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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

51. Necessity of a contemporary Sant Sat Guru

112. According to Radhasoami Faith the presence and help of a Sant Sat Guru is absolutely necessary for a neophyte to commence the work of salvation, or in other words, to practice internal devotion for the purpose of first concentrating and then raising his spirit beyond the material spheres.

113. All embodied spirit entities living here having left their original home from time immemorial, and having passed through various material spheres in their descent to the corporeal body in the third grand division, have become so firmly attached to their present dwelling, viz., the body and its surroundings in this world, that it is difficult, nay, impossible, for anyone to effect a change in the present condition and abode without the aid and instruction from one who is a resident of that sphere and holds communion with the Supreme Father, because He alone can be expected to know all the secrets of the descent of the spirit current to the lower regions and the means of liberating it from the bondage of matter to enable it to rise and return to its original source. Such a Sant Sat Guru occasionally appears in this world for the salvation of fallen spirits.

114. There is no other means except by associating with the Sant Sat Guru and His affectionate followers to acquire love for the Supreme Being and practice devotion with an intense desire to approach Him and have a glance of His glory and resplendence in the highest sphere where he dwells.

115. Mere Knowledge of the mode of devotion derived from hearsay or reading the holy books will not help a would-be traveler on his journey homeward; it needs full instructions from an experienced guide and occasional help and information from him to enable a novice to proceed on his journey unhampered by obstacles and impediments which are generally met with in traversing material spheres. When no worldly knowledge or art or profession of any sort can be acquired by any one without undergoing training under an experienced master, how could it be then be possible for any one to acquire any knowledge of the Supreme Being and hold communion with Him without help and instruction from an experienced Master or Guide called the Sant sat Guru, who would spiritually keep an eye on His disciple and watch the progress of his homeward journey to the spiritual regions and at the same time take care of him, so that he may not be tempted and detained by the Superior Mind and matter or their agents on the road.

52. Distinguishing features of Sant Sat Guru or True Guide (adept)

116. As in these days there are many who call themselves Sant, Sadh and guide or leader of sect and religious society etc. etc., it is difficult to distinguish between Sant Sat Guru or ‘True Spiritual Guide’ and a host of family or ancestral guides and wandering mendicants and religious leaders, except by the means hereafter described –

1. That the True Guide is One who imparts instructions for the practice of Surat-Shabd-Yog as prescribed by Radhasoami Faith.

2. That his object in preaching the holy doctrine and giving practical instructions is nothing more than the saving of humanity from perdition and raising the human spirits to the highest and pure spiritual regions from which they originally descended.

3. That He is not actuated to undertake this work from selfish motives or for any personal benefit or aggrandizement.

4. That as envy and jealousy on the part of interested religious parties will try to slander His character and otherwise shower taunts and sneers on Him and His limited congregation. He won’t feel ashamed or discouraged by such acts of the ignorant, jealous and worldly people, but go on with His sacred work steadily and determinably with full trust in the grace and Mercy of His Beloved Father, the True Supreme Being who invariably extends His protection to the sincere lovers of Truth.

5. That His discourse, being purely spiritual and full of affection for the Supreme Being will be heartily attended to by sincere searchers of Truth and true lovers of Supreme Being, and His instructions sought for by them to practice the mode of devotion (Surat-Shabd-Yog) calculated to raise the spirit entities to the Holy and Highest Mansion of the Supreme Father.

6. That by acting up to His instructions, sincere lovers of Truth and the Supreme Being will derive much pleasure in their practice and have occasionally internal visions of supernatural character and glimpses of higher regions and also notice the Grace and Mercy and Protection of the Supreme Father now and then extended to them.

7. That their belief and trust in the Mercy of the Supreme Father will go on increasing and strengthening, and with it also the love for the Supreme Father, imparting new strength and steadiness to the devotional practice.

8. That as the practice and the joy thereby realized within increase, the mind of the sincere devotee will gradually be withdrawn from the world and its objects of pleasure, and regard all worldly hopes, joys and fears as worthless and transitory and feel unwilling to devote more time and attention to them than what appears actually necessary for conducting business and family affairs.

9. That by associating with such a Guide and hearing His discourses and attending to the practice enjoined by Him, all doubts and errors and improper impressions and reflections will gradually be removed from the mind of a sincere searcher of Truth, and heart will accordingly be filled with pure love for the Supreme Being and His children, the humanity in general.

10. That under His guidance a sincere devotee will gradually be able to control the action of one’s mind and senses as regards indulgence in worldly pleasures, and by and by forsake sins and sinful ideas; and should such thoughts ever enter one’s mind one will feel extremely sorry and from the bottom of one’s heart ask and pray for forgiveness and protection.

53. How a sincere devotee will act when he meets a Sant Sat Guru

117. A sincere and affectionate devotee who has fortunately joined the congregation presided over by a Sant Sat Guru, will readily offer anything, however valuable, for His service and will always be ready to gladly perform any service, however menial that may be required of him on any occasion, and thus merit the grace and Mercy of the Supreme Father and affectionate regard of the Sant Sat Guru.

118. It is observed in this world that when one has strong friendship with or love for another, one is ready to sacrifice everything for the sake of one’s friend or beloved; so in the religious world, when one fortunately meets a Sant Sat Guru or a True Guide and under His guidance acquires strong love for the Supreme Being, one will act without reserve in doing what one possibly can to please the Supreme Father and the Sant Sat Guru, which will show how much one values and what regard one has for purely religious duties in comparison to the worldly work and obligation.

54. Atheist labouring under a mistake

119. Atheists, who deny the existence of the Supreme Being or Creator and also of the spirit entity as emanation from the Supreme Being, appear to be labouring under a great mistake.

120. A reference to paragraphs 53-57 will show that there exists a Supreme Almighty Being, Who is the Original Cause and Life and Support of the whole creation and Whose unlimited power controls and directs the various forces forming the machinery thereof.

121. And again, the same paragraphs describe how the spirit current being an emanation from the Supreme Being by the power of it inherits, summons all the forces of nature, elements etc., on its first manifestation in the world to work harmoniously in constructing its receptacle, the body, and maintaining it in perfect working order as long as it occupies the same. In this case also the spirit force apparently controls and directs the action of the subordinate forces of nature etc., for the proper working of the machinery of the body, and as soon as it is withdrawn, the whole machinery collapses and the form or body is dissolved and exists no more.

122. If the above facts do not fully satisfy an atheist one should at least take into consideration the change of states he undergoes daily (see paragraph 44 and 45) whereby he will perceive that in the wakeful state one feels the pleasures and pains of this world; whereas in dream he is removed to another sphere which has little or no connection with the physical body and this world, and when removed further to the sphere of deep sleep he becomes in a manner unconscious, and the connection with the physical and astral bodies in a manner ceases. A little thought over these changes will enable one to notice that if one can by any means retire to the inner spheres at pleasure, he can find safety from all the pains and troubles of this world and the physical body, and at the same time enjoy greater pleasures and joys within himself without the least trouble and expense.

123. Every one, whether one be an atheist or otherwise, appears to be full of desire to obtain pleasures and greatness in this world, and to attain this object he works hard from his infancy to the time of death, whether one’s hope is wholly or partially realized or not.

124. Again, every one wishes to shun danger, sickness, ill-luck or any other mishap or misfortune and tries his best to avert it, or at least lessen its effect by any means in his power. Also every one fears death and pains attendant thereon, and would try any means to avoid it as long as one could find it possible to do so.

125. A careful study of Radhasoami Faith will show that, if any person were to sincerely and affectionately practice devotion at least three hours a day, one would find that the mode prescribed by the Merciful Radhasoami will gradually weed out all desires appertaining to this world by fulfilling some and showing the futility of others, and create a passionate love in one’s heart to approach the Supreme Being and witness His Glory and enjoy real happiness in the heaven above and also give one the strength enough to overcome the troubles and afflictions in this life and also the pain of death.

126. Thus the sublime and holy Radhasoami Faith and its practice, fully meet the requirements of human beings, and should, therefore, be unhesitatingly adopted by all who, without renouncing this world, hope to secure perfect salvation or happiness in the next.

55. Matter and Motion

127. Scientists say that matter and motion are the principal factors in the creation. This is true so far as the lower material regions are concerned, but they do not or can not say how or whence this motion originated. Motion needs a motor, and this motor is the same spirit or word current issuing forth, like rays from the sun, from various centers or spiritual-material suns and diffused over all the space comprised in the second and third grand divisions.

128. Every atom is in itself a ray or current issued from a ‘center’ and is endowed with spirit power, which (in this world) is called energy by the scientists. Unmanifested energy or spirit power is called ‘latent’ or ‘potential’, and that brought into action or full play, ‘kinetic’. Both the above names apply to the impulse from the spirit force, which is the origin and beginning of all.

129. The atoms playing their part in this world, for instance, issue forth from our sun or the sun above, of which the former is a planet. They are manufactured in the above ‘orbs’ before they issue forth as rays or currents and are thus fitted for the work of creation or for forming parts of the bodies they combine to form or give existence to. The spirit current latent in these atoms is much steeped in matter of the lower spheres and it requires impulse from a higher current appertaining to and descending from the higher sphere to awaken its energy or actuate it into action.

130. It will thus be seen that spirit power or force is all in all, or it is the principal factor or actor in the whole creation, or in other words, it is the life and soul of everything.

56. Transmigration of Soul

131. Radhasoami Faith recognizes transmigration of soul or spirit, for so long as the spirit entity remains confined to the second and third grand divisions it must remain clothed in some sort of body or covering; and when one body is worn out it must of necessity assume another in the higher or lower spheres or sub-divisions according to its acts and predominant passion or desire.

132. We notice in this world that people of a peculiar turn of mind or taste invariably associate with, and find pleasure in the company of the people of the same sort. So in the world to come, every one will be drawn or attracted to the sphere and company of those with whom one has sympathy or affinity owing to the common object of their desire and affection, and assume similar or different bodies according to the degree of their affinity and result of their past actions or Karam.

133. Until, therefore, a spirit entity tries, by practicing devotion according to the mode prescribed by Radhasoami Faith to liberate itself from the bondage of matter and body predominant in the second and third grand divisions, and after closing its account of Karam rises to the highest sphere of pure spiritual region (called the first grand division) it can not get rid of the material covering, and therefore, it must continue subject to birth and re-birth, or in other words, the spirit must successively change its covering or body.

57. Description of Karam – reduction and obliteration of their effects

134. There are three kinds of action or Karam, viz., first, Kriyaman or the acts performed by a person in his present life, second, Prarabdh or the acts performed in the past or present life, the fruit of which is to be reaped in the present life, third, Sanchit or the unripe acts done in the past or present lives, the result of which is to be experienced in future lives.

135. A follower of Radhasoami Faith by practicing devotion and observing the rules prescribed by it can easily, though gradually, overcome or reduce the effect of all these Karams and then get rid of the body, or break through the shackles of matter in the material spheres.

136. The rules to be observed are as follows –

1. That a sincere devotee should resign himself wholly to the Mauj or ‘Will’ and pleasure of Beloved Father, the Supreme Being, and thus leave the effect of all action or Karam, done by him in the present life (according to the moral principles laid down in paragraph 38 and 39.) to be produced by Mauj so as to suit one’s spiritual and temporal interests or in other words, give up one’s own personal desires and hopes and make them subservient to the will of Supreme Being. One will thus be freed from the effects of one sort of Karam called Kriyaman.

2. As regards the second sort or Prarabdh Karam, their effects must of course be experienced during the present life, but there would be a vast difference in the result (or the amount of pains and pleasure to be experienced) according to the progress made by the devotee in the spiritual practice and the degree of one’s love for and trust in the Mercy of the Supreme Father; because a devotee, who is capable of withdrawing his spirit current inward and upward to a certain extent, will be less liable to bodily pains and worldly anxieties, fears and hopes, than a worldly or unpracticed man whose spirit entity can not move from its seat in the pupil of the eye except under the influence of sleep.

3. Sanchit Karams can easily be disposed of by a devotee during his practice. There are two sorts of impressions made on the mind’s atmosphere, viz.,

1. Those produced by external objects when they come into contact with the senses, and,

2. Those produced by desires and various thoughts and ideas springing up from time to time in the mind.

These impressions are strong or feeble according to the intensity or weakness of desire and thought or the force or indifference with which the senses grasp the external objects.

137. When a devotee is traversing the mental sphere on his journey homeward, these impressions are vivified by the power of spirit and appear to him as real objects; they engage or attract his attention and detain him for some time, but as the devotee is forewarned not to busy himself with these impressions, one sooner or later breaks his connection with them and proceeds onwards whereby the spirit current is withdrawn from the above sphere and the said impressions rendered lifeless and incapable of producing any effect on the devotee when one returns to its seat in the body, viz., the pupil of the eye, after completing his devotional practice for the day.

138. It will thus be observed that the effect of Sanchit Karams is nearly obliterated after engaging the actor or devotee’s attention for a few minutes only, instead of occupying days and months and perhaps years in some cases, during the actor or devotee’s next life, had he not been initiated in the practice prescribed by Radhasoami Faith.

58. Description of four Principal Personages concerned in the practice of Radhasoami Faith

139. The Radhasoami Faith recognizes three Grand Personages and a sincere and affectionate disciple the fourth, namely,

1. The Supreme Father,

2. The Supreme Mother or Original Spirit or Word Current emanating from the Supreme Father,

3. The Supreme Son or Sant Sat Guru, the representative of the Supreme Father in human form.

4. The disciple or the son or human spirit.

140. The above quaternary may be further explained as follows –

1. The first personage or the Supreme Father and Sole Master is a vast and Boundless Ocean of Spirit and Love and Joy from Whom the Original spirit or Word Current emanated.

2. The second personage or the Supreme Mother is the Original Spirit and Sound Current, the Prime Mover, Creator, Nourisher and Supporter of the whole creation. It is the connecting link between the Supreme Father and the son or disciple, and leads the way and helps the son in returning to the Father’s Highest Mansion.

3. The third, the Supreme Son or Sant Sat Guru is the representative of the Supreme Father in human form on this earth. This incarnation of the Supreme Father or His Special and Beloved Son Sant Sat Guru appears now and then in this world for the purpose of saving spirits from going down to the lower regions and raising them to the highest spheres, and finally to the Mansion of the Supreme Father.

4. The fourth, the disciple, the son or human being is a ray or drop descended from the Supreme Sun or Boundless Ocean of Spirit, Love and Joy; but his attention having been diverted by mind and matter towards the material creation down below, he has lost all knowledge of the Supreme Father and his Highest Mansion, and can not now return to his Holy abode without the help, externally, of Supreme Father or His Special and Beloved Son assuming human form of a Sant Sat Guru, and internally, of the Supreme Mother or the connecting Spirit and Sound current between the Supreme Father and the disciple or Son, Who illumines the heart of a sincere lover and devotee and sheds grace and mercy upon him.

141. As the disciple or devotee proceeds on one’s journey homeward, one gradually absorbs the spirit and sound current, or in other words, shortens the distance between oneself and the Supreme Father, and thus playing in the lap of the Supreme Mother, one returns with the loving Mother to the Holy and August Presence of the Supreme Father.

142. Without the Help and Grace of the Supreme Father, and His Special and Beloved Son, the Sant Sat Guru in human form, no human being can ever acquire sufficient strength to give up worldly desires and pleasures or to undertake the journey home ward, or in other words, practice devotion according to the mode prescribed by Radhasoami Faith. It must always be remembered that none but the Sant Sat Guru can under his own protection, regenerate the fallen humanity and grant sufficient strength to enable a disciple or devotee to fight his way out of the various spheres presided over by Superior Mind and Matter, where all sorts of obstacles and temptations are ready to interrupt the traveler in his journey and draw him towards the creation in higher spheres on the way.

59. The work of regeneration

143. The work of regeneration consists in the movement of spirit entity and mind from the lower to the higher spheres by practice of devotion. A person may be said to be twice or thrice born accordingly as he has traversed the regions appertaining to first, second or third birth. A sincere devotee having strong love for the Supreme Being, may through perseverance and fervour and with the Grace and Mercy of the Supreme Father and the Sant Sat Guru of his time, traverse the regions of two or three births in one life-time, that is to say, raise his spirit to the second grand division, and complete the work of regeneration in the next life by undergoing the fourth birth or traversing the spheres thereto, and finally enter and take his abode in the Mansion of the Supreme Father at the top of the first grand division or pure spiritual regions.

60. Radhasoami Faith is open to all mankind, who may or may not renounce their old creed

144. All people without any distinction of caste, creed and colour can be admitted into Radhasoami Faith; and as the devotional practice appertaining thereto is conducted mentally and spiritually, it is not binding upon the followers of this Faith to publicly renounce their former creed and its external observances, or in other words, it is optional with them to do so or not, accordingly as they can easily overcome all opposition and obstacles in their way, or find it difficult and inconvenient to face them in the beginning; internally, they must, however adhere to the practice prescribed by Radhasoami Faith, which they can easily attend to unnoticed by others, at the time they have to be present with their family and friends at the performances of the rituals or the ceremonies of their old creed.

61. People desirous of seeing miracles etc., unfit to follow Radhasoami Faith and practice devotion prescribed by it

145. People are generally very fond of seeing miracles or acquiring supernatural powers, and with this object in view they express their readiness to practice any mode of devotion and even to sacrifice (temporarily) all sensual pleasures and desires for greatness in this world etc., etc. But this is a mistake, and they are labouring under a delusion; and as such persons can not be regarded as sincere searchers of Truth or the lovers of Supreme Being, the Radhasoami Faith does not accept their overtures for admission and initiation into its secrets.

146. A sincere devotee having no other object in his view than to approach the Supreme Being in His Highest Mansion, will, however witness glories of the Supreme Father in various forms on the way to its destination, and see many things more wonderful than ordinary miracles, if the person will only practice devotion for some time with strong faith, fervour and love for the Supreme Being. The devotee will further observe the Grace, Mercy and Protection of the Supreme Father extended to him on all occasions when needed.

147. A member of Radhasoami Faith is strictly forbidden to divulge the secrets or mention to any one (even to a fellow member without express permission) the glory and wonder of the higher creation one sees now and then within himself, or the happiness and extraordinary joy one experiences during the practice, or the Special Mercy, Grace and Protection extended to him from time to time on important occasions by the Supreme Father and Sant Sat Guru.

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Soamiji Maharaj Hazur Maharaj Lalaji Maharaj Kunwarji Maharaj Dadaji Maharaj