A Sikh Sant Mat Connection Truly Commences With Baba Jaimal Singh, by James Bean

A Sikh Sant Mat Connection Truly Commences With Baba Jaimal Singh, by James Bean

“Soamiji Maharaj, the first guru of Radhasoami Faith, was born on 25th, August 1818, in a Khatri family, residing in Panni Gali, Agra and His worldly name was Shri Shiv Dayal Singh Ji.” Pipal Mandi Hazuri Bhawan website (and based on the Biography of Soamiji Maharaj): https://www.radhasoamisatsang.org/pppdsoamiji

“His father, Lala Dilwali Singh (a Sahejdhari Khatri Sikh, belonging to the order of Nanak Panthis), was devotedly attached to Jap Ji, Raho Ras and Sukhmani (Sikh scriptures), which he read from day to day with great religious fervor and deep reverence.” (A Great Saint Baba Jaimal Singh His Life and Teachings, By Kirpal Singh, page 8)

Swami Ji however, though on record for being fond of the teachings of Guru Nanak and the Adi Granth, is not depicted as wearing a turban or having a “Sikh” appearance. Khati Sikhs are not a mainstream Sikh sect. Non-initiated Sehajdhari Khatri Sikhs adhered to Sikh spiritual teachings without adopting the outward physical emblems of the Khalsa.

On the Sahej Dhari Khatri Sikhs: “Sahaj-Dharis are a sect of Sikhs who differ from other Sikhs in their observance of religious practices. Unlike Kes-Dhari Sikhs, Sahaj-Dharis do not wear uncut hair and may reject other injunctions of the Rahit, the Sikh code of conduct. They also do not adopt typical Sikh personal names.

“Historically, Tat Khalsa scholars believed “sahaj-dhari” meant “slow-adopter,” suggesting a path to full Khalsa membership. However, it is more likely derived from Guru Nanak’s use of “sahaj,” signifying the soul’s liberation. This group often includes members of higher castes who may not observe the Rahit to maintain their social status. The exact number of Sahaj-Dharis is difficult to determine, as some families may only initiate their eldest son as Sikh, leaving others to identify as Hindu or Sikh. They emphasize a special regard for Guru Nanak and his teachings.” Britannica: https://www.britannica.com/topic/Sahaj-Dhari#:~:text=Unlike%20Kes%2DDhari%20Sikhs%2C%20Sahaj%2DDharis%20do%20not%20wear,use%20of%20%22sahaj%2C%22%20signifying%20the%20soul's%20liberation.

Those folks were rather distant from the Sikh world and its traditions and fundamentalisms, reminding me of the relationship between the Unitarians and Christianity.

Furthermore, Soamiji and his family became followers of Sant Tulsi Sahib of Hathras, became initiates of Sant Mat.

Tulsi Sahib was not Sikh. There’s absolutely nothing “Sikh” about Tulsi Sahib. He had no associations with Sikhism or Sikh gurus (assuming there were some) and did not often quote the Adi Granth in his writings. Granth quotes are sparse in the teachings of Sant Tulsi Sahib of Hathras. As I’ve traced the Sant Mat guru lineage, before Tulsi Sahib was Sant Dariya Sahib of Bihar from a Dharamdasi region of Bihar District and earlier Sant Dharam Das gurus don’t seem to have any association or background with Sikhism or Sikh gurus. Not near the Punjab. Few “Singh’s" but scores and scores and scores of “Das’s”.

So other than Soamiji, family members and associates being fond of the verses of Guru Nanak and those other four earlier Sikh gurus who were the major contributors to the Adi Granth, WHERE DO turban wearing gurus with Sikh ethnic backgrounds dressed in white attire appear in Sant Mat? With Baba Jaimal Singh, one of the three prominent disciples and successors of Soami Ji Maharaj.

“It was in 1838 that Baba Jaimal Singh was born in the village of Ghuman in the Gurdaspur District of the Punjab, to a family of pious Sikh cultivators.” (A Great Saint Baba Jaimal Singh, His Life and Teachings, page 21). As the biography documents it was Baba Jaimal Singh who became mainly interested in the spirituality and mysticism described in the Sikh scriptures, and this quest eventually lead him to the door of Soamiji Maharaj in order to be initiated into the mysteries of Naam by a living teacher. See, the biography of Baba Jaimal Singh: https://www.ruhanisatsangusa.org/pdf/Baba%20Jaimal%20Singh%20-%20Kirpal%20Singh.pdf

“One of the great spiritual biographies in the history of Sant Mat and Radhasoami literature written by the late Kirpal Singh. It tells of the fascinating story of a young Sikh boy, Jaimal Singh, who goes on a quest to find an enlightened master who can reveal the secret of the Five Melodies as mentioned in the Guru Granth Sahib. Baba Jaimal Singh meets many yogis and sages in his quest to unravel the mystery of the Inner Sound Current.” For more, there’s the audio book, Baba Jaimal Singh and His Quest for the Secret of the Sound Current. A Biography: https://youtu.be/Hz60EVTkcuw?si=rTbzi3VwOJY2jPVG

It’s with the successors and offshoots of Baba Jaimal Singh that we get a lot of gurus and followers with Sikh backgrounds, wearing turbans, etc… In addition to Hazur Baba Sawan Singh and successors I’m also including here the Tarn Taran gurus and the many Radhasoami satsangs that, though not as well-known in the west, are legion and have also branched out all over India and around the world.

Baba Bagga Singh: https://rstt.org.in/satgurus/baba-bagga-singh-ji.php#:~:text=As%20he%20grew%20older%2C%20Baba%20Bagga%20Singh,his%20colleagues%20by%20Baba%20Jaimal%20Singh%20Ji.

More on Baba Bagga Singh of the Tarn Taran Radhasoami Satsang: https://rstt.org.in/history.php#:~:text=He%20left%20for%20his%20heavenly%20abode%20on,Soami%20Dera%20Baba%20Bagga%20Singh%2C%20Tarn%20Taran.

Studies in the Sar Bachan Radhasoami Poetry of Swami Ji Maharaj - Light and Sound on the Path

 

 

Soamiji Maharaj, Sar Bachan Radhasoami Poetry

“This phenomenal world is like a dark night (with hardly a ray of light to relieve its darkness, ignorance and delusions); the only light in this world can emanate from the form of the guru who shines and radiates like a moon. It is that light alone which sheds coolness all around the heart and the luminescence of his discourses spreads like moonlight. There is none bigger and greater than my guru*; all others are besieged by Kaal (the force that deludes, beguiles, bewilders and blinds one to reality). It is only some rare gurumukh who looks for the Satguru; for all, except the guru-oriented, are mind-oriented and are his (Kaal’s) cherishers.”

*Note: The initiating spiritual master of Soamiji Maharaj was Sant Tulsi Sahib of Hathras, India. After Sant Tulsi’s passing in 1843, Swami Ji was affiliated with Sant Tulsi’s successor Sant Girdhari Sahib of Lucknow. After Sant Girdhari’s passing in 1860, Swami Ji began his own public satsang and spiritual mission in the city of Agra. During 1866 when the name “Radhasoami” came into usage, Swamiji’s satsang became known as the Radhasoami Satsang. “Radhasoami” is pronounced “Ra-Dha-Swam-e” and means “Lord of the Soul, a high holy name for the Supreme Being in the Eighth Heaven, also known as Anami Desh.

About the Lost Letters, Papers, and Articles of Soamiji Maharaj

"One thing which Chachaji did and which will be always remembered was that one day, heaven knows what brainwave he had, he tied up into a bundle many letters of Soamiji Maharaj in His own handwriting, His other papers, as well as many articles of His use, and dropped the bundle into the well at Soami Bagh sanctified by Soamiji Maharaj. He then went to Lala Tote Ram and told him what he had done. Hearing him, Lala Tota Ram gave out a shriek and said, 'O Chachaji Saheb, what have you done?' Chachaji Saheb replied, 'Brother, I know the value of these things. There is no knowing in whose hands these precious things will fall and whether they will be preserved with due care. That is why I thought that I should rather drop them in the well sanctified by Soamiji Maharaj Himself '. Said Lala Tota Ram, 'But we are here who can realize their worth. You could give them over to us.' Be that as it may, Chachaji Saheb, too, very much repented his action afterwards, but what could be done? Done is done and cannot be undone. It is a matter of some satisfaction, however, that the well into which the mouthwash of Soamiji Maharaj and the water sanctified by Him had been poured, also turned out to be the repository of many of His articles of use.

"Lala Tota Ram requested Chachaji Saheb to give him any letters or papers in the handwriting of Soamiji Maharaj or any articles of His use which Chachaji Saheb might still I have in his possession, so that they could be preserved in Satsang as relics. Chachaji Saheb's reply was that he had no such thing with him anymore. But he promised to make a search, and if he could find anything he would give it to Lala Tota Ram. Four to six months thereafter, Chachaji Saheb brought a letter written by Soamiji Maharaj to Rai Bindraban Saheb and gave it over to Lala Tota Ram saying, 'Take this. I could trace it to your luck.' A facsimile of this letter has been given on page 12." (Bhaktmal of the Radhasoami Faith, by S.D. Maheshwari, pages 25 and 26 -- NOTE: "Bhaktmal" means: biographical accounts of Bhaktas or devotees)

Chachaji Saheb (Lala Seth Pratap Singh)

Letter From Soamiji Maharaj to His Younger Brother Bindraban Saheb

"My most beloved, blessed and eminent brother Lala Bindraban, may you always prosper.

"After blessings for enhancement of your wealth and rank, which is the genuine wish of my heart, I should like you to know that by the grace of Sat Guru Saheb all is well here, for which we should be grateful to the Almighty. I believe that, since the time you left this place for Ajmer, you have been attending to your official work with care and honesty and that you are leading and guiding others also along the path of honesty and righteousness. Following as a regular rule of conduct, the advice which I have been giving you, of discharging your duties faithfully and honestly, you should, at the same time, remain engaged in your devotion to the Guru, and but for attending to those two duties, namely, first your official work, which provides the means of your livelihood, and secondly, devotion to the Supreme Being, who bestows the precious gift of eternal life, you should, on no account, attend to anything else. Such course of action will lead to your advancement and progress in both the worlds. You should not feel disheartened during the periods of worries and difficulties. Keep on reading the holy books, which you have with you, and do not, even for a moment, forget the two instructions given above. I, too, am busy with official work. Your first letter should contain a description of that place and of the journey. I shall then write to you whatever would seem appropriate at that time. Under all circumstances, keep yourself engaged in the devotion to the Guru. Do not think of doing anything but good to your friend and foe alike. You should attune your mind to the will of the Supreme Creator. Whatever He wills shall come to pass. Under all conditions keep cheerful and smiling and, when necessary, read my letter with attention, so that it may afford you the necessary peace of mind, when you are faced with any difficulty. Keep your spirits high in whatever you do. With blessings.

"Please convey my respects to revered Lala Nandi Shankar. I have the same message for him. He should also keep his mind engaged in devotion to the Almighty alone and should not get himself entangled in unnecessary worldly affairs. To say anything more to him would be like teaching medicine to Luqman. I close with blessings. All is well at the residence of that gentleman.

"Please accept Satnam from Shiva Narain, clerk of the office, and respects from Babu Ram Dhan, writer."

[signed]

(Shiv Dayal)

(Bhaktmal of the Radhasoami Faith, by S.D. Maheshwari, pages 13 and 14, English translation of the facsimile of the letter found on page 12)

The Complete Writings of Soami Ji Maharaj Online:

The Hidayatnama (Esoteric Instructions in the Sar Bachan Poetry) of Swami Ji Maharaj,

Sar Bachan Radhasoami Poetry, Part One, 

Sar Bachan Radhasoami Poetry, Part Two, 

Sar Bachan Radhasoami Prose, 

Soami Ji Maharaj's Letters to Huzur Maharaj, 

Swami Ji's Commentary (Elucidation) on the Jap Ji of Guru Nanak, and, 

The Last Words of Soami Ji Maharaj,

also related material and links -- GO TO:

http://www.spiritualawakeningradio.com/radhasoami.html

Moon Verses -- Mystic Verses Mentioning the Moon and Moons of Inner Space -- Sar Bachan Radhaswami Poetry

Moon Verses -- Mystic Verses Mentioning the Moon and Moons of Inner Space -- Sar Bachan Radhaswami Poetry

 

Those who have developed such a love for the guru (as that of chakor-bird for the moon) are the gurumukhs [disciples, devotes], and they are accepted by the guru as his own.


Radhasoami has steered my boat across the ocean of bhau (manas and Maya, mind and matter); I am now deeply in love with my guru, Radhasoami. I am like the chakor-bird enamoured of the moon, while Radhasoami is the moon par excellence.  If I am the lotus, Radhasoami is the sun (whose rays make the petals of lotus open out which close up again when the sun sets.)


Radhasoami Himself is ever present (omnipresent), whether it is day or night (i.e. He looks after His disciples every moment whether he is in distress or in delight); Radhasoami is there to redeem him every instant and in all parts of day and night. Radhasoami is the sunshine; He is the shade. Radhasoami is the sun and He is the moon (i.e. He is the headspring and He is the spring also).


Radhasoami is japa and He is the silence. He is the vision of the eye; He is the feeling of the heart. Radhasoami is inside of the jiva; He is also outside him. He is in the evanescent; He is in the evident (paroksh and pratyaksh). Radhasoami is in the firmament; He is in the terra firma.


O Lord! If I am body, you are the life-breath; without you there is just no hope of living. If you are the cloud, I am like a peacock which screams at the mere sight of cloud. If I am a bulbul, you are a bed of roses; if I am a qumri, you are a cypress tree of unsurpassed beauty. You are like a moon while I am like a dark night; it is from you that I have sheen and shine. When from the Ocean of Love (i.e. you) a wave surges, it washes away myriads of delusions and illusions. The habitat of lust and wrath has been desolated and ruined; all hopes, mental inclinations and urges (mansha) depart from the body and mind.


Those who fail to gain access to the Satguru keep to delusion and remain ensnared in the trap of this phenomenal realm (bhau-jaar). As for me, I have found the Satguru (of the time) and I sacrifice myself to him. I keep my gaze fastened upon him as the red-legged partridge enamoured of the moon, keeps on gazing at the moon fixedly, in wonder and admiration.


If I am like food, Radhasoami is like the salt (without which the food is tasteless and good for nothing); if I am a seedling (ankur), Radhasoami is like the breeze (that refreshes and nourishes the seedling). If I am like a star, Radhasoami is the sky (where the star shines and twinkles). If I am like water lily or asphodel or daffodil (kumodini), Radhasoami is like the moon (which enables it to bloom and blossom with white or yellow flowers). It is by the grace of Radhasoami that I started moving upward from my being (ghat); I obstinately cling fast to the feet of Radhasoami.


I never divulge the secret of Radhasoami to anyone; I know that without Radhasoami, I will be carried away by torrential waters into the midstream of the tumultuous ocean of this world. Radhasoami has taught me to cling to shabd as an adornment; Radhasoami is the moon that knows no eclipse. In the company of Radhasoami, one doesn't suffer any pain or affliction, or grief or gloom, but in His company one always feels happy, gleeful and cheerful.


I am the hot favourite of my darling Lord Radhasoami, so that now my surat reached the midstream of Gagan (Arsh-i-Bareen, Trikuti or Pranava). Inside of me, a vast stretch of moonlight opened up and became resplendent. My surat thus keeps on soaring higher and higher, time and again so that I opened ajar the stone-like shutters of Sunn. Reaching there I feel lightened of the heavy burden (heavy covers of mind and matter) which were spirited away (carried off mysteriously and secretly).


Radhasoami Himself (in the form of Sant Satguru) has deepened our understanding of Radhasoami Name and faith; Radhasoami Himself has given us the right comprehension (the act and the capacity to perceive and understand) of Radhasoami mystery. Radhasoami Himself is the (ultimate) sun and Radhasoami Himself is the ray (i.e. the entire creation that emanates from that sun); Radhasoami is the Ocean (of Love and spiritual zest, i.e. anshi); Radhasoami is also the drop (i.e. the ansh or the jiva surat). Radhasoami is the moon; Radhasoami Himself is the moon-kala (moon-beam, the moonlight and moonshine and all its phases of waning and waxing, rotation and revolution). Radhasoami is the akash (gagan) and He Himself is the akashvaani.


Radhasoami is the earth; He is the water. Radhasoami is the fire; He is the air. Radhasoami is the three (gunas); He is the four (ingredients of antehkaran – mind, attention, intellect and ego). Radhasoami is the One (Satt Purush Radhasoami Anami); Radhasoami is the two (blue current of Brahman and yellow current of Adya or Maya).


Radhasoami Himself is the seven (seven spheres viz. Sahasdal Kanwal, Trikuti, Sunn, Bhanwar Gupha, Sattlok, Alakh and Agam; or the seven apertures – two of the ears, two of the eyes, two of the nose, and one of the mouth); Radhasoami is the twenty (i.e. the five sensory and five motor organs and their ten presiding deities).


Radhasoami is the One Thousand (Sahasdal Kanwal) and the Tenth (Dwar, i.e. Sunn). Radhasoami Himself pervades the bluish corner or the third til (sixth ganglion); He Himself is in the white plain of Sunn (between the third til and Sahasdal Kanwal). He is in Sahasdal Kanwal; He is the Aumkara (in Trikuti) and Rarang (in Sunn). He is Sohang (Anahoo) in Bhanwar Gupha; He is the Satt (Haq) in Sattlok (Hoot). Radhasoami is Alakh (Invisible), Agam (Inaccessible), and Radhasoami (in the form of Sant Satguru) is Himself Radhasoami, the Supreme Lord.


Radhasoami Himself (as Sant Satguru) reveals the majesty and magnificence of Radhasoami (Anami); Radhasoami (as Sant Satguru) adulates and adores Radhasoami (the Supreme Lord). Radhasoami Himself puts across (lakhayen) the essence (sar) of Radhasoami; Radhasoami Himself (as the perfect guru) makes us love Radhasoami.


Develop and activate that love and longing for the Satguru as the fish has for the current of water and as the red-legged partridge (chakor) has for the moon, at which it looks fixedly; develop that trust in him which would illuminate and light up your inner self. But then none of this can be attained without the required luck without which one remains helpless; and yet this luck can be possible only with the grace of the guru. In short, Radhasoami has spelt out the sum and substance of this spiritual technique; as it is, develop love for his feet.


I listened to the sounds of bell and conch-shell and witnessed the moon, the sun and the stars. Then I opened ajar the gate of the Crooked Tunnel, and ascending to Trikuti I heard the unstruck sound revealed by the guru, namely AUM. Here I saw the sphere (mandal) of the sun and the fountainhead from which sprang the Vedas; I discerned part of the syllable OM which is the root of this creation as launched by the Trinity of Vishnu (A), Shiva (U), and Brahma (M).


Then I mounted to the top of Sunn (Sphere of Spirit) where the stirring sound of Rarang is resonant; this rendered Maya (matter) and Kaal (mind) somnolent (inert, drowsy and lethargic). There the white full moon blooms like a flower and there I drank the ambrosia of the mental lake (Mansarovar, the focus or reservoir of spirituality which is directly below the seat of Akshar Purush himself).


I developed intimacy (milaap) with the hamsas (purified spirits) and witnessed the éclat of tumult and uproar caused by the sounds of fiddle and sarangi (a stringed instrument of India played with a bow). Thereafter I experienced the secret sounds of Maha-sunn and managed to have the Mahakaal (overgrown negativity) deprived of his force and strength. In the Rotating Cave I witnessed the ambrosial showers and experienced the scintillating and animated sound of flute and Sohang.


The surat then soared to Sattlok where its deity, Satt Purush, summoned me in a loud voice; I repaired to Sachch Khand  where I occupied my throne, laid out there for me. By His grace, the Satt Purush arranged to bestow upon me a telescope, and made me perceive (parkhaya) the sheen and splendour of the form of the Alakh (the Invisible Sphere).


After this, the deity of the Inaccessible Sphere, Agam Purush, percolated the drops of ambrosia and unfolded and unwrapped the mystery of Radhasoami. Then was affirmed as the abode of bhakti or devotion; here I performed the aarti of Radhasoami and ingratiated myself with Radhasoami, with the result that my immense pain and affliction was driven out far away and by sipping the beverage of Sound I was so charmed that I became one with it (rasaya).

-- Soamiji Maharaj, Quintessential Discourse Radhasoami: Sar Bachan Radhasoami Poetry, Volume I; Translations into Contemporary English, Commentary and Footnotes, by M.G. Gupta: https://www.spiritualawakeningradio.com/brsarbachan

 

 

 

A Spiritual Seekers Guide -- Light and Sound on the Path

A Spiritual Seekers Guide -- Light and Sound on the Path -- Newsletter of Spiritual Quotes & Sant Mat Satsang Discourses

 

 

"So long as you do not experience the withdrawal of spirit within you [during meditation], the spiritual path is a myth for you. To attain this experience, you have to perform the spiritual practices with full zest and fervour every day as prescribed by a living master." (A Spiritual Seekers Guide)

God Should Be Sought Within, Beyond the Realm of the Five Senses

52. To move spiritually upward within one’s self, through and beyond the realms, is to progress towards union with the Supreme Sovereign [God]. This practice is devotion to the Supreme Sovereign and is unfailing. This spiritual practice is for attaining the perfect Knowledge of the Self and is also called the Antarik Satsanga (inner effort to meet the Supreme Sovereign).

53. Listening to and study of the discourses on this sacred knowledge is an important step in the Sant Mat tradition. Listening to satsang (spiritual discourses) is prescribed as an essential activity.

54. The personal and private instruction in the art of this spiritual practice should be received from a Satguru (an accomplished spiritual master). Once the technique has been learned, one should practice it regularly and daily according to the instructions given by the master. (Maharshi Mehi Paramahans, Philosophy of Liberation -- Moksha Darshan)

"Thoughts of spirituality are sprouting in you. They are the indication of good sanskaras*. For the upliftment and enrichment of your life there is no other way except the path of spirituality. The Supreme Power is certain to help the seeker. There is no doubt about this." (A Spiritual Seekers Guide)

*NOTE: Sanskaras mean the 'impressions' left behind when doing any good or bad action. Even a thought creates a sanskara.

All meditation is pretense without Love. All knowledge is shallow without Love.

Infinite is the wealth of Love. Through Love one meets the Supreme Creator.

All Dhyan [meditation] is pretense without Love. All knowledge is shallow without Love.

All scriptures are sham without Love. Kal [the lord of time/lord of death] and karma are overcome by Love.

Mana [mind] and maya [illusion] are subdued by Love. Surat [the soul] ascends to higher regions by Love.

Love dispels all evils. One is detached from world by Love.

Refulgence within, one perceives by Love. Every heart overflows with Love.

Most exalted is the glory of Love. All endeavours are in vain without Love.

All activities are void without Love. One is redeemed by Love and Love alone.

May Radhasoami grant the gift of Love!

May Radhasoami grant the gift of Love!

May Radhasoami grant the gift of Love!

-- Prem Bani Radhasoami, Volume 4 (Hymns of Love to the Lord of the Soul), by Huzur Maharaj (Rai Salig Ram, 19th Century Mystic and Spiritual Master of Agra)

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This Sant Mat Radhasoami E-Newsletter is dedicated to the Path of the Masters (Sant Satgurus of the Past, the Living Present, and Future), and to the Supreme Being, the Lord of the Soul Who is the Ocean of Love and All-Consciousness, and explores the poetry, prose, spiritual discourses, books, scriptures, letters, prayers, ahimsa ethics, podcasts, videos, philosophy, cosmology, and history of the Masters from a traditional Indian perspective, and might also include quotes from various world religions in harmony with the Way of the Saints, the Path of the Masters and Mystics.

"What's the use of receiving this human form if we do not serve others in thought, word, and deed. If we hold our thoughts only on worldly material things and refuse to think of that which is higher and more subtle, then our faith in the Transcendental will inevitably diminish." ("Quintessence of Yoga: Secret of All Success", a Sant Mat publication)

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* Mystic Poetry, Music & Teachings of Sant Dadu Dayal

* Mystic Poetry, Music & Teachings of Sant Tulsi Sahib

* Sound Current Mysticism in the World Religions

* The Ups & Downs of Searching For A Spiritual Path

* Leaving the Matrix: The Wisdom of Various Mystics

* Three Ways We Can Honor Our Soul

* The Spiritual Journey According to Guru Nanak

* Sant Mat E Library -- Hundreds of Books Online -- Recommended Reading:

https://santmatradhasoami.blogspot.com/2019/01/sant-mat-radhasoami-books-main-page-e.html

Recently Added E Documents Include:

*The Parting Instructions -- Last Words or Commandments of Soami Ji Maharaj (Shiv Dayal Seth, Sant Radhasoami Sahib)  (in the RADHASOAMI section)

* A Spiritual Seekers Guide: Dayalpuri Radhasoami 'Prem Prabhakar' Magazine, English Section, and Satsang Discourses  (in the RADHASOAMI section)

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13.  Seth Sudarshan Singh then asked whom should they look to for guidance after Him. Soamiji Maharaj said: "Whoever needs spiritual [parmarthi] guidance should seek it from Salig Ram (Huzur Maharaj)".

14. Addressing Lala Seth Pratap Singh, Soamiji Maharaj observed: "The Faith I had given out was that of Sat Naam and Anami. The Radhasoami Faith has been introduced by Salig Ram (Huzur Maharaj). You should let it also continue. Satsang must go on. Satsang shall spread far and wide in future."  (from, The Parting Instructions -- Last Words or Commandments of Soami Ji Maharaj -- Shiv Dayal Seth -- Sant Radhasoami Sahib)

The blessing you crave for will be conferred on your behalf by the Supreme Father provided you trust in Him fully and think of Him or remember Him now and then by repeating His Holy Name [Radhasoami] and thinking of His holy charan [lotus feet].... Do not be disheartened. The affection or love (attraction) is reciprocal. The more you would love the Supreme Father, the more His compassion and grace will attend you in all your work." (Huzur Maharaj -- Rai Salig Ram, Pilgrim's Path, A Collection of Extracts From Letters)

"When man realizes that his life will not be free from sorrow, disaster and troubles without sat-karni [genuine spiritual endeavours] and that his life will be unhappy without knowing the secret of emancipation, then only he will be very keen to know the key to truth. He will not rest until he knows the path to truth. He is conversant with the anomalies and bankruptcy of religions which are prevalent now and knows that truth cannot be attained by those outdated methods. Such a person gets contact with True Association [satsang or association with a living master] sooner or later. He views the True Association as a vehicle which lifts one from this burning world to a very cool and peaceful place." (A Spiritual Seekers Guide)

"Merely attending satsang, listening to the holy hymns and eating 'prasad' are ineffective, if the resolve to achieve the highest aim in life-realization of the Ultimate Truth, redemption from the cycle of birth and death is absent in your life. Remind turbulent mind about this again and again. Life without spirituality is meaningless. Life becomes meaningful only with 'Parmartha' [spirituality]. Whatever may be your status in society and the family, there is no option to repetition of the Holy Name and contemplation of the Holy Form. This will bring about the necessary preparation for spirituality in you." (A Spiritual Seekers Guide)

HH Huzur Maharaj Rai Bahadur Salig Ram Sahab (1829-1898), from, The Spiritual Love Discourses of the Lord of the Soul, (Prem Patra Radhasoami) Volume One

Every follower of the Radhasoami Faith should properly consider and understand three things and should have full faith and belief in them in his mind. Only then can he surrender himself mentally, intellectually and spiritually to the True Supreme Being Merciful Radhasoami to some extent. Only then will he be able to perform the practices of Simran [Repeating God's Name], Dhyan [visualizing the form of the Satguru, then contemplating the inner Light], and Bhajan [the soul (surat) worshipfully meditating upon the Internal Music or Sound Current (Shabd), becoming one with it (Yoga)] with sincerity. The object of his life would thereby be attained one day.

Those three things are:

(1) First of all, he should have belief in the fact that Merciful Radhasoami is the True Supreme Being and is Omnipotent and is always present in every individual.

(2) Secondly, the soul is a particle or wave (ansa) of the Supreme Being just as the ray (ansa) of the Sun is an emanation of the Sun.

(3) Thirdly, there is no way, excepting the practice of the Surat Shabd Yoga, which could lead one easily and without any obstruction to the Original Abode, nor has any other path superior to this been discovered so far.

When one has full faith in these three things in his mind and has no doubts or misgivings about their being true, only then can the spiritual practices be performed with some success and only then can their benefit be experienced internally. It is only then that some genuine faith and reverence for the True Supreme Being would be engendered in the mind to some extent, and to the same extent would the conduct and way of life of the soul, both internally and externally, improve. Love, and faith in the Feet of the Satguru will go on increasing day by day. Gradually, thereafter perfect love will be achieved. (Huzur Maharaj -- Salig Ram)

Instruction on Daily Meditation Practice in Sant Mat

The practitioner, if he sits for meditation, always must keep his/her head, neck and spinal cord (back) completely straight. The respiration process will naturally become slowed if one sits straight, and thus it is a helping factor in meditation and Jap [simran]...

Meditation Done Three Times Per-Day, Plus Before Sleep

Sants/yogis have fixed times of meditation. Those times are: 1) in the pre-dawn, i.e. three hours before sunrise, 2) after taking a bath during the day [mid day], and 3) during the evening (after the sun sets). Meditation done at these three time is called Trayakaal Sandhyaa (thrice-daily meditation). A practitioner must sit for meditation in these three times, and also should do Maanas Jap (repeating the Guru-instructed mantra [simran]), or Maanas Dhyaan (involving mind in visualizing or seeing the Master's radiant form inside), while doing worldly work.

In the evening just before going to bed, the practitioner should sit in meditation for two to four minutes and then go to sleep. A practitioner can continue Maanas Jap or Maanas Dhyaan or keep his/her vision straight inside with closed eyes laying in bed.

This practice protects one from terrible, unpleasant dreams, and on the other hand the practitioner can be benefited with the appearance of sages/sants or Satsang in the dream state. The appearance (seeing) of sants/sages in the dream state is an indication of spiritual-upwardness (progress). A meditation practitioner who does meditation in pre-dawn very carefully, should not take a heavy meal in the night. Meals should not be hard-to-digest. Easily digestible meals and that also are light in amount should be taken in the night so that the practitioner can get up early at the pre-dawn time. This habit keeps the body sound and healthy. Most reverent Guru Maharaj (Maharshi Mehi) says, "Sound mind lives in sound body and worship is done only by the sound mind." So, a practitioner should control his/her meals.

A practitioner should close both eyes and mouth at the time of meditation. If he/she would be speaking and seeing the outer world with open eyes, he/she could not do the practice of meditation. Upon closing the eyes one sees darkness inside, whether he/she belongs to a certain creed, caste, country, or one is young, child, old, male, female, scholar or illiterate. This darkness has not been created by human beings or gods. This darkness has been created by the Supreme Sovereign God.

There are three layers (coverings) over the Jeeva atmaa (Individual Soul). Those are: darkness, light and sound. Darkness is the shadow of the light. This darkness is the first layer on the Jeeva (individual soul) whom all beings see. One who crosses this layer of darkness through a special form of meditation sees the inner light within oneself. This inner light is called Aatma-Aalok (Light of the Self) or Brahma-Prakash (Divine Light). On achieving it, the Divya-Drishti (Divine Eye, Third Eye) opens completely. While mentally gazing into the darkness that one sees with eyes closed, one should repeat the guru-instructed mantra [simran]. This process is called Maanas Jap [simran]. While doing this, neither the lips nor the tongue are oscillated. Instead, the mantra (an alphabetical name given by Guru) is repeated within by the mind. This Jap is actually a kind of meditation. Repeating the mantra through the mind is for the purpose of calling the Ishta ([one's Ideal], tutelary deity, Most Beloved, Satguru) near oneself. So, Jaapak (the practitioner who does Jap) should perform Jap with great love. He (Ishta, Guru) becomes happy and merciful if one does Jap with immense love and devotion, and he appears at his desire.

The practitioner who does Jap [simran] sitting in a secluded place with the right method and immense love, becomes the excellent devotee. (Shri Bhagirath Baba, From A Spiritual Discourse on the Bhakti of the Inner Light and Sound of God, Maharshi Mehi Ashram)

Seven Teachings of Sant Mat

1) God is Real.

2) God is Love, the Ocean of Love and Compassion.

3) All of the world scriptures teach about the same manifestation of God as inner mystical Light and Sound.

4) Our true identity is soul, the Self. Soul is part of God and therefore is, like God, pure love.

5) During this human existence we have an opportunity to experience God.

6) As we experience communing with God's love during meditation -- Surat Shabd Yoga, we can rise above body-consciousness and explore Inner Space, the "Kingdom of the Heavens" that are within us. "We travel back from the realm of Darkness to the realm of Light, from the Light to divine Sound, and from the realm of Sound to the Soundless State [Anami, Radhaswami, Anadi Purush, Satya Raam, the Formless God]." (Swami Sant Sevi Ji Maharaj) The drop merges back into the Ocean of Love.

7) As we get initiated into the Mysteries of the Spirit by a Living Teacher (Master, Sant Satguru), the purpose of our life is fulfilled. Reuniting with God is our reason to be here: "It was for the sake of the God-conscious beings that our True Lord created this earth, and began this play of death and birth". (Adi Granth) Kabir says: "For millions of years you have slept. This morning, will you not wake?"

Seven Principles of Sant Mat

The Following Principles Below are Recited Daily by Some in India.

1. Ultimate Reality is beyond any beginning or end, infinite, beyond birth, beyond the senses, all-pervading yet even beyond pervasiveness. It must, therefore, be understood as the Supreme Being. This Essential Element is known in Santmat [the Teachings of the Saints] as the Lord of All and is the foundation of all things. This Being is beyond both the inanimate and animate aspects of nature. It is without qualities and beyond qualities. Its nature is infinite, imperishable, all-powerful. It is beyond time and space, beyond sound and beyond form -- Nirguna). It is the One without a second. The Supreme Being is beyond the scope of the mind, the intellect and the senses. This entire universe is powered by the energy of this Being. This Being is not human. It is not manifested in physical form. It has existence beyond the illusion of maya [illusion], and there is nothing that exists outside of it. It is the Being which is eternal and is in existence from the beginning. Santmat considers this Being to be the Divine Reality, and this [knowing or merging with] this Being is the goal of all spirituality.

2. The individual soul is an inseparable part of the Supreme Being.

3. The physical world of nature was created. It has an origin and an end.

4. The individual soul (jiva), bound by illusion (maya), remains in the cycle of death and birth. This is the cause of one's suffering. In order to escape from this cycle of death and birth we must experience realization of this Supreme Being.

5. By practicing devotion through these four techniques -- Manas Japa (Simran, recitation of the divine name), Manas Dhyana (Dhyan, focus on the divine form), Dristi Sadhana (Yoga of Inner Light, Inner Seeing, Inner Light Meditation, focus on the Infinitesimal Point), and Nada-nusandhana Yoga (Surat Shabd Yoga, concentration on the inner divine Sounds) -- the practitioner consecutively transcends the realms of darkness, Light, and Sound which cloak the Supreme Truth -- the Divine Reality. Only in a human body an individual soul is able to achieve unity with the Divine. [In other forms of existence, animal, etc..., it is not possible to tread the spiritual path.]

6. Lying, stealing, intake of intoxicating substances, adultery, and violence (including harming other beings) are the five sins to be avoided. Eating meat or fish is also considered to be a form of violence and should be avoided. The aspirants of Santmat must abstain from these vices.*

(*NOTE: In Buddhism these five abstinences are known as the Panch Shila (the Five Precepts -- see below).

7. The following are considered to be the requirements for the attainment liberation: (A) Trust and belief in God; (B) Commitment to seek God within; (C) Devotion and service to a satguru -- spiritual master; (D) Satsang, listening to the teaching and spiritual discourse including study of the Teaching of the Saints and the scriptures; and (E) Dhyana, diligent meditation practice. (Maharshi Mehi, The Padavali of Maharshi Mehi, also quoted in the book, Harmony Of All Religions)

Ethical Foundation of Sant Mat -- Ahimsa Values -- The Five Precepts

(NOTE: This includes both the newer vegan and older, traditional lacto-vegetarian versions of the ahimsa diet.)

Moral requirements for Initiation Into Sant Mat Meditation

1. Abstinence from alcohol and drugs (intoxicants);

2. Ahimsa (Non-Violence in thought, word, and deed) including in the area of diet, as in following a vegan (abstinence from animal products) or vegetarian diet (abstinence from meat, fish, and eggs);

3. Leading a truthful life;

4. Practicing non-stealing: an honest, ethical source of income;

5. Loyalty to one's spouse/life-partner;

Another Version of the Five Precepts

1) Refrain from taking the life of sentient beings. This precept also requires strict adherence to a vegan (no animal products) or lacto-vegetarian diet (no meat, fish, poultry nor eggs, fertilized or non-fertilized).

2) Refrain from speaking what is not true.

3) Refrain from taking what is not yours.

4) Refrain from sexual misconduct.

5) Refrain from using intoxicants.

Initiation Into Surat Shabd Yoga -- Inner Light and Sound Meditation, the Spiritual Practice of Sant Mat

In the Sant tradition, the complete methods and secrets of meditation practice are communicated at the time of Initiation (Diksha) by a living Master (Sant Satguru, Competent, Qualified Teacher) or a representative of a Master. A Living Teacher, being fully acquainted with the 'landscape' of Inner Space, is able to impart to initiate-candidates valuable guidance on how to safely make the journey of ascension through the Inner Regions during meditation practice within. This kind of spiritual transmission and the details of Surat Shabd Yoga practice are not found in books, old scriptures of the past, and are not for sale, but are given freely to seekers by a Living Teacher. Initiation into Sant Mat Meditation is available at various locations around the world.

At the time of Initiation one vows to practice meditation each day. The spiritual path is a life-long commitment.

The Practice of Surat Shabd Yoga -- Audible Life Stream, from, Radhasoami Mat Sandesh (The Lord of the Soul's Message to Humanity), by Huzur Maharaj (Rai Salig Ram)

68. This practice is known as the Surat Shabd Yoga, i.e., raising the spirit by uniting it with Shabd. Shabd does not mean only the sound. It refers to the spirit current. Where a current is in action, it is accompanied by sound. The current is not visible, but its presence is felt by its sound. For instance, the real form of man, i.e., the spirit residing in him is not seen, but when he speaks, it is known that the spirit is present in him and is functioning. Shabd is the motive force for the functioning of the whole creation, and predicates the presence of the spirit. Where there is no Shabd, there is no spirit action; the spirit is in a potential or hidden form there.

69. What is meant by 'uniting spirit with Shabd’ is that the spirit, which is the current of Shabd should be inverted towards its abode by catching hold of the thread of Shabd. There is nothing like Shabd to illuminate darkness and to guide in it. When a man has lost his way in a forest on a dark night and due to clouds, there is no light of heavenly bodies and there is no torch or other light, he can reach a nearby village or habitation by listening to and following the sound coming from there.

70. The  Anhad Shabd which is, resounding of itself in the innermost recesses of everybody, without the help of tongue or any instrument, is coming from the highest sphere, i.e., the region of the Supreme Being. It has taken location at every intervening region, and has again emanated, with some changes along the current issuing from there. Thus the current of Shabd is flowing continuously from the highest region to the lowest, and is diffused in the whole body and the, whole creation. One should, therefore, learn the secrets of Shabd of all the regions from an adept and commence the practice of rising high by the path of the eyes listening to the Shabd with his mind and spirit. He will thus daily go on getting nearer and nearer to the spot from where the first Shabd is coming. From there, he should catch hold of the next higher Shabd and rise still higher. Thus crossing all the intermediate stages, he will, one day, reach the region of the Supreme Father Radhasoami Dayal.

71. The Supreme Being is formless and bodiless. As such, no one can perform His Dhyan (contemplation). But an Abhysi (a practitioner) can reach, and merge into, His Feet by contemplating the Shabd which has emanated from Him. Shabd is the first manifestation of the Supreme Being and like Him it is formless. But it is of great help in the performance of Dhyan, i.e. it takes the devotee to his Isht (Beloved [Goal, Ideal,]). It is in this manner that one can approach the Formless by contemplating the formless Shabd. No other mode of devotion is equally easy of performance and without any risk or danger, which may lead to the goal by a sure and straight path. This is because in the entire creation there is no other current superior to the current of spirit, which is the current of Shabd. This current is the creator and sustainer of all the currents. Even the current of Pran or breath itself receives vitality from the current of spirit. Hence there can be no mode of practice superior to the practice of Surat Shabd Yoga.

"Whoever takes refuge in Radhasoami

sets out on a voyage across the ocean of existence."

"Radhaswami ki leenhi sarni,

so jeev lage bhau tarni."

Soami Ji Maharaj, Sar Bachan Poetry