiveNames #Simran #TulsiSahib #DariyaSahib #Kabir #AnuragSagar #KabirPanth #Upanishads #Gita #NathYogis #Sages

The Origins of Sant Mat, The Five Names, and the Identity of Tulsi Sahib's Guru, by James Bean

The Origins of Sant Mat, The Five Names, and the Identity of Tulsi Sahib's Guru, by James Bean

* Also See the E-Book Version of This Article at The Internet Archive, Which Includes More Photos and Charts:
https://archive.org/details/TheOriginsOfSantMatSachKhandPDF/mode/2up

* The ARCHIVE of all past posts/articles/blogs is located here, and includes a search engine:
 https://SantMatRadhasoami.Blogspot.com

* This Sant Mat History Document is Also Featured in: "Sach Khand, the Journal of Radhasoami Studies"

On the Usage of the Term "Sant Mat" and the Tulsi Sahib Connection

Very much like "Buddhism" or "Sufism" are terms used by many to refer to any number of organizations or spiritual paths, "Sant Mat" is a fairly widely used general term for a certain kind of Eastern spirituality, gnosticism or mysticism. Even as there are hundreds of Sufi Orders and diverse forms of Hinduism, there are millions of people and satsangs, thousands of ashrams, and scores of teachers or organizations in, and outside of, India that describe themselves with the label "Sant Mat".

"Sant Mat" can be defined as: "The Teachings ('Mat') of the Saints ('Sants') or Sages" or "Path of the Masters". In India it's common knowledge that the term "Sant Mat" was coined or adapted by Param Sant Tulsi Sahib of Hathras during the 19th-century. "Sant Mat" was adopted and popularized by Tulsi Sahib as a new name for this spiritual path or genre of mysticism, but the Sant tradition, with its many guru-lineages or branches, is a spiritual movement that dates back many centuries to ancient India.

Sants of Antiquity Long Before the Time of Kabir

It's unknown who the first Sant was in ancient times. There are references in Krishna/Vaishnava texts to Sants. A few of the Rishi Sages who authored certain Upanishads pertaining to the Formless God, Inner Light and Sound Meditation or Nada/Shabda Yoga (some dating back many centuries B.C.E.) also seem to be at the same level as Sants. In somewhat more recent times, in some circles associated with the Tulsi Sahibis, Gorakhnath, a 11th-century Nath Yogi, is considered to be a Sant. Baba Gorakhnath did teach Surat Shabd Yoga. The Kabir Panth tradition of northern Sants includes much Nath Yogi terminology and apparently was somewhat influenced by the Nath tradition. The 15th century poet-mystic and spiritual master Kabir can be credited with helping to expand greatly the influence of the Sants in India, but Kabir was not the first Sant, and it is unknown who his guru was. (Some traditions describe Baba Ramananda as the guru of Kabir, but not everyone agrees with this view.) The first Masters formally called Sants that are usually mentioned in Sant literature are the 12th-century poet Jayadeva, author of the Gita Govinda, and, Visoba Khechar, who was Sant Namdev's spiritual Master (Sant Satguru).

Seeing references in Krishna/Vaishnava Hindu scriptures, Sant Tulsi Sahib of Hathras was of the opinion that the Sant movement dates back to the time of Krishna thousands of years ago, that Krishna knew of Sants during his day.

An Example of Sants Mentioned in a Hindu Scripture Called the Bhagavad Purana

"Such individuals who have achieved the unity of atman (soul) and Param-atman (Supreme Soul, God) are known as Sants. According to the Bhagavad Purana there is no one greater than a Sant in the eyes of the Divine. Lord Krishna says to his disciple Uddhava Ji: 'All devotees like you are very dear to me. They are dearer to me than Lord Brahma, Lord Shankara, my brother Bal Ram, Goddess Lakshmi and even my own soul. Therefore, I walk behind these Sants hoping that the dust arising from their holy feet would touch my body and purify me.'" (Hindu scripture quoted by Swami Vyasanand of the Tulsi Sahib/Maharshi Mehi Sant Mat lineage in his new book, "The Inward Journey of the Soul", new Amazon Kindle e-book)

"There is no end to the number of Sants who appeared in the Yugas [Epochs] of Sat, Treta, Dvapar, and Kali [Yuga]. I sing of the celebrated one I have heard of, and bow my head to all the others.” (Jan Gopal, disciple of Sant Dadu Dayal of Rajasthan in, The Life Story of Dadu Dayal -- The Book of Janma, translated into English by the scholar Winand M. Callewaert, in, "The Hindi Biography of Dadu Dayal", Motilal Banarsidass.)

Of course, mere references to "Sants" in antiquity doesn't really shed light on the specifics of what their teachings and meditation practices might have been, though it can be said that all the elements of Sant Mat are to be found in various older Hindu scriptures. In the section below titled: Vedic Dharma vs. Santana Dharma, see the link to the research of Maharshi Mehi Paramhans.

Commonly used words like "Sant", "Sat", and "Mat", with their roots in Sanskrit, are found in the literature of many spiritual paths originating in India. "Santmat", as a single word referring to the efficacy of following the teachings of Sants does turn up on a couple of occasions in Sant literature during the centuries prior to the time of Tulsi Sahib. It is present in a few verses of Kabir, and is in at least one verse of a poem of Sant Goswami Tulsidas, author of the epic Ramcharitmanas: "Ihaan na pachhapaat kachhu raakhaun. Ved puran santmat bhaakhaun". Clearly however, "Sant Mat" or "Santmat" as the universal name or label for this school of spirituality or Sant tradition begins with Tulsi Sahib during the 19th Century in Hathras, and now has been embraced by millions of souls and scores of spiritual paths based in India.

"The teachings of all Saints are essentially the same. They speak of the 'Kingdom of Heaven' which is within. They show the path and impart instructions to attain it. They do not claim to teach something new or different from what other Saints have taught. Tulsi Sahab declared that he was giving the same teachings as those of Kabir Sahab, Nanak Sahab, Dadu Sahab and other Saints. Tulsi Sahab, for the first time, used the expression 'Sant Mat' or 'the teachings of Saints' to stress the basic unity of the teachings of all Saints." (From the entry for Sant Tulsi Sahib in, "RadhaSoami White Paper on the Religion of Sants and RadhaSoami Faith", published by Dayal Bagh in Agra)

"While the title of Sant Mat (translated as 'Teachings of the Sants') was not coined until the late 19th century by Tulsi Sahib, the philosophical mindset was indeed prevalent for many centuries." (Andrea Diem-Lane, Ph.D., "Lions in the Punjab: An Introduction to the Sikh Religion", from Chapter One, The Sikh--Sant Connection)

Param Tulsi Sahib of Hathras originated the term "Sant Mat" as recorded in the Ghat Ramayan also according to the scholar Parashuram Chaturvedi in his book "Sant Parampara", cited by Mark Juergensmeyer. (See footnote 23, in the chapter titled, "The Radhasoami Revival", by Mark Juergensmeyer, on page 337 in, "The Sants, Studies in a Devotional Tradition of India", Edited by Karine Schomer and W.H. McLeod, Motilal Banarsidass, Delhi, 1987)

"One thing that all factions agree upon, though, is that Tulsi Sahib consolidated the teachings of nirguna bhakti, expounded the path of surat shabd yoga, and was largely responsible for the popular usage of the term Sant mat. His teachings are embodied in Ghat Ramayana, Ratan Sagar, and Shabdavali." (David C. Lane, "The Radhasoami Tradition, A Critical History of Guru Successorship", Garland Publishing, 1992 edition, page 39)

"Tulsi Sahib, for the first time, used the expression 'Sant Mat' or 'teachings of Saints' to stress the basic unity of the teachings of all Saints. Swami Ji later adopted the same expression, 'Sant Mat', in his works." (Janak Raj Puri and V. K. Sethi, "Tulsi Sahib, Saint of Hathras", 1981 edition, Mystics of the East Series, Radha Soami Satsang Beas, Book Department, page 18)

"For all the religious traditions of India, the nineteenth-century was an age of rationalistic reform, during which the attempt was made to systematize beliefs and make practices consistent with doctrines. Tulsi Sahib of Hathras (ca 1760-1843) was at once heir to certain esoteric tendencies in later Sant tradition and a precursor of the new spirit. Stressing the unity of the Sants as a parampara, he taught what he believed to be the common core of doctrines implicit in all the Sants ('sant mat'), and tried to reverse the spread of saguna beliefs and practices among the followers of nirguna panths. Heavily indebted to him was Shiv Dayal Singh (1818-1878), founder of the modern Radhasoami movement." (Karine Schomer, "The Sants", Motilal Banarsidass, Delhi, page 7)

"Tulsi Sahib, a Sant of Hathras from the nineteenth century, recognized that Sants drew upon the teachings of other Sant figures as spiritual resources. Pointing out the common spiritual roots, he identified this movement as a coherent religious tradition, which he called 'Sant Mat', simply meaning a 'Sant faith'." (Andrea Diem-Lane, "The Gnostic Mystery, a Connection Between Ancient and Modern Mysticism", Mount San Antonio College Press, Walnut, CA, 1992 edition, page, 29)

Said Tulsi Sahib: "The principles and tenets of Sant Mat are one and the same, only there is a difference in terminology. Since the same principles have been stated using different names, you become confused and do not understand them. Sat Saheb, that is, Sat Purush, has been described as Sat Nam. And Sar Shabd (True Shabd) has been called A-Nam. The name Nirgun has been given to Niranjan and it is the mind which has been called Ram. What Kabir had said, has been said by other Sants, too. Kabir explained Sant Mat in his own way, other Sants in other ways. The religion of all those who have gained access within is one and the same. Those who lack true understanding, adhere to dogmas and blind beliefs. Those who have spoken on the basis of inner experiences, have sung of the same Panth or path for reaching the Lord."

"Listen, O Phool Das, I have given out the same true secrets which Sants like Kabir Saheb, Dadu Saheb, Rai Das Ji, Darya Saheb, Guru Nanak, Soor Das Ji, Nabha Ji and Mira Bai have spoken of. They, too, have composed similar hymns describing the bliss of the highest spiritual region, whose glory I also have sung, blessed by the grace and the dust of the holy feet of Sants". (Ghat Ramayan, "Param Sant Tulsi Sahib", translated by Sant Das Maheshwari, Agra)

Vedic Dharma vs. Santana Dharma -- Sant Mat or Way of the Sages/Sant Satgurus

I've gotten to know many in the Tulsi Sahib branch of Sant Mat for over a decade now. This includes the followers of Maharshi Mehi and his spiritual successors. Maharshi Mehi Paramhans and others closely associated with the Tulsi Sahib branch of Sant Mat have been in the cultural context of Hinduism what Pythagoreans, Sufis, Gnostics, Jewish and Christian Mystics have often been in relation to their prospective traditions: focusing on the esoteric passages contained in their scriptures and contemplative traditions of meditation practice. They find mystic "jewels" or "gold" embedded in the "mud" of tradition. With many Sants of India this includes references to teachings about a Formless State or God beyond other gods-with-form (nirguna bhakti), and a Yoga of Inner Light and Sound. Some in the west know about the Nada Bindu Upanishad and Hatha Yoga Pradipika with their references to inner Sound meditation, but there are many, many other texts as well. For a comprehensive exploration of mystical elements present in scores of Hindu scriptures, see the book, "Satsang Yoga", Volume One, by Maharshi Mehi Paramhans,
translated into English by Sidheshwar Mallick, published by Maharshi Mehi Ashram, Kuppaghat, Bhagalpur, Bihar. Also see this online article: "Maharshi Mehi -- The Bridge Between Hindu Scriptures and Sant Mat", by Pravesh K. Singh:
https://medium.com/sant-mat-meditation-and-spirituality/2fadde15060d

Who Was Tulsi Sahib's Guru? Our One-And-Only Solid Clue

Everyone in contemporary Sant Mat has a clear idea about their own recent history of masters, at least dating back a few generations. Most trace their lineage of gurus back to Sant Tulsi Sahib of Hathras, India. Tulsi Sahib (1763-1843) is viewed as the adi-guru or founding guru, the "great grandfather" of modern-day Sant Mat. The identity of Sant Tulsi Sahib's guru has understandably been of great interest to many students of Sant Mat history. It's quite normal for followers of a spiritual path to be curious about "the family tree" of previous masters, wanting to know where their spiritual path comes from. So, who was the guru of Tulsi Sahib? And who was that individual's guru? Who was the guru before that? And so on.

Some believe that Tulsi Sahib, the great Saint of Hathras, never mentioned the name of his guru in the writings of his that have survived. For them there is no answer to this question. Tulsi's guru is simply unknown to history, period. In recent years I have established my own view and have come to believe that Tulsi did mention the name of his guru on numerous occasions. This name has been there the whole time. All we need do is notice it in the writings attributed to Tulsi Sahib.

But, Before We Get to That, Let's Talk About the Ratnagar Rao Doctrine

One guru -- Kirpal Singh -- at some point proposed a theory that Tulsi's spiritual master was someone by the name of "Sant Ratnagar Rao", and that this hypothesized missing link guru was a successor of the Tenth Sikh Master: Guru Gobind Singh. This name doesn't appear in the teachings of Sawan Singh, Kirpal Singh's guru. As far as I am aware, the name Ratnagar Rao was not mentioned by anyone in India or the Sant tradition prior to the time of Kirpal Singh. The name Ratnagar Rao in connection with Tulsi Sahib seems to first emerge during some of Kirpal Singh's satsang talks in the 1950's or early 60's. In the late 60's and beyond, the name "Ratnagaro Rao" started to be included in the books and other publications of Kirpal Singh. Respectfully, I disagree with this particular theory and, as you'll see below, I make the case for someone else -- a person known to history -- being the likely initiating guru of Param Sant Tulsi Sahib of Hathras.

There are a few apocryphal tales about Guru Gobind Singh faking his death, living a secret life perhaps under an assumed name, and appointing a successor guru according to several smaller branches of the Sikh religion. The Namdhari Sikh sect is one of those. Ratnagar Rao is another version or variation of this.

In Sikh legend there are several stories about Guru Gobind Singh surviving his assassination at Nanded and living a secret life unknown to his disciples from that point forward, in some accounts for a few years, and in others he is portrayed as living many decades to a super ripe old age of well over a century. For instance, the Namdhari version says Guru Gobind Singh violated the laws of physics and lived to be one hundred and forty six years old!  "Namdharis believe that Gobind Singh lived for 146 years (1666-1812), eventually bestowing the succession on Balak Singh of Hazro in 1812." (see:
https://en.wikipedia.org/wiki/Namdhari#Leaders )

In each of these highly hailographical stories, like the ones mentioned above, someone is named as being the spiritual successor of Guru Gobind Singh, thus inventing a connecting link between the Tenth Sikh Guru to one of several different rival sects or institutions. The specific details, dates, locations, and named spiritual successors vary from one account to another. Each of these is highly contested and disputed by historians.

The Ratnagar Rao version goes like this: Guru Gobind Singh did not die on October 7th, 1708, in Nanded, India after all, but allowing everyone to believe he had passed on, in reality, after his official funeral he lived a secret life incognito, traveling widely from the Himalayas in the north to the Deccan in southern India. As the story goes, eventually the Tenth Sikh Guru acquired a student by the name of Ratnagar Rao or Ratanrav, and at some point made him his spiritual successor. This Rao would have initiated a disciple by the name of Sham Rao or Shyamrav, at some point making him his spiritual successor. This Shyamrav came to be known as Tulsi Sahib, who eventually relocated to Hathras. Thus, this would create a kind of "apostolic succession" from the Tenth Sikh Guru, Gobind Singh, to Ratnagar Rao, then to Sant Tulsi Sahib of Hathras.

So many "IF'S" have to be
perfectly lined up in a row
in order for this "Rao doctrine"
to be so.

And this is why, at every step, the main points of this belief are strongly disputed by Indian scholars. There's nothing particularly Sikh about Tulsi Sahib either. None of the icon images of Tulsi Sahib displayed at the various ashrams directly connected with his lineage in India and Nepal depict him as wearing a turban. No turban. Though there is one section of Tulsi's Ghat Ramayan devoted to a dialogue with a Nanak Panthi with a few quotes from Guru Nanak, not found in the writings of Tulsi Sahib is any frequent usage of the Adi Granth, as one might expect if Tulsi viewed himself as being directly in the lineage of the Sikh Gurus. Quotes from Sikh Gurus including Guru Gobind Singh are rather sparse. And it should also be mentioned that there is no historic record of there ever being a Sant by the name of Ratnagar Rao living in any century of the past. No hymns (bhajans) composed by someone by that name exist. There is no memory of an ashram associated with such a sage -- no old group claiming succession from anyone by that name. There is no evidence for a samadh tomb either -- none of the usual tell-tale signs of a holy man who would have been highly esteemed by at least some small group of devotees or satsangi initiates living in a remote, rural enclave of India. None whatsoever.

Professor Agam Prasad Mathur, one of India’s top historians, weighed in on this theory:

"Tracing the background of the formative influences on the Radhasoami Faith, Shri Kirpal Singh links up the history of spiritual heritage with last Sikh Guru Gobind Singh. He holds that Guru Gobind Singh traveled far and wide and went to Poona in Maharashtra and brought in his fold many a member of the Peshwa family. He presumes, but without any historical basis, that Sham Rao, the elder brother of Baji Rao Peshwa must have come into contact with Ratnagar Rao, a disciple of Guru Gobind Singh and ultimately Sham Rao settled at Hathras and came to be known as Tulsi Saheb. But this statement is not historically true. Guru Gobind Singh died in 1708. The same year Sahu, son of Shivaji, became king of Maharashtra and appointed Balaji Vishwanath as the first Peshwa in 1713. Baji Rao I became Peshwa in 1720 and he was the eldest son of his father (Balaji Vishwanath)."  ("Radhasoami Faith, A Historical Study", published in Agra:
http://www.radhasoamisatsang.org/rsfaith/radhasoamifaith_2_2.htm  )  

Though not many are aware of this, even Kirpal Singh himself described his Ratnagar Rao theory as up-in-the-air and tenuous at best, not a clear-cut established or verifiable history that links Tulsi Sahib to a historic person by the name of Ratnagar Rao or to the Tenth Sikh Guru of the Sikhs. His research into this did not pan out but, perhaps was his noble attempt to sort through apocryphal tales and miracle-stories, desiring to address an obscure chapter of Indian history. Not an easy thing to accomplish to be sure. Indian history is extremely complex. Even basic things such as birth and death dates of major figures like Kabir are very much disputed. Kirpal Singh said:

“History is generally written later on, when nobody any longer knows. I tell you, I was going to write about Tulsi, a great Saint from the East. I wanted to find out His lineage, in connection with the life of Baba Jaimal Singh I wrote. I could not find it. He was the eldest brother who was to succeed to the throne of the Hulkar family. He left the scene, became a recluse, and later on turned out to be a Saint. And the second brother sat on the throne. I tried to find out whether his name was Sham Rao Hulkar, but his name was also not given in history. What was I to do?” (from a talk given at Tustin, California, December 18th, 1963, also republished in the December 1976 issue of Sat Sandesh. See the Sat Sandesh section of the RuhaniSatsangUSA website. Also see: "No New Faith, Mind That": http://www.ruhanisatsangusa.org/nonew.htm  )

No aspect of history should be turned into a dogmatic article of faith that one must be compelled to agree with. I don't believe in a faith-based history to be accepted without question. Am reminded of this saying of Kirpal Singh: "Sant Mat does not ask for blind faith or acceptance on mere authority. It is purely personal and practical. Any belief not based on personal experience and verification of facts has little value." (Some American Press Cuttings, The Washington Daily News, Friday, February 25, 1955, "What is Ruhani Satsang?" http://www.ruhanisatsangusa.org/tours/55/SS55_08.htm  ) 

"I would rather have questions that can't be answered than answers that can't be questioned." (Richard Feynman)

Finding Evidence For Tulsi Sahib's Spiritual Master or Group Affiliation -- Noticing Examples of Guru Bhakti in Sant Texts

In the first part of “Sar Bachan Prose”, Huzur Maharaj Rai Saligram Bahadur provides an introduction to the “Essence of the Teachings of Param Guru Soamiji Maharaj”, the founder of the Radhasoami Faith, a major branch of Sant Mat founded in 1861. It includes Sant Radhasoami Sahib's (Soamiji’s) list of India’s greatest Saints including the name of one fairly unknown guru during those days, a contemporary master by the name of Tulsi Sahib:

“The names of some of the perfect and true Sants, Sadhs and Faqirs who manifested themselves during the past seven hundred years are Kabir Saheb, Tulsi Saheb, Jagjiwan Saheb, Garib Das, Paltu Saheb, Guru Nanak, Dadu Saheb, Tulsi Das, Nabhaji, Swami Hari Das, Sur Das and Rai Das. And some of the Muslim names are Shams Tabrez, Maulvi Rumi, Hafiz, Sarmad and Mujaddid Alif Sani. A perusal of their writings would give an idea of their spiritual attainments.” (“Sar Bachan Prose”, Book One, A Summary of the Teachings of Soami Ji Maharaj, Agra)

And we know just how significant a reference that turned out to be! “One of these things is not like the others”, or in other words, one of the names on Soamiji's list is quite different from the rest, in that it’s the name of a contemporary guru, not a classic Sant who lived centuries earlier. This inclusion of the name Tulsi Sahib on his list is pregnant with meaning. After all, we know that Tulsi Sahib was the guru of Soamiji Maharaj. Soamiji and his wife Radhaji were part of the Tulsi Sahib Satsang community, as were their families and extended families. Furthermore, after the death of Tulsi Sahib in 1843, Soamiji became closely affiliated with a spiritual successor of Tulsi Sahib in the Tulsi Sahib community by the name of Maharaj Girdhari Sahib all the way up till his passing in August of 1860, then a few months later Soamiji officially inaugurated his public satsang in Agra, during February of 1861.

For information about the connection between Seth Shiv Dayal, Girdhari Sahib and the Tulsi Sahib Satsang, see the earlier issue of Sach Khand titled, "Maharaj Girdhari Sahib, The Unknown Guru of Radhasoami History". I also have a revised/updated version of this article here:
https://medium.com/sant-mat-meditation-and-spirituality/maharaj-girdhari-sahib-a-spiritual-successor-of-sant-tulsi-sahib-and-friends-with-soami-ji-maharaj-2f8ffcb7d342

A similar list of Saints was made by Maharshi Mehi Paramhans, and can also be quite instructive, providing us with another example of how to recognize guru bhakti present in the writings of Sants. Here we find the same pattern of earlier gurus of Indian history being listed as the greatest of Sants along with one obscure, contemporary name that is "not like the others", thus revealing who Mehi's guru was:

"Great praise to all the Saints!
In which manner will one pray to them?
My mind is so very dirty and inexperienced,
Saints being destroyers of sorrows do away with the worldly traps,
They are the treasure-troves of knowledge and meditation,
Highly proficient in the techniques of single-minded concentration
and the Yoga of Sound,
They propagate the same in plain language all over the world;
Great are the Sages and Saints like Buddha, Shankar and Ramanand
for eliminating sins,
Sacrifice to the magnificent Saints like Kabir, Nanak,
Goswami Tulsidas and Tulsi Sahib,
Dadu, Sundar Das, Sur Das, Swapach, Ravi Das, Jagjivan, Paltu, etc...,
They are all great benefactors, delivering human beings
from the fears of the world,
Satguru Devi and other Saints are also highly adorable,
Maharshi Mehi sings their magnificence and lies prostrate
at their sacred feet with faith and love."
(Maharshi Mehi Paramhans, Book of Padavali, Hymn #2: Hail to the Sants)

In this case, "Satguru Devi" is the significant name "not like the others". It's the name of his guru. "In 1909 Maharshi Mehi met Baba Devi Sahab in Bhagalpur, Bihar. Maharshi after receiving the practice from a true master was deeply satisfied. Maharshi continued practicing what Baba Devi Sahab had taught him." (Life History of Maharshi Mehi, on page ten of, "Moksha Darshan/Philosophy of Liberation") "Guru Baba Sahib propagated the secrets of Santmat. We were all marching ahead in darkness, not being acquainted with the inner secrets of Santmat. Guru Baba Sahib explained to us all about these secrets." (Padavali, from # 102) "Mehi says that these secrets of the saints lay concealed under various externalities and illusions. Due to Devi Sahib’s grace, all these got fully revealed." (Padavali, Hymn # 71) "Maharshi Mehi always praises Baba Sahib, his Guru, time and again." (Hymn # 101)

The same pattern of guru bhakti references embedded in hymns can also be observed with Tulsi Sahib. He too had similar lists of all-time greatest Saints in the history of India. And one name in particular that appears is pregnant with meaning “different from all the others”, one relatively obscure contemporary guru he proclaimed and elevated as being of the same status or stature as Kabir, Dadu, Nanak, Mirabai, Soor Das, etc... The name of that guru is Sant Dariya Sahib of Bihar.

In Tulsi's spiritual classic known as the Ghat Ramayan a follower of the Kabir Panth asked Tulsi: "Who can be called a Guru? What is the true Panth or path or religion? To what religion do you belong?" During the lengthy discourse that follows, Tulsi Sahib lists names of some of the Saints he considers to be the greatest:

"Listen, O Phool Das, I have given out the same true secrets which Sants like Kabir Saheb, Dadu Saheb, Rai Das Ji, Dariya Sahib, Guru Nanak, Soor Das Ji, Nabha Ji and Mira Bai have spoken of. They, too, have composed similar hymns describing the bliss of the highest spiritual region, whose glory I also have sung, blessed by the grace and the dust of the holy feet of Sants." (Ghat Ramayan section, "Param Sant Tulsi Sahib", translated by Sant Das Maheshwari, 1979, Agra, page 148)

Also from the same Maheshwari translation, again during Tulsi's dialogue with Phool Das of the Kabir Panth about the true teachings of Kabir, Sant Dharam Das, and the Anurag Sagar: "Nanak, Dadu, Dariya Saheb, Mira Bai, Soor Das, Kabir and Nabbaji have all reached the Nabh (sky [Mystic Sky], high region) and have given out the secrets. Their souls have got across and merged there." (page 128)

"To mention a few Sants, I pick up the names of Dadu, Mira, Nabha, Nanak, Dariya Sahib, and Soor Das. Kabir's name I mention again." (Ibid., page 120)

On page 125 we can notice that Tulsi quoted a full-length hymn (shabd) of Sant Dariya Sahib.

And in another section of the Ghat Ramayan recently translated into English by the Tarn Taran Radhasoami Satsang, 2011, in a dialogue with a Nanak Panthi, Tulsi again mentions Dariya, including him on a list of highest Saints: "Guru Nanak Dev Ji, Kabir Sahib, Dadu Sahib, Dariya Sahib, etc... are all against the killing of living beings." (from a pro-vegetarian section, page 256 of Baba Kehar Singh's commentary on the, "Ghat Ramayan") 

It' is somewhat unusual for Tulsi to have frequently mentioned the relatively obscure name of Dariya Sahib, giving him equal status as Guru Nanak and Kabir, but I believe the explanation for this is quite understandable. He's answering the question: "To what religion do you belong?" I am told there are many more references to Dariya in the as yet untranslated portions of his writings currently only available in Hindi. Tulsi has mentioned the name of Dariya Sahib many times in his various satsang discourses and hymns because that's the name of his spiritual master, or the founder of the school of Sant Mat he had been affiliated with. Tulsi authored several books including: Ratan Sagar, Ghat Ramayan, Shabdavali, and Padma Sagar. These references to Sant Dariya in the writings of Tulsi Sahib are there for us to notice. They provide us with our one-and-only solid, tangible clue about the identity of Tulsi Sahib’s guru. As with Maharshi Mehi's references to Baba Devi Sahib, and the high praise displayed in early Radhasoami texts for Sant Tulsi Sahib and Maharaj Girdhari Sahib, these references to Dariya in the writings of Tulsi Sahib suggest his guru affiliation. In the same way, they give us the name of the Sant Mat community Tulsi Sahib had been associated with.

The Sant Mat We Know Can Be Traced Back to Sant Dariya Sahib

(Note: In Sant Mat history there was another Dariya: Dariya Sahib of Marwar, who passed on in 1758.)

Tulsi was born in 1763 and passed on in 1843. He would have been in his teens when Dariya Sahib of Bihar was still alive -- old enough to have perhaps received initiation from Dariya Sahib of Bihar or one of his representatives, in other words. Dariya was a towering figure occupying some of that space in history between the time of Kabir and that of Sant Tulsi Sahib of Hathras. Dariya passed on when Tulsi was around seventeen years of age. Dariya Sahib appointed several Saints to be his spiritual successors: Fakkar Das, Basti Das, Sant Tika Das, and, Sant Guna Das, also contemporaries with Tulsi Sahib, who likely spent some time in Bihar. Bihar was, and remains, home-base of the Satsang of Sant Dariya Sahib.

"He [Tulsi Sahib] has freely used words of Braj, Avadhi, Rajasthani (Marwari), Gujrati, Punjabi and Maithili, which leads one to conclude that, like many other Saints, he must have traveled widely in V.P., Rajasthan, Gujrat, Punjab and Bihar." (J.R. Puri, and V.K. Sethi, "Tulsi Sahib, Saint of Hathras", 1981, RS Books, page 19)

If Tulsi hadn't received initiation directly from Dariya by the age of seventeen, the references to Dariya Sahib in Tulsi's writings still make sense if he received initiation from one of Dariya's successors, which is another possibility. Anyone initiated by those successors would likely have much reverence for Dariya Sahib, the "great master" of Sant Mat during those days. According to texts from the Sant Dariya group, those spiritual successors of Dariya Sahib were authorized by him to initiate people into Surat Shabd Yoga:

“Sat Purush is the living Lord, and His own son serves as the ladder. That ladder is continued through me, says Dariya. Fakkar Das, Basti Das, and Guna Das are the ladders proceeding from me. Whomsoever they appoint as their successors would also be known as ladders. Thus will my line of succession continue…. Those souls who remain in obedience to these successors, shall cross the Ocean of the world.

“How long will this line of succession continue? Kindly relate it to us in your own words, asks Fakkar Das. ‘Listen mindfully, 0 Fakkar Das, I explain this to you, says Dariya:

‘As long as the discipline of the Sound Current
is preserved unadulterated,
The line of succession will truly continue.
But when it is mixed with outer rituals
and display of external garbs,
My Sound Current will part company.
My Divine essence will depart,
And the souls will go into the mouth of Kal.
I shall then come to this world,
And shall proclaim the teaching
of the Sound Current again.
Proclaiming the teaching,
I shall found the line of succession [again].
And emancipating the souls,
I shall take them to my Abode….
For aeons I have been coming,
And imparting the teaching
of the true Sound Current.’”
(Bhajan of Sant Dariya Sahib translated by K. N. Upadhyaya in, "Dariya Sahib -- Saint of Bihar", RS Books, pages 193 & 194)

The above-quoted hymn of Dariya sounds a lot like the Dharamdasi text known as the Anurag Sagar, which describes a Gnostic Manichaean struggle between devotees of the Sound Current and the forces of Kal Niranjan, the negative power, lord of death, time, and illusion. Indeed, the composition style and vocabulary of Dariya seems very close to the Anurag Sagar. According to Upadhyaya's book quoted above, Dariya referred to Sant Dharam Das as the "spiritual successor of Guru Kabir" (see page 4), which very much suggests Dariya and Dariya's initiating guru "Sat Saheb" were likely connected with the Dharam Das/Anurag Sagar/Kabir tradition, as they are the one-and-only branch of Kabir Panth that views Sant Dharam Das as the chief disciple and primary spiritual successor of Guru Kabir. Also it should be stressed that, though the book known as the Anurag Sagar is popular in various branches of Sant Mat these days, historically, this text has its origins with the Dharam Das branch of Kabir Panth, and was only used by them. The Anurag Sagar is not valued by the other branches of Kabir Panth, and of course was totally unknown to Guru Gobind Singh, other Sikh Gurus or other Sant panths. Anurag Sagar is a Dharamdasi sacred text.

Both Dariya Sahib and Tulsi Sahib directed quoted the Anurag Sagar. Both Dariya Sahib of Bihar and Tulsi Sahib of Hathras (also known as Dakhani Baba, meaning, "Saint from the South"), became mystical hardcore reformist voices somewhat critical of the overall direction the older Sant panths were headed in. Tulsi’s and Dariya’s teachings are identical, representing the same esoteric school of Sant Mat, what Mark Juergensmeyer calls "Esoteric Santism" in his book, "Radhasoami Reality".  In my view, the teachings of Tulsi Sahib most resemble those of Dariya Sahib, to the degree that, based on a close examination of the internal evidence provided in the writings of Tulsi Sahib: theology, vocabulary, style, imagery, quoted materials including the Anurag Sagar (an obscure Dharamdasi scripture), stance towards the mainline Kabir Panthis and other Sant panths, that the primary influence upon Tulsi was Dariya Sahib and the "Dariya School of Sant Mat." And Tulsi himself ended up becoming one of those "ladders" or gurus himself -- a huge influence, central figure and founding master (adi guru) for many in the world of Sant Mat as it is now known. Even for the popular usage of the term Sant Mat we have to thank Tulsi Sahib.

"During the later stages of Sant tradition, figures have arisen who have spoken out against the established panths as providing little access to the true Sant teaching, which is perceived as leading to inner experience. Soamiji was one. Tulsi Sahib, his predecessor, argues sharply with panthi characters in his Ghat Ramayana. Earlier, in Bihar, Dariya Sahib was taken as an incarnation of Kabir, come again, to spread the true teaching on seeing the degeneration of his panth." (Daniel Gold, "The Sants", page 325)

Background About Sant Dariya Sahib of Bihar, a Towering Figure in Sant Mat History Just Before the Time of Sant Tulsi Sahib of Hathras and the Radhasoami Movement

“Dariya Sahib of Bihar (1674-1780) was born at village Dharkandna in Arrah district near Dumraon [in the State of Bihar] at the house of his maternal grandfather. He was the son of Puran Shah (a Muslim of Ujjain) whose ancestors ruled Jagdishpur near Buxar. He is believed to be the incarnation of Kabir, who affirmed this to his mother when he was one month old, and it was Kabir who christened him as Dariya.* At the age of 9 he married but before it could be consummated, at 15, he renounced worldly pursuits, although he continued to live as a householder. At the age of 20, he ac­quired higher spiritual knowledge and at 30, he set up his congregation. Being a Muslim by birth, a large number of his followers even today offer prayers in the Muslim style...His major works are Dariya Sagar and Gyan Deepak. He declared that his goal was Sattpad (HAQ), which is far beyond the pale of the Koran, the Vedas, and above the three lokas viz. Pind, Und and Brahmand. He declared that Ram... Brahma, Vishnu, Mahesh, etc. cannot be the instruments of emancipa­tion from transmigration and that it is only the SATTNAAM which is the Sar Shabd (the Seminal Name) and which can obtain deliverance from the claws of Brahman (Kaal) and Maya (Prakriti). The dervish is one who is not involved in Kalima or Aumkar but who follows the Alif, the symbol of One, Absolute Satt Purush. The seeker must have only medi­tation to rely upon, one desire (aas), one conviction (vishwas or biswas), only the love and certitude of the Great Name, and such a seeker alone can be the true slave (daas) of a saint, fully capable of discriminating between the fleeting and the permanent (vivek)." (entry for Dariya Sahib in the, "Dictionary of Indian Religions", by M.G. Gupta, M. G. Publishers and Huma Books, Agra)

*Kabir appearing: Kabir/Sat Saheb/Sat Purush: In other accounts, the living master who gave Dariya his name and eventually initiated Dariya into Sant Mat Meditation (Surat Shabd Yoga) was called "Sat Saheb". "Dariya never looked upon him as a human being, and always referred to him as the Lord or Sat Purush.” (K.N. Upadhyaya)

Sant Dariya was born in 1674 in the Rohtas District of Bihar, India. He was brought up and remained at that place for most of his life. Dariya was apparently given his name by the family guru, Sat Saheb. "Dariya’s birth was celebrated with great festivity. After the baby was one month old, a holy man visited his place and the mother brought the baby before him. This holy man carefully looked at the baby from head to foot, asked the mother to take very good care of the baby and named him Dariya, to be so recognized later. Dariya never looked upon him as a human being, and always referred to him as the Lord or Sat Purush." Sant Dariya got enlightenment at the age of twenty years. He was initiated into Inner Light and Sound Meditation, Shabd Naam, by the same Satguru mentioned above, Sat Saheb, that had been a major influence on Dariya’s life. (See the book, “Dariya Sahib, Saint of Bihar”, by K.N. Upadhyaya, RS Book Department, Science of the Soul Research Centre)

Rare Quotes From Sat Saheb, Dariya's Guru:

“The ultimate Realm is Akah* (Unspeakable)
Which is fully contained within the inner mirror.
The Akah* is the source of true Naam (the Sound Current)
This (Naam) is the truest spiritual technique.”
(Sat Saheb)

*The term “Akah” has been used by Kabir also as the ultimate Abode of Anami Purush. One can wonder if this Sat Saheb was a disciple of Sant Dharam Das or his son and successor Churamani Naam, or Shundarshan Naam -- in other words, one of the early masters in the Kabir/Sant Dharam Das line of gurus.

“You have been given the seal to imprint the souls,
And you know that the transaction is carried on
through the True Name (SATNAM).

“Whosoever comes, bearing the imprint of your hand
I will take him to the other shore.

“Priceless indeed, is my Name.
Let one hold fast to it with proper concentration.
Near such a person Kal [lord of time, death and illusion] shall not go.
While rising or sitting, let him fix his attention on it,
And let him develop love for the Divine Light within.
Let him abandon all deceptive worship
of the gods and the goddesses.
Let him be absorbed in his real Lord,
realizing Him to be the Truth.
While rising and sitting, the Supreme Lord
should be the center of his attention,
And let him remain merged into the Sound Current.
By taking refuge under the Truth in such a way,
he will certainly overcome Kal.”

-- Sat Saheb the spiritual master of Dariya Sahib (speaking to Dariya about his future mission as a Sant Sat Guru. The quote is from Upadhyaya's book, one of the few in English to feature excerpts from the many writings of Sant Dariya. And, via email, Domain Singh of the Sant Dariya Mission has expressed to me his approval of Upadhyaya's book.)

Sat Saheb, Dariya's spiritual master, must have been associated with the Sant Dharamdas/Kabir line of Masters, as Dariya’s writings reveal he was greatly influenced by the teachings of Kabir, Sant Dharamdas, Dharamdasi literature like the Anurag Sagar, and according to those affiliated with the Sant Dariya branch of Sant Mat, Sant Dariya Sahib of Bihar is even believed to have been a reincarnation of Guru Kabir. (see the Sant Dariya Mission website, Atreya, page 66, and “Darshana International”. Also see Wikipedia:
https://en.wikipedia.org/wiki/Bihari_culture#Religion )  Domain Singh, the webmaster for the Sant Dariya Mission website told me that the name Sat Sukrit is considered to be a very sacred name in the Dariya Panth. According to the Dharamdasi tradition of Kabir Panth, Sat Sukrit is Kabir's original name during a previous age and epoch of time known as the Sat Yuga: "In Sat Yuga my name was Sat Sukrit...." (Anurag Sagar, page 96: https://www.spiritualawakeningradio.com/anurag_03_kabir.pdf )

“This connection between Dharamdasis [Kabir-Dharamdas group/Esoteric Santism] and Radhasoamis, to which the Anurag Sagar has lead us, is confirmed by another set of writings venerated by Radhasoami leaders but little known outside of Radhasoami and Dharamdasi circles: the poetry of Dariya Sahib [who authored around twenty-three books]. Dariya Sahib was an eighteenth-century poet who lived in a Dharamdasi region of Bihar and referred to both Kabir and Dharam Das as his predecessors. Like the author of the Anurag Sagar, he viewed Kabir as a divine and mystical force and enumerated aspects of the ascending realms of consciousness in a manner remarkably similar to that one sees in Swami Shiv Dayal’s 'Sar Bachan'. Dariya Sahib is listed by Brahm Sankar Misra as one of India’s great saints…” (Mark Juergensmeyer, “Radhasoami Reality -- The Logic of a Modern Faith”, 1991, Princeton University Press, page 29)

See, “The Anurag Sagar”, published by Sant Bani Press: https://www.spiritualawakeningradio.com/anurag-sagar
See, “Dariya Sahib, Saint of Bihar”, published by Science of the Soul/RS Books;
See the Sant Dariya Mission website:
http://www.SantDariya.org/Default.aspx 
or my back-up copy of that Sant Dariya Mission website at: https://TheHolySound.com/sant-dariya-saheb-bihar/index.html

By the way, "The Anurag Sagar" or "Kabir's Ocean of Love", of course was not authored by Kabir but probably was composed by Sant Dharam Das or one of his successors. No doubt many have written under the name "Kabir". For instance, a similar book featuring a dialogue between Dharam Das and Kabir called "Sukh Nidan" was composed around "1729", and another Dharamdasi text, Amar Mul, "is of still later origin", according to G. H. Westcott in, "Kabir and Kabir Panth", 1907. These are but a few volumes of a large corpus of Dharamdasi literature known as, "The Kabir Sagar."

IMAGE -- Sant Tulsi Sahib: Sant Tulsi Sahib (younger) of Hathras Meditating: I can’t help but noticing that Tulsi had an appearance quite similar to Dariya: the bare-chested yogi sitting in the lotus position with a puffy beard. Not always, but sometimes spiritual successors adopt a similar appearance and clothing as their master. Of course there’s no hard and fast rule about this, and it is the soul and inward state of enlightenment that matters, not appearances, but nevertheless it’s common for there to be styles and customs unique to certain regions, satsangs and time periods. Shri Surswami looked a lot like his guru Sant Tulsi Sahib, wearing a similar blanket made up of a patchwork of many colors. Some of the Agra Radhasoami Masters had a distinctive kingly or majestic appearance. The one contemporary Sant Satguru that Sant Tulsi Sahib mentioned in his writings was Sant Dariya Sahib of Bihar.

The Origin of the Five Names, the Panch Naam Mantra

In some branches of Sant Mat and Radhasoami, part of the meditation instructions includes the use of five special names. These particular five names serve as the mantra -- sacred names used during meditation practice and simran/zikhr (remembrance).  These names appear in the Sar Bachan Poetry of Seth Shiv Dayal Singh, (Soamiji Maharaj, a.k.a. Sant Radhasoami Sahib, founder of the Radhasoami Satsang).  The consensus is that Seth Shiv Dayal Singh had been given instruction about the use of these five names or panch naam by his guru: Tulsi Sahib.

These five names are in fact used by the Tulsi Sahib group based in Hathras. David Lane, accompanied by Mark Juergensmeyer, recalling a visit to India and an encounter with Sant Prakash Das of the Tulsi Sahib Ashram or Mandir: "...The Mahant we spoke with in Hathras (1978) said Tulsi gave out the five names.... He was part of Tulsi's lineage." (Radhasoami Studies Yahoo Group)

So, who was using the panch naam mantra -- these five names -- prior to the time of Sant Tulsi Sahib? It's an important question as it may shed further light on the identity of Tulsi Sahib's guru and the origins of this spiritual path called Sant Mat. If Tulsi Sahib did not invent the usage of the five names himself, then it's rather likely he was continuing the practice he had learned at the feet of his own guru, reflecting an even older tradition of Sants. It would be most informative to know the identity of this earlier Sant Mat path that represents the "people of the five names", if you will, those who chanted these sacred mantra-words during earlier centuries.

There is a great chapter in, "Radhasoami Reality" titled, "Remembering a Hidden Past", that explores the origins of "Esoteric Santism" and it's connections to the Kabir Panth, specifically the Dharamdasis -- the Sant Dharam Das branch of Kabir Panth, Anurag Sagar, Dariya, Tulsi Sahib, and Seth Shiv Dayal Singh:

"Dharamdasi teachings about the cosmic realms are quite similar to Radhasoami's; like the Beas branch it gives the panch nam (five names) as one of its mantras at the time of initiation; Dharamdasi practitioners listen for the sacred sound from the right-hand side, as Radhasoami devotees do..." (Mark Juergensmeyer, "Radhasoami Reality", page 28)

My fellow Sant Mat researcher and friend Lars from Sweden shared a copy of a letter with me that he received from Prakash Muni Saahab, the Aacharya of one of the major branches of Dharamdasis, with headquarters at the Shree Sadguru Kabir Dharmdas Saahab Vanshawali in Damakheda, Distt. Raipur (M.P.). In this letter, the Kabir Panth guru (or his secretary writing on his behalf) was replying to various questions. This is an interesting paragraph from this letter referring to an initiation (Nam Daan) that includes a form of panch naam -- five names:

"Yes, one has to take 'Nam Daan' from the guru. Nam Daan (introducing five names) is a religious ceremony started by Guru Kabir Saheb himself when he gave 'The Five Names (Saarshabd) to Dhani Dharamdas Saheb at Bandhavgarh Dist., Umaria Pradesh."

That name "Prakash Muni" is one of the "forty two" spiritual successors of Kabir mentioned at the beginning of the Anurag Sagar. In both of the main branches of the Dharam Das Kabir Panth (a line of married gurus in one branch, and celibate gurus in the other line) the names of the gurus are assigned  based on this list of "forty two" names.

Based on my research into the Dharam Das Kabir Panth I am NOT of the view that the paragraphs above from Mark Juergensmeyer and Prakash Muni constitute proof of the the five names of Tulsi Sahib being used by Dharamdasis, but it does suggest that we are at least getting very close to the source: the world of Guru Kabir and Sant Dharam Das. From various correspondence I've learned that the five names (panch naam) used by this Kabir Panth group based in Damakheda are actually a different group of names. They are beautiful words, all of which correspond to the Sach Khand level and are names for the Sound Current. They are not however the same five names corresponding with the astral, causal levels, Bhanwar Gupha, etc.... used by Tulsi Sahib and in some of the more recent forms of Sant Mat. The Kabir Panth also gives initiates something called "the Guru Mantra", a long phrase.

The Many Names of the One Nameless God (Anadi, Anami)

Mantra words seem to vary greatly over time, from group to group -- even within the same group! guru to guru, and from location to location. Some current and past well-known gurus of Sant Mat have had the practice of initiating Indian and western disciples with the five familiar names and Muslim disciples with a different group of five Sufi-sounding names. These are Persian or Arabic words with a beautiful cadence that have essentially the same meaning as the five Hindi names. Am not sure how far back this practice goes, but I have seen these five Sufi-looking names in the Sar Bachan Poetry of Soamiji, other Agra Radhasoami writings, and they were mentioned by Maharshi Mehi. I do recall seeing some of them in the writings of Tulsi Sahib as well. This practice could date back prior to the time of Kirpal and Hazur Baba Sawan Singh, in other words. The Dadu Panth of Rajasthan has a mantra in the public domain, so I can say what it is: Satya Raam. Raam is a name often mentioned in the hymns of the early Sants like Namdev and Kabir. As I mentioned, some in the Kabir Panth use a (different) group of five names, and/or the Guru Mantra. There is one "TRUE NAME" that turns up quite universally in the teachings of Sikh Gurus, Kabir, Dariya, Tulsi, and Radhasoami traditions -- one of the five names many are familiar with. Tulsi Sahib, Seth Shiv Dayal Singh and his early initiates all used the same five-name formula of panch naam. According to Agam Prasad Mathur in, "Petals of Love", during 1886 the name Radhasoami was introduced by Seth Shiv Dayal Singh and his close disciple Huzur Maharaj Rai Saligram Bahadur. Like Satya Raam, Radhasoami is a public domain mantra, not a secret name or phrase. Many in what became known as the Radhasoami Satsang of Agra adopted the new mantra Radhasoami. Other close disciples of Seth Shiv Dayal Singh, though embracing the new name for their Sant Mat path (which became known as the "Radhasoami Faith") nevertheless retained the older practice of the five names. One early disciple of Seth Shiv Dayal Singh by the name of Sant Gareeb Das (Garib Das) followed a "middle way" or kind of "middle path" approach between those two major factions and began using both the five names and the new name Radhasoami.

I've been corresponding with a satsangi affiliated with the Sant Gareeb Das Radhaswami Satsang. Yes, they are still around! with a satsang remnant in Agra, and they have a small center at Sarai Rohilla, Delhi. Sant Gareeb Das was another major disciple of Soamji (Shiv Dayal), and provides another alternative source of valuable insight into the teachings of Seth Shiv Dayal Singh (questions about Tulsi Sahib, Girdhari Sahib, panch naam vs. Radhasoami naam, etc... Plus, Gareeb Das was probably a follower of the Tulsi Sahib group in Hathras before he embraced Seth Shiv Dayal Singh as his spiritual master). I took the opportunity to ask this initiate if he was taught to use the five names or Radhasoami. He said in this group they use the five names AND Radhasoami -- "the six names", if you will. In their view, they quite rightly see all of these names of the One God as interchangeable: the five names equals Radhasoami; Radhasoami equals the five names:

"When you sing the name 'Radhasoami', you do the simran of the 'Five Names'." (Gareeb Das, disciple of Soamiji Maharaj, Book of Anmol Bachan) This is also the teaching of Seth Shiv Dayal Singh in his Sar Bachan Radhasoami Poetry volumes.

Also see, "The Last Words of Soamiji Maharaj":
https://medium.com/sant-mat-meditation-and-spirituality/document-the-parting-instructions-last-words-or-commandments-of-soamiji-maharaj-shiv-dayal-seth-b717191c7a57

As with the three types of Hindu and Sufi panch naam, the Guru Mantra used by the Dharam Das Kabir Panth is a secret mantra that devotees aren't supposed to reveal publicly. It's somewhat of a disadvantage for me here to both be discussing the use of secret mantra words and yet honoring these traditions by not divulging them. My work-around solution is providing links and screen captures to online documents containing the panch naam/five names used by Tulsi Sahibis, and by some other Sant Mat and Radhasoami paths. Those who are acquainted with these names already will be able to search for them and verify that they are indeed present in these fascinating documents, and should be sufficient proof.

As initiates of Sant Mat who are acquainted with the Sikh scriptures know, the third name of this panch naam or five name mantric formula used by Tulsi Sahib is completely missing from the Gurmukhi, Punjabi world of the Ten Sikh Gurus and Adi Granth (Sikh scriptures), which of course is another death-blow to the Ratnagar Rao theory mentioned above. If all five of the names are not present in the language and tradition, not being used in the Sikh line of masters, how could they have been communicated by Guru Gobind Singh, the Tenth Sikh Guru, to a hypothetical missing link guru given the name Ratnagar Rao, and from there communicated to Tulsi Sahib (Dakhani Baba, the Saint of the South)??

The Panch Naam Words Traced Back to Kabir/Dharamdasi Texts

One of the five names is nowhere to be found in the Sikh world, however, the third name -- indeed all five of the names of Tulsi Sahib's panch naam mantra -- are to be found present in the Sant literature associated with Guru Kabir and Sant Dharam Das! I can not say with certainty when these five names were first adopted by a Kabir Sant Satguru (or Dariya's Guru, Dariya, or Tulsi) as a mantra in this Kabir line of masters, but I will say that these names, which are associated with the inner cosmology and Sound Currents of the Sants are to be found in certain writings of the Kabir tradition, and in other Sant writings that make use of the literature of this Kabir tradition. The "people of the five names" and "the people of the Anurag Sagar" are one and the same community: the Dharamdasis. This is the source-group and Sant tradition for the five names that existed in India prior to the time of Dariya Sahib, Tulsi Sahib, and Seth Shiv Dayal Singh!

See this mystical poem attributed to Kabir about the Ascension of the Soul called: “Kar nainon didar mahal men piara hai” ("See Your Beloved Lord in the Temple of Your Own Body"). Follow the link and you'll find two translations of this "Esoteric Santism" type mystical poem of Kabir that contains panch naam words. The first translation is popular in Radhasoami circles and quoted by Sawan Singh. The second version comes from the original Sri Ram Chandra group, a lesser-known Sant Mat/Sufi path that often quotes Dharamdasi Kabir literature, especially an esoteric Kabir text called the, "Granth Adibhed". The page also contains screen captures of certain pages along with icon images of Kabir, Dariya and Tulsi Sahib:
https://medium.com/sant-mat-meditation-and-spirituality/great-poem-of-kabir-about-the-ascension-of-the-soul-called-kar-nainon-didar-mahal-men-piara-hai-db2b0fcdc644

From the Sri Ram Chandra group, containing some of the five names, is, "The Secret of Realisation", by Dr. H. N. Saksena: https://www.scribd.com/doc/103894359/The-Secret-of-Realisation-by-Dr-H-N-Saksena



This is a link to a book from the Sri Ram Chandra group called, "The Science and Philosophy of Spirituality", by R. K. Gupta. Note, there is a document search engine at Scribd:
https://www.scribd.com/doc/103895433/The-Science-and-Philosophy-of-Spirituality-by-R-K-Gupta


Lord of Light in the Astral Level of the Thousand-Petaled Lotus -- Sufi and Sant Terms

The Sufi Saint Lalaji, a.k.a. Ram Chandra of Fatehgarh commenting on the teachings of Kabir using a lesser-known Dharamdasi text from a smaller branch of the Kabir group that sees itself as "the real line of Dharma Das":

"Saint Kabir has talked of twenty-one Lokas or Chakras in his treatise ‘Granth Adibhed’. Giving an account of the process of creation, Saint Kabir refers the Absolute Truth as ‘Purush Ninavam’ i.e. ‘the Nameless’....

"...The ‘Second Void’ is at the ‘Trikuti’ in the human body. The Sufi saints call it as ‘Musallasi’. This is the place of the revelation of the four Vedas or the other divine books that descended as a divine order according to the belief of different religions. Here the sound of ‘Omkar’ echoes. The Sufi Saints have described this sound as ‘Hoo-Hoo’ [HU]. This is the place of the origin of the five gross elements and the three ‘Gunas’, which are created by the ‘Prakriti’ and ‘Purush’. The creation beyond this was the material creation and the ‘Jeevas’ (embodied souls) descended from the ‘Nirgun Parbrahma’.

"The ‘First Void’ is at the ‘Sahstradal’, which is located at a height little above the eyebrows and towards the backside of the head in the human body. It is called ‘Alam-e-Jabroot’ by the Sufi Saints and is also known as the abode of Lord Trilokinath. The ‘Avigat Purush’ has taken the form of ‘Niranjan’ and tremendous Light here."
 
ALL FIVE of the panch naam names are present in Dharamdasi Kabir writings and writings by this Ram Chandra Sufi/Sant Mat path that's using the "Kabir Granth Adibhed."

It's hard to know for sure the exact dates of the first gurus in the Dharam Das Panth and other Kabir Panths, as this seems to be somewhat obscured by the fog of history, but the panch naam mantra names might even have been used during the time of the historic Kabir. The reason I suspect they might have been is because of the possibility that the five names were in use in the Nath Yogi tradition that existed in India prior to the time of Kabir and Sant Dharam Das.



The Ten Sikh Gurus are quite well-known. The Adi Granth (Guru Granth) is easy to get. There are even several translations of Sikh scriptures accessible to anyone for free on the web. I can see why it would be so easy for English-speaking westerners interested in Sant Mat to see the Ten Sikh Gurus as being a kind of "primary line of masters" before the time of Soamiji Maharaj. However, the world of Kabir and successors, Kabir Sagar volumes, bhajans of Dharam Das, other compositions of Kabir lineage gurus, Sat Saheb, Dariya Sahib with his twenty three books, and the four or five volumes of Sant Tulsi Sahib are far more obscure. For the most part, these are available only in Hindi, virtually unknown to most, especially in Europe and North America. Thus, there is a great need to focus on what has been translated, the information which has come to light, and begin the process of researching that Sant Mat history prior to the time of Soamiji Maharaj and Sant Tulsi Sahib. For me, what comes into view is another "line of masters", a treasure-trove of Sant Mat literature, and a much more precise history of the Path.  

IMAGE: A Big-Picture View of Succession, from Kabir to Contemporary Sant Mat, with Some Key Figures In Between

A Panch Naam of the Nath Yogis?

A possible connection to the earlier Nath Yogis is something I have yet to research thoroughly, but scholars often point out that Nath terminology is very much present in hymns attributed to Kabir, Dharam Das and other Sants: "It is perhaps not surprising to find that the Naths have had a close and formative influence on the Dharamdasis." (Mark Juergensmeyer, "Radhasoami Reality", page 30) On the relationship between Kabir and the Nath Yogis, also see Linda Hess, "Studies in Kabir", pages 122-125. Charlotte Vaudeville in her book, "Kabir", volume I, 1974, Oxford at the Clarendon Press, writes: "Circumcised or not, Kabir was officially a musalman, through it appears likely that some form of Nathism was his own ancestral tradition. This alone would explain his relative ignorance of Islamic tenets, his remarkable acquaintance with Tantric-yoga practices and his lavish use of its esoteric jargon. The fact is that, though Kabir is not himself a Nath-Panthi, though he ridicules the Gorakhnathis' paraphernalia and even more their pretensions to immortality, he appears far more conversant with their basic attitudes and philosophy than with the Islamic orthodox tradition." (page 89)  That particular Kabir book by Vaudeville is a great resource showing the dominant influence of Nath teachings present in the Sakhis of Kabir, including references to Surat Shabd Yoga as a central practice. For the moment however, it is yet to be fully confirmed by me whether the five names are also part of this shared Nath terminology. Seems very likely though.

"Gorakhnath taught his fellow men to stop searching for God in idols and look for Him in their own hearts. 'Turn your gaze inwards'. Gorakhnath and his disciples cried out for God using these sacred words, Alakh Niranjan. Alakh meaning invisible and Niranjan meaning unblemished, immaculate, purest. The Gorakhnathi Yogis consider the Guru to be equal to God. Gorakhnath has showed the path of Laya Yoga to the world. Laya Yoga includes easily practicable meditations of Anahata Nada Sound, the Atma-Jyoti (light of the soul in the third eye ) and so on." ("Great Yogi Gorakhnath, The life of Yogi Gorakhnath and his legends. His influence on Indian spirituality through the ages": https://www.scribd.com/doc/28679027/Great-Yogi-Gorakhnath ) 

If you Google "Gorakhanath", and a few of the five names, one finds a few documents online that show some of the five names are present in the Nath Yogi tradition -- for instance:
http://documents.mx/documents/vihangam-yoga-divya-jeevan-katha.html
Some are saying this about the five names being in the Nath Yogi tradition but truly reliable sources would be direct translations of Nath writings including the Granth of Gorakhanath. I do notice that many of those have now become available in English. This is the next frontier of research for me. ////////

IMAGE: Sant Dariya Sahib of Bihar