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 –
- Surat-Shabd-Yoga
- 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
- Satguru
- Satsang
- Sat Anurag (Bhakti of the Guru)
- 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
- Srimad Bhagwad Gita, Gita Press, Gorakhpur, p277
- Ibid, p302
- Ibid, p303
- Ibid, p380
- Ibid, p293-p295
- Grierson: Translation of the Narayaniya Section of Mahabharat.
- Schrader: Introduction to Ahirbudhaya and Panchtantra
Samhita., Chap.,37
- 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"
- Sedgwick: Bhakti, Journal of the Bombay Branch of the
Royal Asiatic Society, 1910.
- Grierson: Bhakti Marg – Encyclopedia of Religion
and Ethics; also Srimad Bhagwad Gita, Cha.XVIII, Sloka 55,
Gita Press Gorakhpur.
- Chhandogya Upnishad, Part –II.
- Mahabharat, Mikouvaggya Gatha p9; Arhantvaggya Gatha p61.
- Soamiji Maharaj, Sar Bachan Bartik, Hazuri Bhavan, Pipal
Mandi, Agra, p13-20.
- Hazur Maharaj, Radhasoami Mat Prakash, Hazuri Bhavan,
Pipal Mandi, Agra, p12.
- Sitaram saran Bhagwan Prasad: Nabhaji’s Bhaktamal,
Nawal Kishore Press, Lucknow, p461.
- Kabir Saheb: Bijak, Belvedere Press, Prayag, Allahabad,
p44.
- Sen K. M.: Kabir, Collection of Hymns, Vol. III, Shanti
Niketan, p74.
- Verma Ganga Prasad: Bijak, Kabir, Sabda 12.
- Kabir: Gyan Gudri and Rekhta, Belvedere Press, Prayag,
Allahabad, no.54.
- Kabir: Bijak, Ramaini II, Belvedere Press, Prayag.
- Kabir: Siddhanta Deepika, collected by Anant Das, Ranchi,
p54.
- Kabir – Sant Baani Sangrah-I Sakhi, Belvedere Press,
1946, p2
- Ibid – Guru Shishya Ang, p26.
- Kabir: Collection of Hymns, Vol. II, Shanti Niketan, p19.
- Ibid – Vol. I, p65.
- Kabir: Bijak, Ramaini 15, Belvedere Press, Prayag, 1951,
p9.
- Kabir: Bijak, sabda 10 – Sant Baani Sangrah, Belvedere
Press, Prayag, Allahabad, p36.
- Khazan Singh: The History and Philosophy of Sikhism, Vol.
II, p350.
- Macauliffe: The Sikh Religion, Vol. I, p363.
- Khazan Singh: The History and Philosophy of Sikhism, Vol.
II, p394.
- Macauliffe: The Sikh Religion, Vol. I, p171.
- Ibid, p35-36.
- Macauliffe: The Sikh Religion, Vol. I, pp. 133,339,382,43,186.
- Ibid, p13.
- Ibid, p208.
- Ibid, p210.
- Nanak: Sakhmani, p165.
- Nanak: Adi granth, Jait Sri, p697.
- Nanak: Adi granth, Maru Solahen 8, p102.
- Seth lala Pratap Singh: Jeevan Charitra Soamiji Maharaj,
p5.
- Mansur: Nicholson – The Mystics of Islam, Chapter
– VI, "I am He whom I love And He whom I love
is I".
- Nicholson: Studies in Islamic Mysticism – preface.
- As quoted in Sar Bachan Bartik, Soamiji Maharaj, Hazuri
Bhavan, Pipal Mandi, Agra.
- Field: Ghazali’s The Alchemy of Happiness, p67.
- Nicholson: Kashful Mahjub, p416.
- Soamiji Maharaj, Sar Bachan Bartik Vol. I, Hazuri Bhavan,
Pipal Mandi, Agra, p58-59.
- Wilson H.H.: Religious sects of the Hindus, pp. 71-78.
- Tulsi Saheb: Ghat Ramayan Part-I, Belvedere Press, Prayag,
Allahabad, p193
- Ibid, pp.191-193.
- Parshuram Chaturvedi: Uttari Bharat Ki Sant Parampara,
p654.
- Hazur Maharaj, Radhasoami Mat Prakash, Hazuri Bhavan,
Pipal Mandi, Agra, p2.
- Ibid, p15.
- Ibid, Preface – page (ii).
- Ibid, p25.
- Ibid, p25.
- Ibid, p24
- Hazur Maharaj: Prem Patra, Vol. I, Hazuri Bhavan, Pipal
Mandi, Agra, p440.
- Ibid, p441.
- Ibid, p445.
- Ibid, p448.
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