Mi Faith

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 PATHS Since time immemorial, moksha (emancipation of the soul ) has been declared to be the ultimate goal of human life and for its attainment the sages and seers laid down three paths of karma,gyana and bhakti.

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- marg dominated religion and society. It was principally laid down in the Vedas, developed and systematised in Brahamanas, Kalpa-Sutra, Mimamsa and the Bhagwata Purana. When the theory of metempsychosis and the law of karma came into being, the logical Hindu mind could not but realise that karma alone could not lead to salvation. The Upanishads, 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-yoga and other systems culminating in Vedanta. 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 the Bhakti by such religious leaders as believed that the true path leading to salvation is neither karma, nor gyana but bhakti or the true love and devotion for the Lord. Go Back to Top

INDIGENOUS BHAKTI TRADITIONS The 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 the Vedic hymns, the Upanishads, the Sutras and the Bhagwad Gita. The Vedic hymns to Varuna, Savitr and Usas are replete with sentiments of piety and devotion. The doctrine of bhakti or single-minded devotion to God is clearly evident in the later Upanishads. In the Svetasvatara Upanishad the doctrine Grace is emphasized and the doctrine of Prapatti or self-surrender is also suggested in it. The Tattriya Upanishad and Brahadaranyaka Upanishad described Brahman as the embodiment of bliss and source of all human joys. Thus the cult of Bhakti is adumbrated in the Vedic hymns and partly developed in the Upanishads. It blossoms forth in the epics and later devotional literature; it is not satisfied with the impersonal Brahman of the Upanishads but converts Him into the personal God or Isvara as acclaimed by Ramanuja in his thiestic Vedanta or Visistadvaita. Go Back to Top

MEDIEVAL BHAKTI TRADITIONS IN NORTHERN INDIA The medieval Bhakti movement came as a reaction to Shankaracharya's philosphical theory of Vedanta and Mayavad. 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 to Bhakti. Nevertheless, the impact of Islam on Indian culture gave a new impetus to the popularity of the Bhakti cult. 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 of Rama but he meant by it the perfect God of love and mercy. Not the unconditioned Brahman of Vedanta but 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 TEACHINGS The 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 prosaic gyana with dynamic bhakti, 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 antiritualistic 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 TEACHINGS By the time guru Nanak came to join the line of the bhakti tradition, 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 of Satguru will 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 of karma. 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 of sati long before any notice was taken of it by Akbar. They called woman the conscience of man. In Sikhism, Satguru is envisaged as a true and perfect being. As is God so is the guru and as it is the guru, 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 the gaddi and the injunction of the former was that the Granth was the guru and any selected assembly of five Sikhs devoted to religious pursuit was as holy as the guru himself. The ideas of Nam and Satguru, the theory of the succession of the gurus and the sangat and the pangat present striking similarities to the teachings of the Radhasoami faith. Go Back to Top

THE MUSLIM MYSTICS The 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 - pir or murshid - and love or ishq. 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 everabsorption in the thought of the highest reality and the singing of emotional hymns.

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TULSI SAHEB AND HIS TEACHINGS In 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 as tantrik sadhnas, prevalent in the Sant sects and deplored them as unbecoming and contradictory to their original teachings. He reffered to various extant observances as followed by Kabir Panthis and 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 medieval Sant sects were reformative ideologies whose original teachings had been ignored and twisted. He called for inner search, in accordance with Sant 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 of Satguru. It is said that he did not adopt any 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 of Pind, Brahmand and beyond Brahmand and called his Supreme Being as Piya, Satpurush, Parmatam, Hans and Nirakar. He propagated vairagya, yoga, gyana and bhakti and attached much importance to the unity of Sant-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 the Sant-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 of shabd and yoga. In keeping with the Tulsian traditions, they vehemently criticised such followers of Sant-mat as has deviated from the original teachings. Go Back to Top

THE THEORY OF SHRI KRIPAL SINGH Tracing 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.

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A NEW RELIGON BASED ON SANT TRADITIONS The 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 of Sant 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 the surat shabd yoga and 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 a Santsatguru for 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, Karma and finally Guru-Bhakti and Surat Shabd Yoga may 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 the bhakti of the guru of the time and surat shabd yoga are, 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 RADHASOAMI The entire thought and practices of the Radhasoami faith, centre round the name Radhasoami which seems to be unique in the Sant traditions. 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 BEING

In the Radhasoami faith, the ultimate reality is Radhasoami. In Hinduism and its branches the ultimate reality is Brahman and Isvara. Brahman is considered to be the highest reality in Vedanta. The founders of Radhasoami faith, however, came forward with a new concept. According to them, The Brahman of Vedanta is limited to the second grand division of the creation whom they call "spiritual-material region". They hold that the Brahman is 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 in Brahman, there is Maya latent in the seed form and a Supreme Reality having the least admixture of Maya cannot 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 as Radhasoami. In view of the said difference between Radhasoami and Brahman, the meaning of the word is not Krishna or the Lord of Radha. 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 the jivas. Go Back to Top

THE TRUE SHABD AND DHUNYATMAK NAME The founders assert that Radhasoami is a dhunyatmak name because it is the true shabd. Shabd is 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 as shabd. 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 that Radhasoami is 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 WAVE The founders of the faith have a few allegorical interpretations to put forward to explain the two components of the word - Radha and Soami. 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 is Radha. 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, is Soami and the first original wave just identical to the ocean is Radha. The two together from the supreme ocean full of spiritual bliss and truth. Hence Radhasoami. Go Back to Top

A SCIENTIFIC EXPLANATION FORWARDED BY THE THIRD GURU

Brahma Shankar Misra, the third guru, in his writings tried to explain the name on scientific grounds. According to him, the components of Radha and Soami represent 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 sound Radha is accordingly the nearest approach in articulate speech of the subtle sound accompanying the action of the spiritual current. Soami is the prime source of the currents". Thus Radhasoami is the source of all creation. Go Back to Top

IT DENOTES TWO SPIRITUAL COMPONENTS : THE LOVER AND THE BELOVED Radhasoami 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 as Soami. 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 as Radha. The Supreme Love is Radhasoami identifying both the components and fusing them into one. Go Back to Top

RADHA IS ADI-SURAT AND SOAMI IS ADI-SHABD As already explained, Radhasoami is the spiritual resonance reverberating incessantly in the highest region of creation where no mind and matter exist. The original resonance of adi-shabd (first sound) is Soami. Radha is the creative force which emanated from adi-shabd. In other words, Soami is the storehouse of the shabd and so it is called adi-shabd. Radha, being the first creative force, having its source in adi-shabd, and completely identical to it, is known as adi surat. Radhasoami together signify the storehouse of shabd which is sound and energy both. Go Back to Top

RADHASOAMI IS SOAMIJI MAHARAJ The second guru used to address his guru as "Radhasoami Saheb". When Huzur Maharaj practised the spiritual exercises of surat shabd yoga and attained the highest spiritual truth, he listened internally the refulgent resonance of Radhasoami incessantly 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 SANTSATGURU

Maintaining the revelations of the second guru, the followers of the faith designate the living Satguru as "Radhasoami". In fact, a devotee who practises surat shabd yoga and attains such spiritual heights as to identify the Satguru with the Supreme Being can alone reveal the secrets of this name. But as the Satguru is 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 SECT Followers 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 the Satguru constantly 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 Page

* Huzur Maharaj's Home Page

* Bio-Data of Dadaji Saheb

For more details : E-mail to : Rajiv L. Srivastav at [email protected]