RADHASOAMI FAITHA HISTORICAL STUDY

BYProf. A.P. Mathur(DADAJI SAHEB)M.A., Ph.D., F.I.H.S., F.R.A.S. (London)Former Vice-Chancellor, Agra University, Agra, India

CHAPTER - 2:BIRTH OF THE FAITH AND ITS NAME THE THREE PATHS INDIGENOUS BHAKTI TRADITIONS MEDIVAL BHAKTI TRADITIONS IN NORTHERN INDIA KABIR AND HIS TEACHINGS NANAK AND SIKH TEACHINGS THE MUSLIM MYSTICS TULSI SAHEB AND HIS TEACHINGS THE THEORY OF SHRI KRIPAL SINGH A NEW RELIGON BASED ON SANT TRADITIONS THE MEANING OF THE NAME RADHASOAMI NAME OF THE TRUE SUPREME BEING THE TRUE SHABD AND DHUNYATMAK NAME SOAMI IS OCEAN AND RADHA ITS FIRST WAVE A SCIENTIFIC EXPLANATION FORWARDED BY THE THIRD GURU IT DENOTES TWO SPIRITUAL COMPONENTS : THE LOVER AND THE BELOVED RADHA IS ADI-SURAT AND SOAMI IS ADI-SHABD RADHASOAMI IS SOAMIJI MAHARAJ RADHA SOAMI IS SANTSATGURU IT IS ALSO THE NAME OF THE SECT

"Religion is matter of experience, an insight into reality, a direct awareness of the world of values...There is the unknown, the reserve of truth, which the intellect cannot reach and yet feels to lie behind.....There is an element of mystery in all religions, an incomprehensible certainity which is not to be explained by grammar or logic." In the light of the above statement, the origin of the Radhasoami faith can be traced in the deeprooted mystivc traditions of the country. Established in 1861, it is essentially an esoteric religion. The edifice of its teachings rest upon the thought and philosphy of the founder gurus Soamiji Maharaj and Huzur Maharaj. According to Huzur Maharaj, the second guru, "Radhasoami faith is not built on the basis of scriptures appertaining to Hindu or any other religion." Nevertheless it cannot be denied that it inherited much from the hoary past of Hindu thought and philosphy.The faith, in fact, came as a bold reaction against prevalent traditionalism and ritualism of the eighteenth century religion. Its object was the propagation of a simple religion to assure the spiritual uplift of the people without any distinction of cast, colour or nationality. Emphasizing upon the Spirit and the Spiritual life, the Radhasoami faith emerged as the champion of spiritual awakening in the country that actually preceded socio-political consciousness. The teachings of the faith are based upon the inherent call of the spirit, that is, love. The presentation of the cult of love, with a rational approach to spiritual problems in an age of science, is a unique achievement of its founders. It can, therefore, rightly be styled as the first current to revive devotionalism in modern India.Go Back to Top

THE THREE PATHSSince time immemorial,moksha(emancipation of thesoul ) has been declared to be the ultimate goal of human life and for its attainment the sages and seers laid down three paths ofkarma,gyanaandbhakti. These three ways just conformed to the three aspects of personality- action, cognition and affection- which are in fact complementary and supplementary to each other. During the earliest period of Indian history,karma- margdominated religion and society. It was principally laid down in theVedas, developed and systematised inBrahamanas, Kalpa-Sutra, Mimamsaand theBhagwata Purana. When the theory of metempsychosis and the law ofkarmacame into being, the logical Hindu mind could not but realise thatkarmaalone could not lead to salvation. TheUpanishads,then, came forth as the first embodiment of the bold speculations of the recluses and propounded the path of knowledge. Profound thinking on cosmic origin and human destiny, the nature reality and its relation to the individual, deliverance of the soul, lead to the estblishment of various schools of thought and philosophy such as Jainism, Buddhism,Sankhya-yogaand other systems culminating inVedanta.The religion based upon the cult of knowledge remained confined to the intelligentsia or to those who renounced the family and became monks. It could not satisfy the spiritual thirst of the common people. Their craving for the higher values resulted in the establishment of the cult of theBhaktiby such religious leaders as believed that the true path leading to salvation is neitherkarma, norgyanabutbhaktior the true love and devotion for the Lord.Go Back to Top

INDIGENOUS BHAKTI TRADITIONSThe origin the Bhakti cult is shrouded in mystery. Some find in it the influence of Islam. Others trace it to Christianity. But modern research disproves the theory of indebtness of Indian Bhakti movement to Christianity and Islam.Bhakti, in fact, can be traced to theVedichymns, theUpanishads, theSutrasand theBhagwad Gita. TheVedichymns toVaruna, SavitrandUsasare replete with sentiments of piety and devotion. The doctrine ofbhaktior single-minded devotion to God is clearly evident in the laterUpanishads. In theSvetasvatara Upanishadthe doctrine Grace is emphasized and the doctrine ofPrapattior self-surrender is also suggested in it. TheTattriya UpanishadandBrahadaranyaka UpanishaddescribedBrahmanas the embodiment of bliss and source of all human joys. Thus the cult ofBhaktiis adumbrated in theVedichymns and partly developed in theUpanishads. It blossoms forth in the epics and later devotional literature; it is not satisfied with the impersonalBrahmanof theUpanishadsbut converts Him into the personal God orIsvaraas acclaimed by Ramanuja in his thiesticVedantaorVisistadvaita.Go Back to Top

MEDIEVAL BHAKTI TRADITIONS IN NORTHERN INDIAThe medievalBhaktimovement came as a reaction to Shankaracharya's philosphical theory ofVedantaandMayavad. Besides being questioned by scholar - saints on spiritual grounds, the theory was too philosphical for the common man to comprehend. Hence the devout Hindus turned toBhakti. Nevertheless, the impact of Islam on Indian culture gave a new impetus to the popularity of theBhakticult. The virtual challenge presented by Islam, lead religious men to earnestly seek the truth of their own faith. Ramanand, fifth in the descend from Ramanuja, inaugurated in northern India a spirit of synthesis of all that was true and permanent in our spiritual heritage. He used the popular name ofRamabut he meant by it the perfect God of love and mercy. Not the unconditionedBrahmanofVedantabut the beloved, the friend and the Lord of one's heart. When he perceived thst God is only one and humanity is one large family, he started preaching the gospel of love and devotion. He gave up the use Sanskrit and adopted the language of the people and freely admitted many a follower of the lower castes to his fold. Kabir, Raidas, Sena, Dhanna, Pipa, Nabha, Nanak, Dharamdas, Tulsidas, Surdas and Meera- all follwed the path of intense love and devotion.Go Back to Top

KABIR AND HIS TEACHINGSThe central personality in the religious history of medieval India was Kabir. It is a remarkable historical fact that he belonged to a period of political turmoil and racial conflict produced by the Turkish impact. Replacing the prosaicgyanawith dynamicbhakti,he stirred the socio-religious life of the country. He struck boldly at the root of caste distinctions, idolatry pilgrimages, vows, fasts and all the external paraphernalia of religious life. He preached the gospel of love to the people in their own language and attempted to reconcile Hinduism with Islam propounding the ideal of religious unity and universal brotherhood. His call resounded in almost all corners of the country and laid the foundations of the saint traditions in India.A mystic as he was, he preferred love and devotion to a formless reality. His Ram and Hari signify the Supreme Being different in nature from Rama of Ramayana and Hari of Bhagwata. As these names were common among the masses, he preferred to teach his gospel of love through them.According to him the Supreme Being can be attained through the grace and mercy of the Satguru. He exalted the Satguru to a position much higher than Govinda and said that Satguru alone can direct the devotee to a path essential for the discipline of the soul and therefore in the three worlds and nine regions none is greater than the Satguru. Kabir believed the shabd or the holy name to be the true companion of a devott. It emanated fron the Supreme Being Himself in the course of creation. Through contemplation and inner practice known as sahaj-yoga the devotee can catch hold of the shabd and traverse the higher regions of the creation. He proclaimed that the highest aspiration of the human soul is to attain ultimate union with the Supreme Being, and nothing short of it, not even paradise, would satisfy it. By practising sahaj-yoga, a devotee would cast off the evil tendencies of the mind and acquire humility, love, patience and perseverence, with the result that the self would be completely effaced. It would not mean a life of asceticism and renunciation and that both yoga (asceticism) and bhoga (enjoyment in family life) were necessary for a devotee.Kabir realised that to tread the path of love was to walk on the keen edge of a sword. According to him one who would sustain to the end and develop incessant love and devotion at the feet of master would attain the desired goal. His teachings, especially his emphasis upon the formless Supreme Being, the concepts of satguru and shabd present striking similarities to thr precepts propounded by the founders of the Radhasoami faith. Like Kabir, they approve of family life and assert that love and devotion at the feet of the Supreme Being would result in a feeling of complete detachment from the world and its objects, even for a man living in family. Their surat shabd yoga resembles Kabir's sahaj-yoga. In fact it appears to be exactly an improved form of sahaj-yoga. Their emphasis on guru bhakti conforms to the Kabirian tradition. Their criticism of superfluous and superstitious socio-religious practices and their anti-traditional and anti-ritualistic approach show definite Kabirian impact. The founders of the Radhasoami faith have themselves admitted that their religion is testified in the teachings of Kabir Saheb. They acknowledge the supreme position of Kabir as param sant in the hierarchy of saints, who incarnated from the highest spiritual region far above the second region known as Brahmand to make the atmosphere congenial and set the stage ready for the incarnation of the true Supreme Being whom they call Sat Purush Radhasoami.Go Back to Top

NANAK AND SIKH TEACHINGSBy the time guru Nanak came to join the line of thebhaktitradition, Islam had been well-established in northern India and its influence was visible in social life. Mutual hatred, animosity and mistrust between the two major commnities-Hindus and Muslims-had taken hold of the society. Nanak, like Kabir, asserted that God is one and indivisible, above every other being howsoever highly conceived. He is not a God belonging to any particular people - Muslims or Hindus - but is the dispenser of life universal. The universe is an illusion which is not final and abiding in itself, but real only because of God's presence in it. The ways to realise God are not many but only one. The way is neither knowledge nor formalism or meritorious action but love and faith, aiming at attaining God's grace. One should sing in His praise and mediate on His name. Those who regularly repeat the holy name and have faith and love in the grace ofSatguruwill attain salvation.Nanak condemned the superstitions and formalism of both Hinduism and Islam. He condemned the caste system and social inequities. He recommended family life, but also a complete detachment from the world and thus traced a mid-path between extreme ascetism and sensuous pursuits. He believed in the transmigration of the soul and the laws ofkarma. The evil-doers, he asserted, would suffer the panks of birth, death and rebirth.The Sikh religion under the succeeding gurus, made striding progress. They brought about a revolution in society by further eradicating caste distinction. According to them, the reformer saints had admitted in their fold true seekers from weavers, barbers and shoe-makers, but the privilege of equality was not extended to men in general. Kabir and Raidas were honoured by people of higher castes but the masses still remained depressed as usual. The Sikh gurus declared the whole humanity to be one, and that man was not honoured because of his caste but because he emanated from God who had given him the life and soul. This approach brought a new hope and courage to the downtrodden masses and women who stood low in society. Women as well as men could equally share the grace of God and hold equal responsibility to Him. The Sikh gurus condemned the system ofsatilong before any notice was taken of it by Akbar. They called woman the conscience of man.In Sikhism,Satguruis envisaged as a true and perfect being. As is God so is theguruand as it is theguru,so must be the follower. He is the central unifying personality, inspite of the rule of succession; when human form changes, the essence of personality is held to be identical with his predecessors. After the tenth guru, no one succeeded to thegaddiand the injunction of the former was that theGranthwas theguruand any selected assembly of five Sikhs devoted to religious pursuit was as holy as theguruhimself.The ideas ofNamandSatguru, the theory of the succession of the gurus and thesangatand thepangatpresent striking similarities to the teachings of the Radhasoami faith.Go Back to Top

THE MUSLIM MYSTICSThe Muslim mystics attached more importance to the activities of the inner self than to the observants of outward religious practices and rituals. To them, God is pure Being and absolute Beauty. Purification, devotion and deification are the three main stages for realization. Repentance, abstinence, renunciation, voluntary poverty and trust in God are the methods of purification. Meditation, nearness to God, love, fear, hope, tranquility, contemplation and resignation are the means of devotion. Certainty, illumination and realisation are the other names for deification. The path is divided into seven stages : observance of the law of service; service to God; love of God; renunciation of wordly desires;knowledge or contemplation of the nature, attributes and works of God; ecstacy in contemplation of God; union or seeing God face to face; and finally absorption in the essence of eternal Being.The Muslim mystics based their thought upon two essentials: the teacher -pirormurshid- and love orishq. The teacher is considered no less than God. perfect devotion to the teacher ensures speedy realisation of Truth. As to love, a devotee is expected to possess an abundant store of it, and all beings who come in contact with him must of necessity be charged with his love.Many practices in Radhasoami faith appear similar to the practices of the Muslim mystics - total surrender to the worship of the perfect adept, the idea of the beloved (Supreme Being) and the lover (devotee), the intensity of pure love, the ideal of ever-absorption in the thought of the highest reality and the singing of emotional hymns.Go Back to Top

TULSI SAHEB AND HIS TEACHINGSIn the early nineteenth century, Tulsi Saheb, a great saint of Hathras, introduced a spirit of rational religious reform. His sole purpose was to preach the gospel of love. He attempted a simplification of the Indian religion on the lines of medieval saints in order to make it accessible to the common man. He launched a campaign against reactionary practices such astantrik sadhnas, prevalent in theSantsects and deplored them as unbecoming and contradictory to their original teachings. He reffered to various extant observances as followed byKabir Panthisand asserted that they had developed a narrow vision, traditionalism and static sectarianism. He also found many anomalies in the teachings of the Sikh gurus as followed by their disciples and claimed that Sikhism had degenerated into ritualism and distortions against the gurus' basic tenets. Thus Tulsi Saheb not only tried to remove evil tendencies that had crept into the teachings of Kabir and Nanak butnalso reminded their followers that the medievalSant sects were reformative ideologies whose original teachings had been ignored and twisted. He called for inner search, in accordance withSant mat, and to stick to its anti-ritualistic form of spiritual socialism. He did not believe in caste distinctions and his followers included persons from all castes and creeds. He propounded a philosophy of inner spiritual realization under the aegis ofSatguru.It is said that he did notadoptany guru for himself, but recognised the necessity ofa guru to lead the individual on the path of spiritual enlightment. He also revealed the inner spiritual secrets ofPind, Brahmandand beyondBrahmandand called his Supreme Being asPiya, Satpurush, Parmatam, HansandNirakar.He propagatedvairagya, yoga, gyanaandbhaktiand attached much importance to the unity ofSant-mat. Bringing about a harmonious blending of terse metaphysical concepts and the spirit of scientific reasoning, he brought about a unique synthesis hitherto unknown to theSant-tradition.The founders of the Radhasoami faith caught the spirit of synthesis as sponsored by Tulsi Saheb and went a step forwad in harmonising philosophical concepts of inner truth with rational derivation. Like Tulsi Saheb they emphasized the necessity of a guru, the importance ofshabdandyoga.In keeping with the Tulsian traditions, they vehemently criticised such followers ofSant-matas has deviated from the original teachings.Go Back to Top

THE THEORY OF SHRI KRIPAL SINGHTracing the background of the formative influences on the Radhasoami faith, Shri Kripal Singh links up the hostory of spiritual heritage with last Sikh guru Gobind Singh. He holds that guru Gobind Singh travelled far and wide and went to Poona in Maharashtra and brought in his fold many a member of the Peshwa family. He presumes, but without any historical basis, that Sham Rao, the elder brother of Baji Rao Peshwa must have come into contact with Ratnagar Rao, a disciple of guru Gobind Singh and ultimately Sham Rao settled at Hathras and came to be known as Tulsi Saheb. But this statement is not historically true. Guru Gobind Singh died in 1708. The same year Sahu, son of Shivaji, became king of Maharashtra and appointed Balaji Vishwanath as the first Peshwa in 1713. Baji Rao I became Peshwa in 1720 and he was the eldest son of his father (Balaji Vishwanath).Further Shri Kripal Singh's contention that Soamiji became a disciple of Tulsi Saheb and that he derived spiriual light from him, does not seem to correct, for , if Soamiji was born 'Almighty" as Shri Kripal Singh himself admits, there was hardly any need for him to have accepted the discipleship of anyone. Shri Kripal Singh does not seem to have realised the contradictions involved in his two statements. As such his view that the saint of Hathras bequeathed his spirual heritage to Soamiji is devoid of historical evidence.Go Back to Top

A NEW RELIGON BASED ON SANT TRADITIONSThe founders of Radhasoami faith, in keeping with the spirit of the age, established such principles and practices as might suit the requirements of the common man and also might guide the true seekers after the highest truth. The birth of the faith in 1861, appears to be the final stage in the development ofSant traditions.The founders have claimed through their writings that the original books of all the inspired religions bear testimony to the superiority and efficacy of thesurat shabd yogaand that their faith is not based on any other religion. The second guru writes:"The Supreme Being, Himself, who appeared on this earth in human form and graciously performed the functions of aSantsatgurufor the benefit of degraded humanity." and that the Radhasoami faith is based upon the direct precepts of the Supreme Being Himself.In fact, the first guru propounded- a thought and philosphy entirely novel and hitherto unrevealed to the world. His concept of the Supreme Being, Creation, Salvation,Karmaand finallyGuru-BhaktiandSurat Shabd Yogamay sound similar to many a prevalent theory in various religious cults in the country ; but after a careful study of the tenets and essentials of the faith, one comes to the conclusions that in the originality of their interpretations and in the essence of their practice, they bear no lineage to any of the other past or present religions. The first guru adopted no one as his guru and guide. His writings appear to be casual outbursts of divine voice, emphatic and straight, entering deep into the reader's heart. He conveyed the message of the highest reality in such manner as if himself had perfect and eternal communion with the highest and sublimest. He revealed the secrets of his faith through the most beloved of his disciple and his true successor, Huzur Maharaj.Thus thebhaktiof the guru of the time andsurat shabd yogaare, in their essence the original contribution of the Radhasoami faith, introduced in conformity with the spirit of rational research within one's ownself. The Radhasoami faith gave a call that had long been ignored and forgotten. The faith may correctly be described as an incessant quest after the spiritual truth and ultimate realisation of the true Supreme Being. whom the founders gave an extraordinary name-Radhasoami.Go Back to Top

THE MEANING OF THE NAME RADHASOAMIThe entire thought and practices of the Radhasoami faith, centre round the nameRadhasoamiwhich seems to be unique in theSanttraditions. A curious reader finds it strange as to why a faith which rejects the whole Hindu pantheon has a name -Radhasoami.A.L. Srivastava observes : "Probably the designation of the founder Swami and that of his wife Radha suggested this name. To distinguish the nomenclature of the new sect from Hinduism, it was named Radhasoami." But, I do not agree with this contention as the wife of the first guru had no role to play in the satsang. If at all she were called Radha it was an adoration of the disciples for their guru's spouse. They regarded Soamiji Maharaj as Supreme Father and his wife as Supreme Mother. However, it seems to be necessary to explain the real meaning and significance of the name as held by the founders of the faith.Go Back to Top

NAME OF THE TRUE SUPREME BEINGIn the Radhasoami faith, the ultimate reality isRadhasoami.In Hinduism and its branches the ultimate reality isBrahmanandIsvara.Brahmanis considered to be the highest reality inVedanta.The founders of Radhasoami faith, however, came forward with a new concept. According to them, TheBrahmanofVedantais limited to the second grand division of the creation whom they call "spiritual-material region". They hold that theBrahmanis not the true Supreme Being or the highest reality because he is not perfectly free from mind and matter. They assert that though spiritual components predominate inBrahman, there isMayalatent in the seed form and a Supreme Reality having the least admixture ofMayacannot be styled as the highest truth. They envisaged the highest and the first grand division of creation as the region of the true Supreme Being who is absolutely spiritual and totally free from mind and matter. Such a Supreme Being they have named asRadhasoami.In view of the said difference betweenRadhasoamiandBrahman,the meaning of the word is notKrishnaor the Lord ofRadha.A casual observer however gets confused and straightway starts interpreting it for Krishna as Farquhar did when he observed : "It is necessary also to realise that the real meaning of Radhasoami is Krishna as Lord of Radha (His cowherd mistress in the latest cycle of myth) that Soami is only a curious phonetic misspelt of Swami.A careful study of the beliefs and practices of the faith shows that symbolic worship is totally rejected in it. The founders have openly criticized the traditionalism and ritualism of symbolism. As such their Supreme Being cannot belong to that category. Besides, the name of Lord Krishna occurs in the writings of the first guru who designates Krishna as the incarnation of a lower region who can never grant salvation to thejivas.Go Back to Top

THE TRUE SHABD AND DHUNYATMAK NAMEThe founders assert thatRadhasoamiis adhunyatmakname because it is the true shabd.Shabdis energy and sound both. When there was no creation, pure and absolute spiritual energy rested in elipsoid. Through divine will, creation started and the Supreme Being first manifested himself asshabd. The creativity in the pure spiritual energy led to a commotion which was accompanied by a pure spiritual resonance or a holy sound. The founders of the faith assert thatRadhasoamiis the all-pervading sound force in creation and a devotee can listen to this resonance within himself during the spiritual practice.Go Back to Top

SOAMI IS OCEAN AND RADHA ITS FIRST WAVEThe founders of the faith have a few allegorical interpretations to put forward to explain the two components of the word -RadhaandSoami.The second guru says that the Supreme Being may be compared to an ocean. A creative ocean cannot be perceived without commotion. The first wave of the endless ocean isRadha. The original current is not different from but is identical with the ocean itself and as it comes out so it is ever drawn towards it. The creative ocean, therefore, isSoamiand the first original wave just identical to the ocean isRadha. The two together from the supreme ocean full of spiritual bliss and truth. HenceRadhasoami.Go Back to Top

A SCIENTIFIC EXPLANATION FORWARDED BY THE THIRD GURUBrahma Shankar Misra, the third guru, in his writings tried to explain the name on scientific grounds. According to him, the components ofRadhaandSoamirepresent in their letter form and in articulate speech the sound accompanying the spirit current and its focus. Comparing the action of the spirit force to that of a magnetic force he says : "The ions of Ether observed in a magnetic field are subject to two forces (given out by the two poles of magnet). At one pole, it is storage of energy and at the other it is its depletion. The ions are subjected to tremors. This is the first effect in the sphere of the attractive force. Similarly, prevailing attraction in spirit force can resolve into attraction currents which are made up of a series of attractive impulses. The letter soundRadhais accordingly the nearest approach in articulate speech of the subtle sound accompanying the action of the spiritual current.Soamiis the prime source of the currents". ThusRadhasoamiis the source of all creation.Go Back to Top

IT DENOTES TWO SPIRITUAL COMPONENTS : THE LOVER AND THE BELOVEDRadhasoami faith is the religion of pure and spiritual love. Love denotes two components, the beloved and the lover. The prime source of all love and spiritual energy is the beloved and is therefore known asSoami. The first wave of love and spiritual energy arising from its source and then being attracted towards it again, is the lover and therefore is known asRadha. The Supreme Love isRadhasoamiidentifying both the components and fusing them into one.Go Back to Top

RADHA IS ADI-SURAT AND SOAMI IS ADI-SHABDAs already explained,Radhasoamiis the spiritual resonance reverberating incessantly in the highest region of creation where no mind and matter exist. The original resonance ofadi-shabd(first sound) isSoami.Radhais the creative force which emanated fromadi-shabd. In other words,Soamiis the storehouse of the shabd and so it is calledadi-shabd. Radha, being the first creative force, having its source inadi-shabd,and completely identical to it, is known asadi surat.Radhasoamitogether signify the storehouse ofshabdwhich is sound and energy both.Go Back to Top

RADHASOAMI IS SOAMIJI MAHARAJThe second guru used to address his guru as "Radhasoami Saheb". When Huzur Maharaj practised the spiritual exercises ofsurat shabd yogaand attained the highest spiritual truth, he listened internally the refulgent resonance ofRadhasoamiincessantly resounding in the first and highest region of Creation and found his guru identical with the Highest Spiritual Being. He was then filled with divine grace and holy light of love. As such, he addresed him as "Radhasoami Saheb" and considered him to be the incarnation of the Supreme Being.Go Back to Top

RADHA SOAMI IS SANTSATGURUMaintaining the revelations of the second guru, the followers of the faith designate the livingSatguruas "Radhasoami". In fact, a devotee who practisessurat shabd yogaand attains such spiritual heights as to identify theSatguruwith the Supreme Being can alone reveal the secrets of this name. But as theSatguruis the human manifestation of the Supreme Being and is known as His son or representative in the world, he is generally addressed as "Radhasoami". Such a one possesses all the attributes of the Supreme Being and like the tidal wave of the ocean, remains in constant union with Him.Go Back to Top

IT IS ALSO THE NAME OF THE SECTFollowers of the faith are knitted in one organization known as "Radhasoami Satsang". It was named thus when the first guru established the organization in 1861. The reason, evidently, is that devotees are required to keep the name of theSatguruconstantly in their heart; by giving this name to the organization the first guru perhaps also meant to provide a built-in reminder to them about the holy name. It is, therefore, logically correct to name the sect as "Radhasoami Satsang".Go Back to Top

Chapter 3 : The First Guru - Establishment of the Faith

Other Reference Materials :***Dadaji Saheb's Home PageHuzur Maharaj's Home PageBio-Data of Dadaji Saheb

For more details :E-mail to : Rajiv L. Srivastav atrajiv_lochan@iname.com