i UNVARNISHED ! PART 2 oo TRUTH i i t a An objective exposition ‘of the apostatical beliefs, teachings’ and activities of the dissentient, groups of, ithe Radhasoami Faith 5 } é 1 : ; i i I * 4 \ ‘ 3 t | 1 i | : i Po By : S. D. MAHESHWARI M. Sc ~The Personal Assistant to wD “2 BABUyI MAHARA] Loo eanbt ‘ i 4CONTENTS — se Introduction Ae aa |. The title and theme of Mr. Puri’ 's book ide 2. Soamiji Maharaj has clearly and unambiguously prescribed the repetition of the Holy Name or Word RADHASOAM ... a Mr. Puri relegates the most high, supreme, true and real Dhwanyatmak Name RADHASOAM| to almost insignificant and common names of lower stages Radhasoami and His Dham are eternal Satnam Anami is different from Radhasoami Anami. Radhasoami Anami is the highest and origin of all. Satnam Anami is the fourth stage down below Bhanwargupha is a creation of Dayal, not of Kal Mr. Puri’s misrepresentation of three sets of six stages each Complete course not of five Shabds, as Mr. Puri holds we Past Sants prepared the ground for the advent of Soamiji Maharaj and the revelation of «*Radhasoami” Nam. No. of Page 3 15 26 66 8i ot 97 101 120Fi, 14, IE, 1B: 19. 20. 21. (vi) Mr, Puri says the Radhasoami Faith is not a religion ; and if it be called a religion, then It is not a new religion. te Interpretation of Kabir Saheb’s couplet by Mr. Puri. tee .” Fhe holy Name should be spelt one ‘Word throughout, with correct spelling of Soami as RADHASOAMI Plurality of Gurumukhs is a contradiction in terms ‘ Ieee eb Interregnum ~ EHH Bachan No. 250 of Sar Bachan nae Radhasoami ( Prose ) vee Indispensable need of the.Guru of of the time . The Holy Samadh of Soamiji mee in Soami Bagh, Agra ; aaan Guilty conscience always suspicious Mr. Puri has concocted’ queer stories about Soamiji Maharaj’s life: An imbroglio of irreconcilable contradiction wee Sar Bachan Radhasoami Poetry ‘ee Appendix | Agreement between Sardar Sawan Singh Ji of Beas and” Sahibji Maharaj ( Sri.Anand Sarup ji) of Dayalbagh 2. Correspondence between. ~ - Soami Bagh and Dayalbagh* : 3. Privy. Council Judgment . 4. After Privy Council Decision -- 130 141 - 150 158 184 196 209 220 ._ 230 234 247 248 249 “259 307 327INTRODUCTION (1) Radhasoaml Sunday August 13, 1967 Dear beloved Sant Das Jl, Late last evening while at the home of a member of the Beas organization, where we were discussing Parmdrth for the benefit of a prospective applicant for Initiation into our parent Satsang of Soami Bagh, | was shown a copy of anew book just published in New Dethi by the author Mr. Lekh Raj Puri. Title of the book — Radha Swami Teachings (as given In Swami Ji's book Sar Bachan Poetry ) On the paper outer cover was a print of the photo of Soamiji Maharaj in full length, and inside of main cover was another print of photo of Soamiji Maharaj in head and shoulders pose as is In ‘“Radhasoami Mat Prakash”, preceded by a print of photo of Sardar Sawan Singh, | lacked the opportunity of perusing Its contents. Hope that It Is possible for you to obtain a copy of the above referred book, and if not, will be happy to try to obtain one at this end and send it on to you. By the way, the story In the preface to “Truth Unvarnished”, Part |, regarding the Interview between Kabir Sdheb and Jama Is very appropriate for anyone(12) who may be reading this new book of Beas. As we know, all proceeds by Mauj, and much good will come out of it. With a hearty Radhasoami, Affectionately, Herbert & Florence (2) Radhasoami Satsang Soami Bagh, Agra-5 September 4, 1967 My dear brother Herbert, | got a copy of Sri Lekhraj Puri’s “Radha Swami Teachings” from the Beas Satsang on the Ist September The book is nicely printed on good paper, well-bound with a beautiful get-up and what not. But the saying goes, “all that glitters is not gold.” | have not yet gone through the book; had acursory glance on the pages. It is not a translation of whole of “Sar Bachan Radhasoami Poetry” of Soamiji Maharaj The author, Mr. Puri, has selected such couplets as seem to him to support his theme, and serve his purpose. First page of the book reads:— ‘Chapter | — Introductory” ; second Is blank ; third gives Mangldcharan in Hindi and fourth its translation into English. But Mr. Puri has conveniently omitted first five couplets or ten lines of the Opening Prayer on the opening page of Soamiji Maharaj’s Sar Bachan Radhasoami Poetry.(13) The opening couplet of Soamiji Maharaj’s book strikes the key note as ic sums up the whole of Radhasoami teachings. UTaAaT am, NT TA AE art Sa HAT TI A, FS WG Ta Fw ar tl RADHASOAMI Nam Jo gawe soi tare. Kal kalesh sab ndsh sukh pdwe sab dukh hare, Translation : Whosoever sings (rapturously repeats) the Name or Word RADHASOAMI, shall verily be redeemed. This Name (Word ) eradicates all the evils of Kal and passions, and removes all sufferings, and confers happiness. Translation of the next four couplets, which Mr. Puri has left out, is given below 2. This Name is unfathomable. None knows its secrets and sanctity. He who really knows the secrets of this Name shall be redeemed. He shall not be re-born in this world. Make life truly fruitful by devout repetition of the Holy Name RADHASOAMI. This Name alone is the real Name. Fix IT in your heart. The seat of SOAMI is indescribably wondrous. It is RADHA alone, who beholds and gazes at Him. None else can see Him ; His splendour and refulgence are endless and boundless. In that Region, the Name or Word RADHASOAMI is in an unmanifest form or state. Without His grace and mercy no one can find abode there.(M4) Full and complete Manglécharan «with; its translation into English:-Is- given on)-pages 2555 tuto. 557 of the book “R. S. Correspondence with certaln Americans Vol. 2.7» oe wee dere eas TE I close: with.a quotation from, ayrenowned critic. “The task of transfusing, swith perfect exactness, the sense of the original, preserving at the same time the style anid character “of its composition," and reflecting with fidelity the. mind_ and the; spirit, of the author,, Is a task of extreme ese Lt ye eMC GEL EE ne * difficult) 7 ; = ie ~ oF, Lag Want ot With ‘hearty Radhasoaml_to-you_and slster Florence, torts ul ; : Sa ctlonately, : -Maheshwari ‘p.S..'It Is strange. that the~ year" of ‘publication: No. of edition, number of copies printed iin. chat “uparticular edition, and the price.are not, givensin the book. - od ae este 4 eee © ot oe 4 ‘| 7 t oe to oY ‘ 2 dor + - ee “s poh ae 4 net 1 car Ti ' ‘ 4 ~ ‘y abeCHAPTER 1 THE TITLE AND THEME OF Mr. PURI'S BOOK |. Mr. Purl calls his book as “Radha Swami Teachings”, gives Soamiji’s photo on the wrapper and opens with Mangidcharan ( opening prayer of Soamiji’s Sar Bachan Radhasoami Poetry ). Quite a good Idea no doubt, but first five couplets which sing the pralses of RADHASOAMI, are omitted. This is the object and theme on which the author goes on. harping his own tune. He has left no stone unturned to do away with RADHASOAMI Ndm. He has, In a way, challenged the eternal existence of the Supreme Creator. He says, “Thus it was a time, or rather we should say, a State or a level of consciousness, when even the Supreme Being, Whom we call Andmf or Rddhd Swdmf, was not there as such.” The whole. book is teeming with new words and phrases laboriously invented to hush up, and to serve as substitute to, the Holy Name or Word RADHASOAMI. The title of the book. would appear to be grossly misleading.CHAPTER 2 SOAMIJ! MAHARAJ HAS CLEARLY AND UNAMBIGUOUSLY PRESCRIBED THE REPETITION OF THE HOLY NAME OR WORD RADHASOAMI 2. Mr. Puri claims his book to be based on Swamiji’s Sar Bachan (Poetry). The title of Soamiji Maharaj’s book is “Sar Bachan Radhasoami’’ and not mere “Sar Bachan.” 3. In the preface to his book, Mr. Puri says that “Sar Bachan ( Poetry ) contains a true record of the utterances of Radhaswamiji Maharaj, affectionately known as Swamiji, and gives us His teachings in an unalloyed form. All the quotations given here have been taken from that book. Thus they are authentic and reliable.” Mr. Puri further says, “an attempt has been made to give the teachings of Swamiji in a clear, precise and lucid manner, more or less in His own words.” 4. Soamiji Maharaj’s “Sar Bachan Radhasoami (Poetry)” begins with Manglicharan, so does Mr. Puri’s treatise ; but, as already said, the first five couplets or the first ten lines of the original, which sing praises of RADHASOAMI, are missing in Puri’s version of Mangldcharan This is what Mr. Puri’s clear, precise and lucid manner means. And this is the specimen of his authentic and reliable subject matter, which he has claimed in the preface to his book.(17) 5. Perhaps Mr. Puri is not aware that his guru Sardar Sawan Singhji whom he has dedicated his book in all humility and love, did retain the Word RADHASOAMI in the title of Soamiji Maharaj’s book, “Sar Bachan Radhasoami,” as is evident from Gurumukhi edition brought out by him in 1925, which, it may be pointed out, does also contain the first five couplets referred to above, in full. 6. In the very opening couplet of Sar Bachan Radhasoami Poetry, Soamiji Maharaj has enjoined the repetition of RADHASOAMI Ndm. UM A, FB Ms Ms ar 1 HA HAT AT A, FI WS aT sw ary RADHASOAMI Nam jo gdwe sol tare. Kal Kalesh sab ndsh sukh pdwe sab dukh hare. Translation :— Whosoever sings the Name or the Word RADHASO AML shall verily be redeemed. This Name eradicates all the evils of Kal and passions, and removcs all sufferings, and confers happiness This is the essence of the teachings of Soamiji Maharaj. 7. There are lines after lines in Sar Bachan Radhasoami Poetry in which Soamiji Maharaj has clearly and unambiguously stressed the repetition of the Name RADHASOAMI. @ cerearn of afe cenit Ridhdsodmi sumir sumir Radhdsodmi Perform Sumiran of Radhasoami Nam. Perform Sumiran of Radhasoami Nam. (S. B. Poetry III/3, 37) 2(18) >) cee aaa FH aa Taran sa fat aa oF SF 1 Rédhdsodmi Nim japun main mana se Rddhdsodmi daras mild ab tana se I repeat the Name of RADHASOAMI whole- heartedly. {am blessed with the darshan of RADHASOAMI in human form. (S. B. Poetry, I/+, 2 ) () wera sea ee fet a1 wera gad te frat Fu Rddhdsodmi kahat rahin hiyare se Rddhdsodmi sunat rahtin jiyare se I may keep on uttering the Name RADHASOAMI with all my heart. | may keep on listening the Name RADHASOAM!I with my soul. (S. B. Poetry Iil/4, 4) @ caret wa wit aaa carat are adi far far a i Rddhdsodml ratan lagi dam dam se Radhdsodmi ydd barhi chhin chhin se The Name RADHASOAMI is coming with every breath. The memory of RADHASOAMI is increasing every moment. (5S. B. Poetry IIl/4, 9) () Teer ge WA te FT TI THEM se oTH aT ae TH Rddhdsodmi subah shdm rat le ri Rddhdsodmi dth Jam bhaj le ri Repeat the Name RADHASOAMI every morning and every evening. Recite RADHASOAM| all the twentyfour hours, (S. 8. Poetry IlI/5, 9)(19) () Cereal aM eal acAT @ TH QT AT AAT Tl Rddhdsodmi Ném sadq japnd ri Ridhdsodmi daras dj taknd ri Always keep on repeating the Name RADHASOAMI. Keep your eyes fixed on the darshan of RADHASOAMI steadfastly. ( S. B. Poetry III/5, 35 ) @ THe cere fa ay o Rddhdsodmi Rédhdsodmi nitt bhajin ri | always repeat RADHASOAMI RADHASOAMI. (S. B. Poetry I!i/5, 42) 6) ST aT Fer af aT I Tear A wet AA ATT II Jagd bhdg meré ati gambhird Rddhdsodmi Ném kahat mana dhird There has been profound awakening of my bhag (spiritual fitness ). The utterance of RADHASOAMI Nam makes my mind quiescent. (S. B. Poerty IV/2, 6) aati ‘ () ont ora ge se aa She UTS Se sera Aj Arti ik kahin hdr Sumiran Rddhdsodmi karin adhdri Today 1 dwell on ‘an Arti of great significance. | wholly rely.on.the. Sumiran of RADHASOAMI. (S. B, Poetry V/2, 1) () ate gera ait ate omaa die cage oF | Tear wear fre fea wear ag i 2A(20) Chhor kutumb aur tor jagat se podh Param Pad pdi Rddhdsodmi Rddhdsodmi nis din ratnd idk 'Renouncing my family and breaking off from the world, | have attained Param Pad ( Highest Abode ) which is _ eternal. Day and night | sing RADHASOAMI RADHASOAMI. (S. B. Poetry VI/6, 6) (kK) Cea TERT ATA GFT | aa Fer Ga ae sa ofa TIRIPT TaaTT STRFSTT | wea ef oe CE efwae Rddhdsodmi Rédhdsodmi Nam Tumhdr Yahi meré kul aur yahi pariwdr Radhdsodmi Rddhdsodmi bdrambdar Kahat rahin aur rahin hushiydr Thy Name RADHASOAM is the be-all and end-all of my life. 1 keep on uttering RADHASOAMI RADHASOAMI. This keeps me ever vigilant and watchful. (S.B. Poetry VIl/2, 9) carat aM after | at ae oe fod FY eT tl Rddhdsodmt Nam — sumirnd Jo woh kahen chitt men dharnd Perform Sumiran of RADHASOAMI, and keep in your mind whatever He says. (S. B. Poetry XV/I5, 9) (m) Tea a for TAT | aa we Ta as ATI Rddhdsodml Jap Nij Némd Satt Lok pdwe tab Dhdmd(21) Recite repeatedly the Real Name RADHASOAMI ; you will then attain Sat Lok. (S. B. Poetry XVI/3, 9) (0) Tear fat fat wg Rddhdsodmi chhin chhin bhajahin | will continue to repeat RADHASOAMI every moment. (S. B. Poetry XXXV/4, 16) (0) Ta ATH TOTS | AST Ba OR TTS I Rddhésodmi Nam japdin Naukd ab pdr lagddn | will make you repeat RADHASOAMI Nam,.and steer your boat across. (S. B. Poetry, XXXV/7, 7) (P) wear a sae afe wa aa aH aed ti Rddhdsodmi Nam, — uchdro Bhakti bhdo ab mana men dhdro Utter and recite RADHASOAMI-Nam and engender love and devotion in your heart. (S. B. Poetry XXXVIII/12 Jeth Mds, 68) 8. But Mr. Puri, as also all adherents of the Beas or Dera group, being Satndmis and Panchndmis, would not accept the Highest Name RADHASOAMI. 9. At page 51 of his book, Mr. Puri quotes and translates the following from Sar Bachan Radhasoami Poetry :— UT Sg FAST ATA, TAM aig sq faa. a Radha Adi Surat kd Ném Sodmi Adi Shabd' Nij Dham Puri’s translation :— Radha is the name of the Prime Soul ; Swami of Prime Shabd in His own.Realm. se(22) aa sq at Uearh | aat am G& Gt TFT tI ‘Surat Shabd aur Rédhdsodmi Donon Ném ek kar jani Puri’s translation :— Surat Shabd and Radha Swami; know thou both the nameyas one. 10. But Mr. Puri forgets that every Surat is not RADHA and every Shabd is not SOAMI. It is the Adi Surat and the Adi Shabd of the Nij Dhdm ( Rddhdsodmi Dhdm ), which really mean Radha and Soami. 11, On page 52 of his book, Mr. Puri continues thus, “We can say ‘Radha Swami’ or we can say ‘Surat Shabd’ , and it means the same thing, there is no difference at all.” This is absolutely wrong, and a most inaccurate and misleading version. Soamiji Maharaj has nowhere enjoined to perform Sumiran of or repeat or sing or utter Surat Shabd, Surat Shabd.., .... ... What he has invariably prescribed is that Sumiran of the Name RADHASOAMI should be performed. Vide paragraph 7 supra. 12. Ifone can say Radhasoami or one can say Surat Shabd, both being the same, i. e., there being no difference at all; then why has the Beas or Dera group chosen the appellation of “Radhasoami Satsang”? Why don’t they call their group or sangat as “Surat Shabd Satsang, Beas” ? 13. On page 52 of his book, Mr. Puri quotes two lines, wherin the Sumiran, that is, repetition of RADHASOAMI Name, has been prescribed. But he translates them as practising the Radhasoami Ndm (i. e., Surat Shabd ). The verb used by Soamiji Maharaj is atat(23) gdnd which does not mean practising the Radhasoami Ném (i. e., Surat Shabd). Mr. puri has assigned a peculiar meaning to the word amar gdnd, which is incorrect. atat gdnd means to sing, recite, chant, utter, repeat. TURAN We SC WA Boa Ht FI waa fret aa 2 7 oA eT Rddhdsodmi gdyd kar janam suphal kar le Yahi Nam Nij Nam hai mana apne dhar le Puri’s translation :— By practising the Radhasoami Name (i. e., Surat Shabd ) make thou thy life fruitful. This verily is the Real Name; cherish thou this in thy mind. Correct translation :— Make life truly fruitful by devout repetition of the Holy Name RADHASOAMI. This Name alone is the Real Name. Fix IT in your heart. 14. Which is the Real Name? RADHASOAMI, not Surat Shabd. The readers can understand why Mr. Puri or Beas people spell RADHASOAMI as two words Radha Swami. It seems to be a good device to give such a misleading interpretation to the Holy Name RADHASOAMI. Wherever, in Sar Bachan Radhasoam/ Poetry, the words ‘Perform Sumiran or repeat RADHASOAMP occur, Mr. Puri has invariably put his own interpretation, “Practise Surat Shabd Yoga.” 15. At the bottom of page 52 of his book, Mr. Puri quotes TOA ATA ST TT AE aT Rddhdsodmi Nam jo gdwe soi tare(24) Puri’s translation :— Whoever practiseth Radha Swami Name (i. e., Surat Shabd ) goeth he across ( the ocean of Pneaomena ). Correct translation :— Whosoever sings (rapturously repeats ) the Name RADHASOAMI, shall veiiry be redeemed. 16. Elsewhere Mr. Puri has said that RADHASOAMI is not a Dhwanydtmak Name ; it is Barndtmak, and should, therefore, be avoided, that is, should not be used in Sumiran or repetition. Does he mean to say that “Surat Shabd” is Dhwanydtmak and should, therefore, be used in Sumiran and cherished in one’s mind ? 17. Mr. Puri and his brethren-in-faitn should know that according to Soamiji Maharaj’s ordainment, one will be redeemed only by singing ( rapturously repeating ) the Holy Name RADHASOAMI. 18. “The Supreme Lord Himself has revealed this Name, Radha Swami. Whoever obtains the secret of this Name and putting his faith In Radha Swami, repeats this Name according to the instructions of the Saints, that is, repeats internally or mentally, or listens to the Inner Sound, will surely be redeemed.” [ Beas second edition ( year not mentioned ) of the English Translation of Sar Bachan Radhasoami Prose, Part |, paragraph 67 }. 19, Ifyou show a gallant and conscientious boy the place where his duty lies, he will certainly try togostraight to that point and do his duty fearlessly. But if you show the place of duty to a cowardly and unconscientious boy, it is certain that he will avoid that place and yawn the widest possible gulf. Surely much depends upon fitness, afranre Adhikdr and amt Bhdg of a Jiva stai (25 ) om Tag aeT_aA TeIRT | Phar Powe Pie cea aT BEd FA ORT i ‘ira ‘aga’ Bh Bhap’ ers oti” ‘ganibhird!* Moa at Rédhdséémi-Ném kahat mana:dhirids ~ Tre there has’ ‘Beén’ the Corofoundest awakening of my. bHag: (spiritual%fitness ). The utterance of | the Holy Name or Word RADHASOAMI, makes my; mind. Quiescent... ( 7 Poetry, iV/2, 6) a 7 cane eee NU edCHAPTER 3 Mr. PUR! RELEGATES THE MOST HIGH, SUPREME, TRUE AND REAL DHWANYATMAK NAME RADHASOAMI TO ALMOST INSIGNIFICANT AND COMMON NAMES OF LOWER STAGES 20. Mr. Puri is pleased to relegate Radhasoami to Ram, Rahim, etc. In his discussion of “Name and Shabd”, he says, “we may denote Shabd, not only by “Radha Swami”, but by any word or symbol whatsoever” . At one place he writes that repetition of Radha Swami, Radha Swami, Radha Swami, is not better than repetition of rupee rupee, medicine medicine, quinine quinine, etc. 21. Mr. Puri starts with the distinction of Varnatmsk and Dhwanyatmak Names. His delineation of Varnatmak is incomplete and that of Dhwanyatmak vague and most confusing. He picks up the following couplet from Sar Bachan Radhasoami Poetry— fret At ost FX aa ss oat OTT I Likhan aur parhan main dyd Use Varndtmak = gayd. (4) (S. B. Poetry X/I, 4) translates it as: “That which can be written or read is said to be Barnatmak” ; and draws the inference thus—{27) “Thus Varnatmak Name of God is a word or phrase of some language, which, therefore, can be spoken and written, and conveyed to others by the usual means of utterance by the tongue. Such names are Ram, Hari, Govind, Madho, Khuda, Allah, Maula, God, Heavenly Father, Wah-i-guru, Om, Brahm, Parbrahm, Satnam, Anami, Radha Swami. All these are Barnatmak names, because” all of them can be spoken and written”. (Page 30, Puri’s book ) Mr. Puri’s whole discussion on the point hinges round and round his own inference. He clean forgets and omits what follows in the very next couplet— wars @ Fé yA ST : Lakhayak hai yahi dhun kd (S, B, Poetry X/I, 4) Translation :—This very Name points to or represents Dhun ( Sound ). Nowhere in his book has he quoted or referred to this line. 22, amfeam Varnatmak=qot Varna + areqa Atmak. ‘Varna’ means a letter, character, sound ; and ‘atmak’ is a suffix as consisting of, or made and composed of. Varnatmak, therefore, means a Varna form’ or imitation in articulate speech of a Dhwani (Dhun) or a Dhwanyatmak Name. For instance, ‘OM’, when uttered -orally, is the ‘Varna form’ of the Dhwanyatmak Shabd ‘OM’ resounding as it does automatically in the region of Trikuti. Thus, when the Shabds of higher regions or regions above the eyes are given expression to on this plane in speech or in writing, that expression is the ‘Varna form’ (i. e. the form of the letters of alphabet orthe form composed in the letters of alphabet) of the Dhwanyatmak Shabds of the respective regions. This ‘Varna form’ is, as Soamij(28) Maharaj calls it, aa@raes ‘Lakhayak’ (i. e., pointer or indicator) of the Dhun or Dhwanyatmak Shabd, of which it is the ‘Varna form’. 23. The Varnatmak of the Dhwanyatmak (|. e. the “Varna form’ of the Dhwanyatmak Nam ), although comes to be written or uttered with tongue, should not be confused with mere Varnatmak or Vaikhari or mere conventional names, which are also written and uttered and have no connection. whatsoever, with nature of the things, objects and-stages denoted by them. These are merely descriptive of certain attributes of the objects or regions signified by them. One is @a@tam Lakhayak ( pointer or indicator ) of the Dhun or the Dhwanyatmak Shabds of the regions above the eyes ; the other emanates from Nabhi Chakra (centre et navel), passes through heart and throat centres ( ganglions at heart and throat ) and comes out of the mouth for carrying on the day-to-day business of life, and has no connection with the Dhun at all, The former is called the Varna of the Dhwanyatn.ak or the ‘Varna form’ of the Dhwanyatmak or only Dhwanyatmak ; the latter Is simply a Varnatmak name, pure and simple. The former, if repeated or recited in the prescribed way, can establish a spiritual rapport between a devotee and the self resounding Dhun, of which it is, Batam Lakhayak. 24. At Page 32 of his book, Mr. Purl writes, “We cleanse and collect our mind and soul in the third eye by means of the repetition of some Varnatmak Name”. And in support of this, he quotes the following couplet of Sar Bachan Radhasoami Poetry— at a aa a ait | at UE TH YF a(29) Varna se Surat Man méanjo, bahur chadh gagan dhun sddho. (S. B. Poetry X/I, 9) Puri’s Translation— «By Varna cleanse thou thy mind and soul; and then ascend to the sky and catch hold of the Melody”. 25. The correct meaning of this couplet is to cleanse the mind and soul by the repetition of the ‘Varna form’ of the Dhwanyatmak Name or Word. ( Varna means letters of alphabet ). li is not some or any Varnatmak name that can do so, as Mr. Puri thinks. Will the repetition of rupce rupee, medicine medicine, or quinine quinine’, cleanse and collect his mind at the third til? If so, why he and his brethren in faith repeat the lengthy and inconvenient formula “Jyoti Niranjan Omkar Rarang Sohang Satnam’’ 2 26. Note : “and then ascend thou tothe sky and catch hold of the Melody” in the verse quoted in Paragraph 24 above. It means that the repetition of the ‘Varna form’ of the Dhwanyatmak Name or Word not only cleanses the mind and soul, but also enables one to ascend to higher regions and to catch the current of Shabd. 27. The couplet quoted above is preceded by am oof = Ta | art Yt ser TAT I Ndm Varndtmak — gdyd Nami Dhun atmak pdyd. . (S.B. Poetry X/I, 8) which has been wrongly translated by Mr. Puri as :— «Name (in language ) have | stated as Varnatmak ; but the Being whose name it is shalt thou find as Dhuniatmak”, (Page 32 of Puri’s book )( 30) The correct translation is :— By singing ( repeating ) the ‘Varna form’ of the Dhwanyatmak Name, the Nami ( whose name it is ), shall be met with. 28. Energy remains in two conditions, viz., potential and kinetic. In the former there is a reservoir only and no currents. When the currents issue from the reservoir, the energy becomes kinetic. In the potential form, it remains unmanifested, in the kinetic it becomes manifest. Without the issue of currents, there can be no manifestation. When there is commotion in the reservoir of spirituality, sound originates. | Commotion is always accompanied by sound. They take place together. Sound is only a manifestation of force. Spiritual motion always gives birth to sound. The sound possesses the same properties as the reservoir. This sound is Dhwanyatmak, not mere Varnatmak or Vaikhari or conventional. It is this type of Shabd or Nam or Name or Word, which Sants have disclosed. The contact with this Name or Nam attracts the spirit to the source, from where the sound originates. Such is the efficacy ofthe Nam taught by Sants 29. RADHASOAM is the true and real Dhwanyatmak Name ofthe Supreme Being. In paragraphs Nos. 185 and 221 infra, quotations from Sar Bachan Poetry have been given in which Soamiji Maharaj has said that the Holy Name Radhasoami can lift and transport the Surat ( spirit ) from the lowest region to the Highest and Topmost Region, ‘“‘Radhasoami Dham’”. One can secure entrance to higher regions only in the company of Radhasoami. But Mr. Puri ignores all this and says that Radhasoami_ is as good as Ramor Rahim or Wah-i-guru or Gobind or Om or Brahm or Parbrahm or Sat Nam.° Has Soamiji Maharaj(31) " said anywhere in Sar Bachan Radhasoami Poetry or in Prose, that Ram or Gobind or Wah-i-guru, etc., can enable one to go across the region of Brahmand and secure entrance into Dayal Desh? On the contrary, Soamiji Maharaj has definitely observed that one cannot now reach Sat Lok by the help of even Sat Nam. 30. At page 112 of his book, Mr. Puri himself quotes and translates the following couplet from Sar Bachan Radhasoami Poetry :— wa yer or wa fears | aA AT a AT | TS at cea 1 ae aT ST BART tl (S. B. Poetry XXxXIII/16, 5 & 6 ) Mr. Puri’s translation :— «'ll then show thee the form of Sat Purash, of Alakh Purush and Agam Purush, Above that is Radha Swami ; that is my own real Form”. Soamiji Maharaj clearly says that Radhasoami is His Nij Rup (Own True Form ), and that isabove Sat Purhsh, Alakh Purush and Agam Purush. How does it then lie in Puri’s mouth to say that Radhasoami is a mere Varnatmak Name and to place this Holy Name in the category of Ram, Radha Krishna, Hari Om, Satnam, Gobind, Madho, ‘Khuda, Allah, Maula, God, Lord, Heavenly Father, etc. ? 31. Sat Purush appeared from and owes his origin to RADHASOAMI. But Mr, Puri has so arranged, rather disarranged, this truth in his book as to suggest that Sat Purush is the first Shabd or Lord, and to make his readers forget that RADHASOAM is the Absolute Lord and origin and source of all, At. page 62 of his book he picks up a(32) few lines of paragraph 3 of the Bhoomika or preface to Sar Bachan Radhasoami Poetry, and adds one more sentence from the next sub paragraph of the original. This is what he quotes :— wast anfe cereart art ga aif 21 qet weg fret oer 8 ate sae SORT APT wT sa CoAT H we a V1 ait aeq F aT yey Wc gel weq Fea! — Td Jet HT sq And this is the translation which he himself has made :— “The origin of all is Radha Swami, i.e., the Absolute Lord. Here Shabd is very much hidden or unmanifested ; and its example, i.e, model ( or similar thing ) is nowhere to be found in this creation. From this very Shabd appeared Sat Purush”. First Shabd — Shabd of Sat Purush. 32. It is worth taking note of :— (i) Radhasoami is the origin ofall. (ii) He is the Absolute Lord (iii) Here Shabd is very much hidden or unmanifested. ( what is the meaning of this statement? ) (iv) Here Shabd is hidden or unmanifested in the sense that its example, i. e., model ( or similar thing ) is nowhere to be found in this creation, i, e., on this plane or the earth on which we live. (v) From this very Shabd, i. e., the Shabd RADHASOAMI, appeared Sat Purush, “First Shabd—the Shabd of Sat Purush”, does not belong to the original passage. This isa misleading addition, made from the next sub paragraph.(33) 33. Paragraph 13 of the Bhoomika or Preface to Sar Bachan Radhasoami Poetry gives details of the Shabds of the respective higher regions. As regards the Shabds of Radhasoami Dham, Agam Lok and Alakh Lok, it has been said that their examples, i. e., models ( or similar things ) are not found on this plane. Thereafter are enumerated the Shabds of Sat Purush, Sohang Purush, Par Brahm, Brahm, Maya, etc., the examples or models of which Shabds are found here on the earth plane. Mr. Puri presents this simple truth in such a way as to give an impression that Sat Purush is to be reckoned first, which is not a fact, for Sat Purush owes his origin to Radhascami, the Absolute Lord. Sat Purush is not the Absolute Lord. All, Sat Purush, Alakh Purush, Agam Purush, are subordinate to RADHASOAMI, the Supreme Creator. 34, At the bottom of page 14 of his book Mr. Puri has quoted the following lines from Hidayat-Nama of Sar Bachan Radhasoami Poetry :— alert qadre or ea gat fe asi & aaa “aq ga” ae “ee wh HA S TAT AS freadt gare a fe sae GA Ht BE ARTATATE aa sat oat 21 Mr. Puri’s translation :— The brink of Sat Lok was then reached, where the sound of “Sat Sat” and “Haq Haq”, coming out of the melody of bagpipe, was heard, on hearing which the soul rusheth ‘on in an ecstasy of spiritual enchantment. Correct Translation :— The spirit entity reached the outpost of Sat Lok, from where the melodious sounds of “Sat Sat’? and “Haq(34) Haq” were heard as though coming out of Vina (harp). On hearing this, the spirit penetrated onwards or higher up rapturously. 35. Vina is not bagpipe. Brink =Edge of steep place or abyss ; border of water, specially when steep; verge. Outpost==A post or station without the limits of a camp, or ata distance from the main body of an army, for the observation of the enemy or to guard against surprise. The Hindi word “Naka” = Entrance ; a boundary ; a passage; a toll-station, custom’s station ; a passage or gate through a custom’s line; a subordinate police station. (A Dictionary of Urdu Classical Hindi and English by John T. Platts, Persian Teacher at the University of Oxford ). Soamiji Maharaj’s original expression ‘Naka Satt Lok arat aa aR” is not brink of Sat Lok as translated by Mr. Puri. The nearest equivalent of ‘Naka Satt Lok” can be the outpost of Sat Lok. (Vide page 248, “R. S. Correspondence with certain Americans, Vol. 5” ). 36. Details of the Shabds of other regions as given in Hidayat-Nama of Soami Ji Maharaj, are :— Bhanwarguphd :- The spirit, thereafter, went to Hootal Hoot, which, in Hindi, has been described as Bhanwargupha .., epee All round, there are innumerable “Spiritual islands from which the sounds of «Sohang Sohang” and “Andhoo Andhoo” rise all the time.,.. ...( Page 247, “R.S. Correspondence with certain Americans, Vol. 5”).(35) Tdaldaldlelselsebbbehed and the melodies of Bansri (Flutes ) are heard while the spirit entity proceeds onwards. ( P. 243, ibid. ) Sunn: There are platforms of diamonds, beds of emeralds and plants of jewels, all studded with rubies and precious stones. (Page 246, ibid). (In the esoteric language of Sants, diamonds, emeralds, rubies, etc., all represent melodious Shabds and Dhunns or Sounds ). Trikuti: All the time melodious sounds of Ong Ong and Hoo Hoo, and the sound resembling thunder of clouds, reverberate there. ( Page 245 ibid). 37. The examples, models (or similar things ) of the sounds of higher regions from Sahas-dal-kanwal to Sat Lok are in this order: Ghantd (Bell), Shankha (Conch), Mirdang (Drum), Kingri (Fiddle ), Sdrangi ( Violin ), Bansri ( Flute ) and Vind or Bin ( Harp). The English words in brackets are not exactly what the Hindi words denote, they just give an idea as to what the musical instruments denoted by them are like. Bin or Vind is a seven stringed musical instrument. There are also seven regions from Sahas-dal-kanwa! to Sat Lok, viz., (I) Sahas-dal-kanwal (2) Bankndl, (3) Trikuti, (4) Sunn, (5) Mahd Sunn, (6) Bhanwar- guphd and (7) Sat Lok. Bin or Vind is an Indian musical instrument of the highest order and delicacy. There is no other instrument of higher order. Hence it is said that the sounds of the regions higher than Sat Lok cannot be described here. “As for the Shabd current beyond Sat Lok, it cannot be described in words or writing. There is no symbol here from which an idea could be given as to what it is like”. (Bachan 16, Sar Bachan Radhasoami Prose, Part | ).( 36) 38. This is not to suggest that there is no Shabd in the regions above Sat Lok. sq oe Ye Wee YAAT | ga usq wa wsq free SAE Weg SN STH Teg TI frat og cera aa Shabd Pdya Guru Shabd Saméni. Sunn Shabd Sat Shabd mildye. Alakh Shabd aur Agam Shabd le Nij Pad Rddhdsodmi dye. (S. B. 1/2, 13414) Mark, Guru Shabd (Shabd of Trikuti), Sunn Shabd, Sat Shabd, Alakh Shabd, Agam Shabd, and Radhasoami Shabd. ‘For translation paragraph 175 infra may be perused. 39. Soami Ji Maharaj has clearly mentioned Trikuti Shabd, Sunn Shabd, Sat Shabd, Alakh Shabd and Agam Shabd, and then speaks of Radhasoami, the Nij Pad. Yet Mr. Puri makes a contrary statement in the middle of page 63 of his book. “Shabd becomes manifest first of all in ‘Sat Lok’, Above that stage, it remains unmanifested ; and therefore it cannot be described or denoted by any sound of this world” ( Page 63 of Puri’s book ). 40. It is absolutely incorrect that Shabd becomes manifest first of all in ‘Sat Lok’, Sat Purush appeared from the Shabd RADHASOAMI ( Vide Paragraph 31 supra or bottom of page 62 of Puri’s book), Then how can the Shabd of Sat Purush or Sat Lok be the first Shabd ? First Shabd is RADHASOAMI from whom appeared Agam(37) Shabd, Alakh Shabd, Sat Shabd, Sohang Shabd, and so on. The Shabds or Sounds reverberating in the stages above Sat Shabd are unmanifested in the sense that nothing like these exists in this world. Their resemblance cannot be found here. Mr. Puri expresses this truth in a reverse order that because the Shabds above the stage of Sat Lok cannot be described or denoted by any sound of this world, there is no Shabd in regions above Sat Lok, and puts forward his theory that Shabd becomes manifest first of all in Sat Lok. 41. In support of his wrong notion, Mr. Puri writes at page 63 of his book thus :— Swami Ji further says :-— wsq Uy ad gal SA! asg wee as afar ATA Il ($ B. 1X/3, 5) Where Shabd is hidden (or unmanifested ), that stage hath been called Anami (Nameless); where Shabd is manifested, that stage hath got a name. 42. But Mr. Puri does not quote here ( at page 63 of his book ) what follows the above verse for that goes against his contention. He quotes it at page 289 of his book, at a distance of 225 pages. Here he makes an attempt to impress upon his readers that there can be no Shabd in Andmi ( Nameless Being ) or Radhdsodmi, and therefore Sat Shabd is the first Shabd. 43. Below is given the couplet which follows the one quoted in paragraph No. 41 above. am SAH OSE ATT! eq feat Aa GIST STATI (S. B. IX/3, 6)(38 ) Mr. Puri has translated it thus :— With Name and without Name, it is all Shabd. Without Shabd everything doth disappear. (Page 289 of Puri’s book ). 44. Whether Anami ( without Name, Nameless ) or Nami ( with Name ), it is all Shabd. Without Shabd there can be nothing. First Shabd is RADHASOAMI, not Sat Shabd or Sat Nam. From RADHASOAMI, Nam or Shabd appeared all, including the Sat Shabd or Sat Nam. This is the true and real Radhasoami Teaching as given out by Soami Ji Maharaj in Sar Bachan Radhasoami Poetry. 45. The absolute and highest Lord was in Anami Roop (Nameless Form ), so long as there was no creation. When He assumed a Name and a Form, the work of creation commenced. The higher spirituality, when it associates itself with the lower, to give it Chestd ( that is, to make it kinetic ), gives rise to a sound peculiar to that combination. That sound is the Ném or Name or Word of the Lord of that centre, while the higher spirituality is Andm Roop. Lords of different centres have a name peculiar to each, which is manifest and kinetic at that centre, but the higher spirituality remains hidden. Thus the highest sound or the First and the Original Ndm or Shabd RADHASOAMI is active throughout the whole creation in the innermost recesses of each and every object. Tear cst 3st gat fea & Rddhdsodmi Radhdsodmi uthi dhun hiya se (S. B. XXXV/I2, 12) Translation :— The Dhun (Sound) of RADHASOAMI RADHASOAMI, emanated from within the Hiya ( heart ).(39) ‘Hiya’ means Trikuti. (Vide couplet No. | at the end of Bachan 33, Sar Bachan Radhasoami Poetry, given below, for ready reference ). Att Tae weg F, aq TA & arfel face gare fet 9, fer fareet anf Surat Basdo Shabd men, Shabd gagan ke mchin, Birah basdo hiye men Hiya Tirkuti — mdhin. Translation :— Fix your spirit in Shabd, and Shabd is in Gagan. Fill your ‘hiya (heart)’ with yearning ; and ‘hiya’ (heart) is at Trikuti. Thus from the region of even Trikuti comes out the Shabd RADHASOAMI. One may here IT there if one penetrates deep. Not only in Trikuti alone but also in the innermost recesses of each and every object resounds the Shabd RADHASOAMI. 46. The Chaitanyatd (spirituality ) of lower degree cannot become conscious unless it assumes a body ora cover. These covers may be either spiritual or of subtie or coarse matter. The first and the Original “Anami” is the only Purush (Being, Lord ) without any cover or limitation. The Purushes or Lords of Dayal Desh or Sat Desh have only spiritual covers, and so they are immune from dissolution. They are beyond the spheres of Maha Paralaya ( Great Dissolution ). 47, The Supreme Being, the Anami Purush ( the Nameless Being ), has always been in an absolute polarised condition, the Positive Pole, as it were, with neutral and(40) the negative zones of lesser spirituality. The Positive became the Creator, and, acting upon the lower zones, brought about the creation. The creation did not affect the Positive Pole (the Anami Purush ). It remained and will remain the same as it was before creation. Positive is absolute, but there is no absolute negative. Without the existence of positive, negative is impossible. Negative is that in which the spirituality, as compared to the Positive, is only of a nominal degree. 48. “Before creation, only the Anami Purush existed in a polarised condition, i. e., consisting of the Sis or head ( Positive Pole ) and of the Charan or Feet ( negative pole ). The entities in the negative pole or region were unconscious. There was then only one conscious entity, the Anami Purush, the Positive Pole. There was no homogeneity in the intensity of love or force in the negative pole. Depletion of spirituality is the characteristic of the negative pole, completeness and fullness are the characteristics of the Positive Pole. The object of the creation was to grant such entities in the negative pole, as were capable of being made conscious, a share in the bliss, which the Anami Purush Himself possesses, and this could be done by the higher spirituality acting upon the lower. It, therefore, became necessary for the Anami Purush to assume a form first. This endowed the other entities with forms for without a form, no entity could become conscious. The first form in which the Anami Purush manifested Himself was “Shabd.” It is che Shabd (Sound), which gave rise to the subsequent forms.” (Paragraph 669, “Teachings of Radhasoami Faith based on Babuji Maharaj’s Discourses”). 49. “This Shabd form is called Soami” and its current or flow is “Radha.” Both are one and the same. and no(41) demarcation line can be drawn to distinguish one from the other. ‘Soami’’ is the ocean and “Radha” the current from the ocean. Where the current took its first location, it became “Shabd’, or the centre or source for the subsequent currents which issued from there. This process was repeated, till all the six regions of Dayal Desh were brought into existence.” (Paragraph 670, ibid). 50. “The first form in which the Lord manifested Himself was Shabd (Sound). This can hardly be called a form, as sound is without an dkdr (outline). It assumed a form subsequently. It is, in. reality, a connecting link between the manifested and the unmanifested. The manner in which the force or sound adjusts itself gives rise to a form. The sound represents the awasthd (condition or state) of the force, which manifested itself.” (Paragraph 702, ibid). 51. “RADHA represents the process by which a spirit is relieved of its coarse or comatose covers, and is thereby attaracted towards SOAMI ; while SOAMI represents the condition of the spirit’s attraction towards the centre or the Purush (Being). Thus RADHASOAM! includes all that exists and can exist and also the processes which brought about the entire creation. This Form (Radhasoami), which the formless Andmi assumed, is as limitless as the Anami?, (Paragraph 712, ibid). 52. RADHASOAMI and ANAMI are one and the same. They are not two. Had it not been the case, nothing could have been known about the Final the First and the Original Being, the ANAMI. — That is why we say Radhasoami Anami. All is surrounded and enveloped by ‘Him. Allis attracted towards Him. His attraction, i. e., spirituality, is to be found even in the lowest creation. There can be nothing devoid of His attraction or spirituality.(42) 53. At the bottom of page 37 of his book Mr. Puri says :— If we want to go Home, i. e., to ‘Sat Lok’, and be one with our Heavenly Father, ‘Sat Nam’, we should practise Surat Shabd Yoga (of course under the guidance of a perfect guru). The Nij Dhdr or Nij Pad is Rédhdsodmi Dhém. Mr. Puri may have the pleasure of calling ‘Sat Ndm’ his Heavenly Father. But Sat Ndm is not the Nij Ndm, nor the Absolute Lord, RADHASOAMI is the Nij Ndm and the Absolute Lord from whom appeared Sat Nam, Sat Purush, Sat Lok or Sach Khand. The perfect Guru is He who teaches and preaches RADHASOAMI Ndm. He who preaches Sat Nam and Sat Lok only is not a Perfect Guru, for Sat Lok or Sach Khand is the fifth stage or region downwards. Radhasoami is the Param Guru (or Perfect Guru) or Sant Sat Guru. He is the Absolute Lord or Origin and Source ofall. Absolute means complete, perfect, pure. Perfect Guru will, of course, teach Surat Shabd Yoga, but His Shabd will be Radhasoami Shabd. He will make His devotees adopt the Isht of RADHASOAMI, the Absolute Lord. 54. At page 41 of his book, Mr. Puri quotes :— WG et AT aH 12H 1 arfe war Gag at aa OT GT St FH amg Hi 211 (S. B. Poetry IX/9, 1) And translates it as, “By listening to Dhun or Shabd is the mind controlled. Millions of other efforts it doth not need. Only by listening to Shabd doth it come round”. But he has not cared to know himself and to point out to his readers which Dhun or Shabd is meant. The answer to this question is to be found in couplet No. 12 of the(4) same Shabd or hymn which has not been quoted by him. Ic is given below. we Re He a a Yah Dhun haji Dhur Lok adhar ki (S. B. Poetry 1X/9, 12) Translation :— This Dhunor Shabd is of the Highest Region, the self existing Region, (not resting on any support). The Shabd or Dhun of the Highest Region is RADHASOAMI. 55. Mr. Puri’s one blatant argument against RADHASOAMI not being Dhwanydtmak Name is that the sound of this Word (RADHASOAM)) is not heard in the final stage of Radhasoami. Against this, the following couplets are quoted from Sar Bachan Radhasoami Poetry, in which is mentioned the Dhun or Sound of Radhasoami reverberating in the Radhasoami Dhdm or Pad or Region or Sphere. @) SF BT sa Waa =e 1 wt aife Carer oA ara care iy am aa et a fase | Od Se UST sa TT HE i NS as wt wT Mga aca set cerarit «aed faa ion (S. B. Poetry IV/3, 5-7) Translation :— How can | describe that | now sing a rare Arti (Prayer). The Radhasoami Dhun (or the Dhun or Shabd of Radhasoami) has become most dear tome. (5) Inscrutable are the ways of Radhasoami (of attracting Jivas). How can one know(44) of His agam gati ( inaccessibly exalted position ). (6) Freeing myself from the bondage of mind and body, | ascend to the eternal terrace of the most marvellous mansion, where lies the throne of the Supreme Father Radhasoami Dayal. (7) &) frat ag cera a GT Shikhar charrh Rédhdsodmi Ghor sund ri Translation :— ascended to Shikhar (top ) and heard the reverberation of Radhasoami Nam. (Mark the Radhasoami Ghor) (S. B. Poetry IV/3, 12) () ai TST YA say Suni Rédhdsodmi Dhoom Apdr. Translation:— 1 heard the endless resounding resonance of Radhasoami Nam. (Mark the Radhasoami Dhoom) ( S- B. Poetry IV/4, | ) (4) aud FT Taye Ta | a of AMT en SAE FSI ST BA TAT | aga ary fowrT el aert v4 Gt Oe! ea seq fea nell AS AG A FHS STE | He dg aT AMA gol (S. B. Poetry XXXV/9, 7-10)(45 ) Translation :— When | reached Sat Lok, | met with the Sat Guru and heard the Dhun or sound of Bina or Vina ( harp ). (7) Having been blessed with the darshan of Alakh Purush, | reached Agam Lok. (8) | heard the Radhasoami Dhun (i.e., the Dhun or Shabd of Radhasoami ). | recognised Him fully. (9) | now came face to face with Radhasoami to perform His Arti. | offered my Jan (Surat) as Bhet to Him. (10) Mark : Bin Dhun and Rddhdsodmi Dhun in couplets 7 and 9 above ; and also Surat being offered as Bhet not to Sat Purush or Alakh Purush or Agam Purush, but to RADHASOAMI, the Absolute Lord, on hearing the Dhun or Shabd of Radhdsodmi. (e) CUTER Jot TTA FT | ao ow ofeet nen (S. B. Poetry XLI/I3, 9) Translation :— In Radhasoami Dham reverberates the Dhun or Sound of Radhasoami. Becoming coeternal with the Eternal, | found permanent rest in bliss there. 56. If according to Mr. Puri, RADHASOAMI and all other names are same, then the question arises, why Soami Ji Maharaj wrote the following in the very beginning of His monumental work, Sar Bachan Radhasoami Poetry. Tae am, st ma Me at HU HAT FF AT, FAI WG TT SE wt 11(46 ) CHS TA B, FAA THA HCA! aa aa fas aa 8, AA ST TT Radhdsodmi Ndm jo gave soi tare Kal kalesh sab ndsh sukh pave sab dukh hare. Rddhdsodmi gdya kar janam suphal kar le, Yahi Nam Nij Ném hai mana apne dhar le. In these tines Soami J! Maharaj says, “Whosoever sings (rapturously repeats ) the Name RADHASOAMI, shall verily be redeemed. This Name eradicates all the evils of Kal and Maya, removes all sufferings, and confers bliss. Make life truly fruitful by devout repetition of the Holy Name RADHASOAMI. This Name alone is the real Name. Fix IT in your heart.” Soami Ji Maharaj has unequivocally and unambiguously declared RADHASOAMI alone to be the Nij Ndm (Real Name). Mark the underlined above. “Yahi” means this alone, and none else. Mr. Puri, in a prejudicial frame of mind, appears to ignore the special stress laid by Soami Ji Maharaj on the word “Yahi” as well as the importance and significance attached to the word “Nip. 57. Soami Ji Maharaj has said, in Bachan No. 67, Part |, Sar Bachan Radhasoami Prose, that “the Supreme Being Himself has given out His Name as RADHASOAMI. One who obtains the secret of this Name, accepts the protection of RADHASOAMI, recites or repeats this Name internally in the manner indicated by Sants, and listens to the “Nam ki Dhunn” ( Dhun or Sound of this Name ) within, shall certainly be redeemed.” 58. If Radhasoami Dayal can come down here and assume the form of a human being, why cannot the(47) Dhwanydétmak Name RADHASOAMI be expressed in alphabet? Just as Soami Ji Maharaj was Radhasoami Dayal, similarly the written and uttered word RADHASOAM| is Dhwanydtmak Name. Just as the Incarnation of the Supreme Father Radhasoami Dayal in human form, known as Sant Sat Guru, possesses all the attributes of the Supreme Father Radhasoami Dayal, He is, in fact, the Supreme Father Radhasoami Dayal in bodily fori, similarly the Name of the Supreme Father Radhzsoami Dayal uttered by tongue has all the actributes of the Supreme Name, in fact, this alone is the Name of the Supreme Father Radhasoami Dayal. Since this Name is “Lakhdyak” of the Dhwanydtmak Name, and its Dhunn or Sound is reverberating in the highest region, it is a Dawanydtmak Name. Radhasoami Nam can never be classified as a Varndtmak name meaning Vaikhri or conventional. If it can be called a Varndtmak name, then it is a Varndtmak or *Varna.form’ of the Dhwanydtmak, which is “Lakhdyak” of the Dhwanydtmak Shabd RADHASOAMI, as it is resounding in the highest region. 59. Nor can there be more than one name of the Absolute Lord. (Vide Chapter 20 of this book). The Absolute Lord has only one Name and that is RADHASOAMI, Everything about the Absolute is absolute. Plurality of names about Him is a contradiction in terms. Soami Ji Maharaj has declared RADHASOAMI to be the Nij Nam. The distinction of ‘Nij Ndm’ has not been assigned to any other name. 60. But Mr. Puri writes at page 62 of his book, thus :— The first F337 (nij) Shabd is that of Sat Purush in Sat Lok. Mark ‘First Nij Shabd’. He speaks as if there are more than one Nij Shabds. Soami Ji Maharaj has used the word ««Nij” solely for Radhasoami alone, for example :—(48 ) RADHASOAMI = Nam is Nij Nam RADHASOAMI Shabd is Nij Shabd RADHASOAMI Dhdém is Nij Dham RADHASOAMI Pad is Nij Pad RADHASOAMI Mahal is Nij Mahal RADHASOAMI Ghar is Nij Ghar RADHASOAMI Desh is Nij Desh RADHASOAMI Darbar is Nij Darbar RADHASOAMI Sthén is Nij Sthan and so on and so forth. 61. Mr. Puri says at page 45 of his book that RADHASOAML is a simple word. In paragraph 56 supra, it has been revealed that it isthe Nij Ném. Nij means true, real, Dhwanydtmak, special ; not simple or simply. RADHASOAMI is not a simple or simply a word or name. On the very opening page of Sar Bachan Radhasoami Poetry Soami Ji Maharaj has said :— dea ATA SUK, Be Aq a AAT Aisa Nam Apdr koi bhed na janai ST TA ST OT, seit a TH aAy Jo Jdne so pdr bahuri na jag men janmai Mark starz ara Apdr Nam. This Name is endless. No one can gauge its limits. He who really knows the secrets of this Name, shall be redeemed. He shall not be subject to re-birth in this world. 62. “The Holy Name Radhasoami has been given out by the Supreme Being Himself. It resounds in splendid refulgence in the higher spheres and can be heard within themselves by those who perform devotion by practising Surat Shabd Yoga according to the instructions given by(49) the Supreme Being Himself.” ( Paragraph 2, “Radhasoami Mat Prakash,” by Huzur Maharaj ). 63. “All obstacles thrown in the way, and traps laid by Universal Mind and Matter, to stop or interfere with the Progress of a pilgrim to the high mansion of the Supreme Being, in pure spiritual regions, disappear at once on the Pronunciation of the Holy Name Radhasoami by the devotees ; such is the immediate effect and beneficial influence excercised by this Almighty Name. It at once strikes awe and terror in the heart of the conflicting agents and revolting forces met by the devotee while traversing the material regions and gradually removes them altogether from his path” ( Paragraph 3, ibid ). 64. Such is the efficacy of the Holy Name RADHASOAMI. ST FATE ATT SAT HTT | UGTA aa F STAT Jag swdd lagé ab phikd Rddhdsodmi Ném main sikhd Translation :— When | learnt ( to repeat, recite and utter ) Radhasoami Nam, all pleasures of the world began to turn tasteless and insipid. (S. B. V/4, 26 ) Real renunciation and detachment from this perishable world can be effected by adopting the Name RADHASOAMI alone, and by no other name. This is what Soami Ji Maharaj has said in the above couplet. And this is what He said on the very opening page of Sar Bachan Radhasoami Poetry — USAR WT ST AH Oa He F Radhdsodmi gdya kar janam suphal kar le(50 ) Translation :— Make life truly fruitful by devout repetition of the Holy Name RADHASOAMI. 65. But Mr. Puri creates further confusion. He interprets Sumiran or repetition of Radhasoami as Practising Surat Shabd Yoge, which is totally wrong. Sumiran or repetition of the Holy Word RADHASOAMI prepares the Practitioner for the performance of the Abhy is of Surat Shabd Yoge. At best Sumiran or repetition is a part of the Abhyds of Surat Shabd. Part is not equal to the whole. See what Soami Ji Maharaj says, wi ug sf sears oftesa Fo at wa BAT AH Ue att oga frcaar TA AGG FT TCSAT It 23 11 AAT SBT Bet WAT | wa Saga aT SAT VII sagu fear ae Star | TST a A SET YI Translation :— Practise the Abhyas of Surat Shabd ( Yoga ), for which the following auxiliary practices should be performed. Apply your body and mind to Sumiran (repetition), that is, make your body and mind quiescent by the practice of Sumiran. Fix your mind intensely on Guru's darshan, i. e., perform the practice of Dhyan (contemplation) of the countenance of the Sant Sat Guru. When you perform these two preliminary modes of devotion, Sumiran and Dhyan, intensely and intently, then only will you be able to always