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RADHASOAMI MAT PRAKASH - A Brief View of Radhasoami Faith

Being a message of Eternal Peace and Joy to all nations
Originally written by Hazur Maharaj in english and published in the year 1897A.D.

Hazur Maharaj

21. The Shabd of Radhasoami Faith distinguished from that of other religions

32. But there is difference between the ‘Word’ and ‘Sound’, which is alluded to, in the different extant religions and that in Radhasoami Faith. Their information is not confined to the ‘Word’ or ‘Sound’ of one and the same sphere. Some belong to the spiritual-material and some to material-spiritual regions. While the ‘Word’ or ‘Sound’ mentioned by Radhasoami Faith appertains to the first or highest spiritual sphere. These ‘Sounds’ are not nominal words or names like the names of common things, but are real sounds resounding in their appropriate spheres like the ringing sound of bell, shell, etc.

22. The efficacy of the real name or sound to approach the center from which it emanates

33. By merely repeating a name or word, the thing or substance which it designates or to which it appertains can not be acquired, but by hearing a real ‘Word or ‘Sound’, the center from which that sound is emanating can be approached. You can not obtain bread by simply repeating the word ‘bread’ unless you go to a baker’s shop and purchase it there.

34. So by internal repetition of real holy words or names one can only collect together at the focus of the eyes, the spirit entity which is diffused all over the body, but by internally hearing the sounds thereof one can actually hold communion with and gradually approach the centers whence these ‘Holy Sounds or Names’ emanates.

23. Necessity of sincere prayer

35. Prayer is necessary to obtain blessing and mercy to help human being’s perfect salvation, but it must be offered from the innermost of heart and not confined to mere utterance. It must also be backed up by works of faith and charity performed through love and affection for the Supreme Being.

24. Necessity of sincere love for the Supreme Being

36. Great stress is laid in the Radhasoami Faith on engendering love for the Supreme Being. This can only be done when all worldly desires are gradually eradicated from the mind, and it becomes impressed to the inmost core, with the unbounded bliss that might be attained approaching the Supreme Being, Radhasoami. Love being attraction, it is quite plain that the devotional practice for approaching the Supreme Being will become very easy indeed, if there is true love for Him, and devotion, instead of being a thing of duty, will be the highest and most blissful work in this world.

25. Necessary restrictions as regards mode of living

37. In following this mode of devotion the following restrictions are made with regard to diet and mode of living. No intoxicating drinks or drug and animal food is to be taken and immoderate indulgence in any desire is to be avoided. Animal food is forbidden on account of its producing a materialistic tendency in human nature, and intoxicating drink is detrimental to a calm and natural state of brain and the nervous system Other public and private duties should be carried on as usual.

26. Definition of good and bad acts

38. The moral code appertaining to Radhasoami Faith is comprised in two sentences –

1. All acts including spiritual practice, which tend to free the spirit entity from matter & raise it towards its source, are good works.

2. All acts, which tend to degrade the spirit by weighing it downwards deeper and deeper into matter, are bad work. Again any action done with a view to help the needy from unselfish motives is good work; and contrary, bad work in this world.

39. Radhasoami Dayal says that the highest aim and object of every spirit being should be to gradually throw off the coating of matter with a view to return to the Supreme Source. This is what He defines as ‘good’. To seek worldly objects, to set the heart entirely on worldly affairs is a retrograde movement; and this is ‘bad’. The next aim of every human being should be to do good to his fellow creatures by thoughts, words and deeds as for as practicable, and to avoid injuring them except in the interest of society or for the good of many.

27. Brotherhood of Radhasoami Faith – place of worship – offering of flower garland

40. Priests in the ordinary acceptation of term find no place in Radhasoami Faith. All the followers are originally equal and form one big brotherhood or fraternity. But the superiority of a member depends on the degree of love, which he imbibes for the Supreme Being, and on intensity of the desire he manifests to approach Him. The more fervent members receive inspiration and preach to others, also by giving them counsel. There are no temples and no shrines. Any house or even open air is equally fit for the purpose of worship. No place is holier than another is except where Sant Sat Guru resided while on earth. Each member of a congregation assembled for worship brings a wreath of flowers, which he places round the neck of Preacher. Immediately or at the close of the service or Satsang, this wreath is returned to him and sanctity thus obtained.

28. Radhasoami faith consists in four words

41. The Radhasoami Faith is comprised in four words, viz. –

1. Sant Sat Guru.

2. Sat Shabd or Sat Nam.

3. Satsang.

4. Sat Anurag or sincere love for the Supreme Being and Sant Sat Guru.


1. Sant Sat Guru. He has already been described above.

2. Sat Shabd or Holy and True Name is the Sound proceeding from the original source. It undergoes some changes, or in other words, is enveloped in a sort of covering at every step in its descent in material regions. By step is meant each sub-division or sphere.

3. Satsang is attendance on the Sat Guru, hearing His discourse, reading His works, and performing acts of faith and charity inspired by love for, and a desire to approach, the Supreme Being. This is external Satsang. Internal Satsang is the application of mind and spirit entity to the sound current at the time of practice and an effort to raise them to higher spheres.

4. By sincere love is meant a strong fervent desire and perseverance to approach the Supreme Being. This desire should outweigh all worldly desires.

29. Superiority of Sound Practice (Surat-Shabd-Yog) over external religious observances

43. It is evident from the above that all external works of charity, worship, pilgrimage, or mere reading of holy books, unless accompanied by internal practice of Surat-Shabd-Yog (or the union of Spirit entity and the Holy Word) do not lead to True Salvation which can only be attained by raising the spirit entity to the First Degree or pure spiritual regions. One may reap the fruit of such act by obtaining happiness in the same or a new body on re-birth, in the same or a higher sphere. But to approach the Supreme Being, there is absolutely no other means except the practice of Surat-Shabd-Yog under the guidance of a Sant Sat Guru or a Sadh Guru, or a sincere lover of the Supreme Being who has received instructions from, and is helped in his practice by one of those Superior and Holy Spirits.

30. Description of three natural states – wakefulness, dream and sound sleep

44. It is necessary to remark here that every human being passes through three states of life normally in every twenty-four hours, viz. –

1. The wakeful state in which he works with his senses and limbs, feels pleasure and pain, and comes in contact with other creatures and objects in this world. In this state the principal seat of the spirit entity is the pupil of the eye.

2. The dreamy state in which his connection with the corporal body (or outer covering) and the senses as well as the external world cease or is slackened. He has no sensation of bodily pleasure and pain, and all anxiety about worldly affairs in a manner disappears. In this state the spirit entity is drawn within and upwards to the astral sphere where it dreams and comes in contact with astral creation, and works by means of internal mind and senses.

3. The state of deep and sound sleep when all action of mind and sense ceases and the spirit entity is drawn further inwards and its connection with both the corporeal and astral bodies temporarily ceases. Breathing and motion of the heart and pulse continue, but in certain disease such as catalepsy as well as in the state of deep trance etc., the motion of heart and lungs also ceases owing to the spirit entity being withdrawn innermost.

45. It would thus appear that the connection of the spirit entity with the corporeal body and senses as well as the objects of this world is established during the wakeful state only, when the spirit current returns to its seat in the pupil of the eye where the sensation of worldly pleasure and pain is experienced, and the mind, the senses and the limbs perform their respective functions. This connection is temporarily severed when the spirit withdraws itself from its seat and all sensations and functions cease simultaneously. A similar change begins to appear when a man is dying, that is to say, his spirit current is gradually withdrawn from the extremities and when the pupil of the eye is turned upwards and inwards, the spirit entity flies and its connection with the body ceases for ever.

Radhasoami Mat Prakash
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Soamiji Maharaj Hazur Maharaj Lalaji Maharaj Kunwarji Maharaj Dadaji Maharaj