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FORMATIVE INFLUENCES AND THE EVOLUTION OF RADHASOAMI FAITH

Research Article published in Journal of Indian History Society, Calcutta, India in March 1970

I  II 


Dadaji Maharaj

Nanak Panth: The teachings of Guru Nanak are amongst the other influences that have shaped the principles of Radhasoami Faith. Guru Nanak continued the traditions of Kabir. The mission of Nanak was the unification of the Hindus and the Musalmans so that the wound of society might heal up and the conflict of religion might end. Nanak preached that there is one god in the world and no other and that Nanak, the son of God, speaks the Truth.28 Nanak was a mystic in the sense that he had a lively realization of the presence of God. The God of Nanak like that of Kabir is ‘inaccessible, unfathomable, altogether distinct from His Creation’.29 "He is incomprehensible, endless, incalculable, independent, immortal, actionless….He is beyond the Beyond, the whole light is Thine"30 Yet He is immanent in all. "Within each body the Absolute (Brahman) is concealed and within each vessel the whole light is His."31 For Nanak God is great, high, formless (Nirakar) and Light (Niranjan) and when manifested is the Satguru. He is the creator of the universe and creation is motiveless play.

Nanak demands of his followers a complete surrender to the Lord with all contrition and humility.32 Like Kabir, Nanak also condemns the superstitions and formalism of Hinduism and Islam and does not accept the doctrine of incarnation and inequalities of caste.33 In order to attain salvation a man should fear God, do the right, trust in the mercy of His name, and take a guide to direct him upon the path which leads to salvation. With Kabir, Nanak believes in a middle path – between extreme asceticism and heedless satisfaction of senses. He also believes in the transmigration of soul and law of Karma.34 The evil doers would suffer from births and deaths but God is merciful and the mere repetition of His name which is Satnam can confer salvation.35 Thus Nanak emphasized good deeds, approved charities, penance and Yoga, study of scriptures and meditation and overall the necessity of a preceptor to guide the soul’s journey towards God. But he held that these devices would be of no avail without grace – attainment of the Truth is the mark of grace.36 The religious movement started by Nanak continued to flourish and the ultimate end of human life was considered to unite with the light from which it emanated.

The Radhasoami Faith drew inspiration from Nanak also. A union of Bhakti and Yoga, an asceticism of the heart combined with the fulfillment of the worldly functions of body and mind, the recognition of a living Guru who reincarnates himself in the successor, the idea of Satsang and religious recitation with love and fervour are some of the main contributions of the movement under Nanak that were adopted by the founders of Radhasoami faith as late as the nineteenth century. The Sikh scriptures are full of such ideas as they give foremost importance to the Name37 and the teacher or the preceptor who reveals the Name to the devotee.38 They also advocate that this Formless Name can only be known through Yoga. It was then called Sahaj Yoga resembling that of Kabir and later it became the basic idea behind the Surat Shabd Yoga of Radhasoami Faith. The service of the Guru forgetting all about the world was the ideal of Nanak.39 The fact is beyond doubt that Nanak and Sikh teachings influenced the thought and practices of Radhasoami Faith.

The saint traditions of Kabir and Nanak were accepted by the founders of Radhasoami faith as the basic philosophy. The concept of formless Supreme Being, the concept of Sant Satguru as greater than Brahma, Indra, Mahesh and other deities and incarnations, the concept of Shabd underlying the creation, the concept of Name and emphasis on its recitation, and the attack of Kabir and Nanak upon existing social evils in the name of Hinduism and Islam, were some of the thoughts that later inspired the founders of Radhasoami faith. The Sikh scriptures as Japji, Rauras and others were daily recited in the house of Soamiji Maharaj – the first guru of Radhasoami Faith. They must have worked as formative influences upon his religious thought when he was a child.

Sufi Mystic: Besides Kabir, Nanak and the Sikh scriptures, we find a lot of Sufi influences on the Radhasoami Faith. The mysticism of the Sufi sect is apparent in the concept of Supreme Being who is regarded as the manifestation of Love and Light. He is all love and can be attained only through love. The devotee should take true shelter (saran) and keep full faith and devotion in His feet for the attainment of salvation.41 The founders of Radhasoami Faith hold that the real salvation is the complete union with the Supreme Being. The Muslim mystic who sets upon the path of union (wasl) and of absorption (fana), always needs a guide, for they say that if a man has no teacher, his Imam is Satan. The whole machinery of Sufi Monism moves round the pivot of preceptor (Pir or Sheikh). The Sufi preceptor, they believe, has inherited divinity and the whole significance of Shariha-Imam.42 The company of such a saint is necessary for spiritual welfare for he regulates the conduct and watches the spiritual Progress. The preceptor has become one with God after completing the journey to the final goal and the disciple should be more obedient to his master than God Himself.43 He should keep his Murshid constantly in mind, become mentally absorbed in Him through constant meditation and contemplation, to see him in all men and in things and to annihilate his self in the Murshid. From this state of self-absorption, the master would lead him through several stages at last to absorption in the Supreme Being. Thus Sufism that taught total surrender to the teacher who is representative of God upon earth, became the precursor of Radhasoami Faith, in the sense that the Satguru according to its tenets is the main concern of the devotee.

Sufism also negated the externals of religion and laid stress only on the submission of human will to the preceptor or god. They develop the emotional and ecstatic features by stirring up in the hearts of devotees, love towards God by means of music and often obtain spiritual vision and ecstasies. The Sufi, then, becomes so keenly aware of his relationship to the spiritual world that he loses all consciousness of this world.44 When the heart throbs with exhilaration and rapture become intense and the agitation or the ecstasy is manifested and conventional forms are gone, that agitation is neither dancing, nor footplay, nor bodily indulgence but a dissolution of soul.45 Thus as a religion of intense devotion and love, poetry and song with its ideal of absorption in God, Sufism became a source of inspiration for the Radhasoami Faith and its founders were much influenced by Sufi thinkers like Hafiz, Maulana Room, Mujaddid, Shams Tabrez etc.46

Western Influence: With the exception of Akbar the Great, almost all the Muslim rulers more or less followed the policy of persecution of the infidels. Throughout the medieval period, the trenchant sword of intolerant Islam hung high over the Indian society. It remained awe-stricken. Hindu society became rigid and ritualistic. Towards the end of the Moghul rule, the sects founded in the name of Kabir and Nanak began to suffer from many rigidities and fissiparous tendencies that had crept into them. Not even the Sufi doctrine could maintain its original and true gospel of love. With the advent of British a new danger threatened the country. Christianity unlike Islam tried to provide slow poison to the already decaying Indian society. But again the challenge was met. The old traditions of Hindu thought were revived and nineteenth century emerged as an era of Renaissance and Reformation. Reformers adopted three distinct currents. They were Rationalism, Revivalism and Devotionalism. Bhakti as a cult was revived by Ramkrishna and Vivekanand in its original form. It was supplemented by an ever-increasing emphasis on Guru-Bhakti by the nineteenth century Sant Sects.

With the advent of English a new trend was visible. The Europeans started going deep into the study of Indian religion, Philosophy, Literature and Art. The European scholars started evaluating Indian thought in an impartial and rational way. The Bhakti literature was not lost sight of. Bishop Munter was the first to write a book in Italian language known as ‘Mool Panchi’ which was published in the ‘Mines of the East.’47 Primarily it was a translation of some book by Kabir but the Bishop tried to pass a satirical comment on the theory of Creation as expounded by Kabir-Panth. Many other European writers like Wilson, Gassi-de-Tassi, etc., came forward with many publications, which were highly critical of the different Sant Sects of India. These European writers, in all possible ways, tried to undermine the Sant-traditions and teachings and came forward with a scientific and straightforward presentation of western philosophy.

It goes beyond doubt that these different religious sects which were associated with Kabir or other earlier saints had in the course of time, made a distinct departure from the original teachings of founders. All these sects developed a narrow vision and they became static, traditional and factional in their preaching. The primary object of Kabir, Nanak and others was to reveal the reality of Religion, which was covered under the garb of traditional controversies, superstitions and rigid rituals. Their outlook was based upon an insight into the existing circumstances and vivid experiences. But gradually their followers were led away by narrow sectarianism. As the time rolled on, the exponents of these sects lost sight of the fundamental values of the true faith and included in their sects, more or less the same ritualistic tendencies against which their predecessors had reacted and raised their voice.

Tulsi Saheb: In the eighteenth and earlier nineteenth century the different Sant-sects were undesirably drawn towards external observances and rituals by ignoring the simple principles of founders. They adopted some reactionary practices like the Tantrik Sadhans, which did not at all conform to their basic teachings and principles with the result that the new Sants of nineteenth century like Tulsi Saheb of Hathras came forward with a frank criticism against them. Tulsi Saheb in his Ghat Ramayan made direct attack upon the many undesirable practices of the Kabir sect and showed to the world that these sects did not honestly and truly represent the ideas of Sant Kabir and had made a positive departure from the original teachings…

"Jhoota panth jagat sab loota, kaha Kabir so marag jhoota"48

With Tulsi Saheb a new rational and logical thinking sprang up in Sant traditions. Tulsi Saheb tried in an absorbing manner to explain the Sant teachings rationally and logically. Thus a new tendency of harmonious blending of metaphysical concepts and scientific reasoning dawned in the nineteenth century.

The name of Tulsi Saheb stands for definite contribution in the history of Sant Traditions for two obvious reasons. Firstly, Tulsi Saheb started a search for Supreme Being; after meditation, he revealed that all the external paraphernalia and idol worship were useless and Hinduism has lost sight of the Ultimate Reality that existed within the human form. And secondly, that the different Sant sects of Kabir and Nanak that had once raised their voice against the rigid rituals of Hinduism were themselves misled by going off the track and losing the vital elements in them.49 Commenting upon the rapid increase in the number of Panth and mat, he clearly said that there was no need of such divisions and counter divisions that amounted to disintegration. The message of Tulsi Saheb was one of unity and synthesis of the true Sant teachings.50

Radhasoami Faith: Radhasoami Faith, following the Tulsi traditions moved a step forward. The leaders of this sect as best as they could, tried to rationalize the abstruse metaphysical concepts, simplified the Sant- teachings and laid great emphasis upon the need of the Guru of the time being. They put forth in vivid manner the intricacies of Shabd, the practice of Surat-Shabd-Yoga and spelled out clearly the secrets of cosmogony. The Radhasoami Faith came forward with major principles to get salvation from this world –

  1. Surat-Shabd-Yoga
  2. Bhakti of the Guru of the time.

The founders of the Radhasoami Faith tried to blend Yoga and Bhakti together. They discarded the Hath Yoga and adopted Sahaj Yoga of Kabir. They further introduced change in it, and improved it, so as to be easily practiced by one and all, be he or she a Grihastha or Virakta. In the Yoga they taught the way of unifying the Omnipresent sound current Shabd with the soul or Surat (as they call it) and evolved an easy posture to do the spiritual exercise without observing too many dos and don’ts.

The definition of Shabd and Surat are vividly put forth and the detailed method of doing the Yoga has been clearly explained by the founders and his successor. But the pre-requisite to the performance of the Yoga is Bhakti, i.e., generation of love and devotion to the Supreme Being who they call Radhasoami Dayal and then to search out a living master adept in the art of the Yoga whose real form is Shabd. He is always in union with the Supreme Being and has come to this world for the specific purpose of granting real salvation to the Jivas. When such an adept is found, the real Bhakti of the devotee starts. He should keep full faith in the Guru, develop love towards him in an immeasurable degree. He should serve him with body, mind, belongings and soul, listen to his discourses, obey his commands with no ‘if's and buts’ and bring about a complete change in his life and routine according to the mandates of Guru and learn and practise Surat-Shabd-Yoga. He, in his grace, would help such a devotee in the practice of the Yoga, steer him through the cycle of birth and rebirth and by giving him his shelter and protection will one take him back to the highest abode which is full of Bliss, Truth and Light.

Emphasis has been laid upon the repetition of the holy name Radhasoami which according to this faith is very efficacious in purifying the body, mind and spirit and helps the devotee in attentively adhering to the practice of Surat-Shabd-Yoga. They assert that the name Radhasoami is Dhunyatmak (an ever resounding sound).51 This holy name, interpreted in philosophy of this faith is the very essence of the Shabd of all ‘regions’.52

The relationship between the Supreme Being, the Guru and the Jivas has been well compared with Ocean, its wave and the drop.53 The Supreme Being is the ocean of all Bliss, Light, Life, Sound and Truth. The Guru is the wave, which is always in union with the ocean, and not different from it and the Jiva with the same attributes is a drop far away from the ocean. This contact between the drop and the wave is the true Bhakti. Therefore, emphasis has been laid for establishing contact between the Guru and the disciples at all levels, i.e., physical, mental and spiritual. This contact would be developed through the company of the Guru, both external and internal. The external company of the guru is called the external satsang54 and the internal company55 of the Shabd form of the Guru is called internal satsang.

There are four essentials on which this faith bases its tenets.56

  1. Satguru
  2. Satsang
  3. Sat Anurag (Bhakti of the Guru)
  4. Satnam (i.e., the True Name Radhasoami) or Sat Shabd.

By the Seva and the Satsang of the Guru the spirit entity (Surat) would slowly and slowly shake off the coverages and would be able to catch the sound currents and one day reach the ultimate abode. The whole process may take a period of four lives, which may be shortened in the case of more ardent devotees.57

For the attainment of perfect salvation, Radhasoami Faith like all other Sant sects, shuns all other paraphernalia and external observances and rituals. It has emphasized upon the pure love in the holy feet of the Supreme Being and the Guru.58 As such it denounces hatred and discrimination among human beings. All are the children of one Father and as such there is no place for such discrimination in point of caste, creed or colour and thus cannot check one to adopt this faith. According to the Radhasoami Faith women are entitled to enjoy the same privileges as men. They also can practise Surat-Shabd-Yog and gain high spiritual attainments.59 The champions of this enlightened faith, advocated in the social set up of the nineteenth century the removal of Purdah System for ladies and urged them to come out of the narrow social restrictions and respond to the call of the time. Moreover their preaching strengthened the disintegrating Hindu society by effacing the false barriers of caste-prejudices.60

In a nutshell, Radhasoami Faith is a gospel of love. Love towards the holy feet of Radhasoami Dayal, love towards the Guru of the time and love with all the human beings, is its cardinal message.


References

  1. Srimad Bhagwad Gita, Gita Press, Gorakhpur, p277
  2. Ibid, p302
  3. Ibid, p303
  4. Ibid, p380
  5. Ibid, p293-p295
  6. Grierson: Translation of the Narayaniya Section of Mahabharat.
  7. Schrader: Introduction to Ahirbudhaya and Panchtantra Samhita., Chap.,37
  8. Barnett: Some notes on the History of Religion of love in India – International Congress for the History of Religions, 1908. (It is also held in Bhakti Sutra of Shandilya – "Sa paranuraktirishware"
  9. Sedgwick: Bhakti, Journal of the Bombay Branch of the Royal Asiatic Society, 1910.
  10. Grierson: Bhakti Marg – Encyclopedia of Religion and Ethics; also Srimad Bhagwad Gita, Cha.XVIII, Sloka 55, Gita Press Gorakhpur.
  11. Chhandogya Upnishad, Part –II.
  12. Mahabharat, Mikouvaggya Gatha p9; Arhantvaggya Gatha p61.
  13. Soamiji Maharaj, Sar Bachan Bartik, Hazuri Bhavan, Pipal Mandi, Agra, p13-20.
  14. Hazur Maharaj, Radhasoami Mat Prakash, Hazuri Bhavan, Pipal Mandi, Agra, p12.
  15. Sitaram saran Bhagwan Prasad: Nabhaji’s Bhaktamal, Nawal Kishore Press, Lucknow, p461.
  16. Kabir Saheb: Bijak, Belvedere Press, Prayag, Allahabad, p44.
  17. Sen K. M.: Kabir, Collection of Hymns, Vol. III, Shanti Niketan, p74.
  18. Verma Ganga Prasad: Bijak, Kabir, Sabda 12.
  19. Kabir: Gyan Gudri and Rekhta, Belvedere Press, Prayag, Allahabad, no.54.
  20. Kabir: Bijak, Ramaini II, Belvedere Press, Prayag.
  21. Kabir: Siddhanta Deepika, collected by Anant Das, Ranchi, p54.
  22. Kabir – Sant Baani Sangrah-I Sakhi, Belvedere Press, 1946, p2
  23. Ibid – Guru Shishya Ang, p26.
  24. Kabir: Collection of Hymns, Vol. II, Shanti Niketan, p19.
  25. Ibid – Vol. I, p65.
  26. Kabir: Bijak, Ramaini 15, Belvedere Press, Prayag, 1951, p9.
  27. Kabir: Bijak, sabda 10 – Sant Baani Sangrah, Belvedere Press, Prayag, Allahabad, p36.
  28. Khazan Singh: The History and Philosophy of Sikhism, Vol. II, p350.
  29. Macauliffe: The Sikh Religion, Vol. I, p363.
  30. Khazan Singh: The History and Philosophy of Sikhism, Vol. II, p394.
  31. Macauliffe: The Sikh Religion, Vol. I, p171.
  32. Ibid, p35-36.
  33. Macauliffe: The Sikh Religion, Vol. I, pp. 133,339,382,43,186.
  34. Ibid, p13.
  35. Ibid, p208.
  36. Ibid, p210.
  37. Nanak: Sakhmani, p165.
  38. Nanak: Adi granth, Jait Sri, p697.
  39. Nanak: Adi granth, Maru Solahen 8, p102.
  40. Seth lala Pratap Singh: Jeevan Charitra Soamiji Maharaj, p5.
  41. Mansur: Nicholson – The Mystics of Islam, Chapter – VI, "I am He whom I love And He whom I love is I".
  42. Nicholson: Studies in Islamic Mysticism – preface.
  43. As quoted in Sar Bachan Bartik, Soamiji Maharaj, Hazuri Bhavan, Pipal Mandi, Agra.
  44. Field: Ghazali’s The Alchemy of Happiness, p67.
  45. Nicholson: Kashful Mahjub, p416.
  46. Soamiji Maharaj, Sar Bachan Bartik Vol. I, Hazuri Bhavan, Pipal Mandi, Agra, p58-59.
  47. Wilson H.H.: Religious sects of the Hindus, pp. 71-78.
  48. Tulsi Saheb: Ghat Ramayan Part-I, Belvedere Press, Prayag, Allahabad, p193
  49. Ibid, pp.191-193.
  50. Parshuram Chaturvedi: Uttari Bharat Ki Sant Parampara, p654.
  51. Hazur Maharaj, Radhasoami Mat Prakash, Hazuri Bhavan, Pipal Mandi, Agra, p2.
  52. Ibid, p15.
  53. Ibid, Preface – page (ii).
  54. Ibid, p25.
  55. Ibid, p25.
  56. Ibid, p24
  57. Hazur Maharaj: Prem Patra, Vol. I, Hazuri Bhavan, Pipal Mandi, Agra, p440.
  58. Ibid, p441.
  59. Ibid, p445.
  60. Ibid, p448.
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