Man with his limited knowledge and understanding, is incapable of taking a correct view of the gracious object of the manifestation and advent of the Supreme Being Radhasoami Dayal in human form and of appreciating His benign clemency while He moves in the world like an ordinary human being. To enable him to comprehend it, Param Purush Puran Dhani (the Most Supreme and the Most Perfect Being) Soamiji Maharaj, the August Incarnation of the Merciful RADHASOAMI, brought with Him five Surats (souls) in this world, who performed devotion and service of the order unknown to mankind, and set an example to others. Those five Surats (souls) were Radhaji Maharaj, Rai Salig Ram alias Huzur Maharaj, Maharaj Saheb, Buaji Saheba and Babuji Maharaj. Externally, they appeared to be separate individual personalities, but, internally, they were one and the same, with no difference or distinction. All of them were Nij Anshas direct emanations or particles of the Supreme Reservoir of Pure Spirituality.

The most-merciful and ever gracious Soamiji Maharaj Himself gave out hints about these Nij Anshas in general and Huzur Maharaj in particular so as to enable the feeble Jivas to have some recognition of their exalted position and status. On many an occasion Soamiji Maharaj spoke about the high status of Huzur Maharaj. He once observed, "I know not whether I am the Guru or Rai Salig Ram (Huzur Maharaj) is my Guru". In one of His letters addressed to Huzur Maharaj, Soamiji Maharaj had written, "Whatever earning of Bhajan (devotional exercises) you make, bring that capital as a present for me. I look forward to you for this earning". Continuing, Soamiji Maharaj had bade to Huzur Maharaj, "In short, what I mean is, that you bring such a wonderful and novel present for me that, hearing about and seeing it, I may feel a unique pleasure.". In yet another letter to Huzur Maharaj, Soamiji Maharaj has said, "An ocean of bliss and happiness is being filled for you. You will bathe in it, drink its nectar and will distribute much of it to others as well." A few hours before His departure, Soamiji Maharaj observed, "Whoever has anything to ask, must refer it to Salig Ram (Huzur Maharaj).".

Soamiji Maharaj had no guru, nor did He receive instructions in Parmarth (religion, religious pursuits, spiritual matters) from any one. He was a Swatah Sant, he was his own illuminator. He did not depend on instructions of a guru.

Soamiji Maharaj did not descend below the third Till (the top of Pind and the gateway to Brahmand). Below this point, the hurl and downward forces of mind and matter are so strong that the spirit of even a Sant or Sadh would lose itself under their weight and force and would be helpless to extricate itself unaided or to render help to others. This is because the laws of process of evolution of creation and their economy do not admit of a greater amount of spiritual energy being brought to a lower region than is suitable to its existence and preservation. If a larger amount of spiritual energy were to be thrust forcibly into it, a disintegration of that region would take place, and it would merge into the higher region as at the time of Pralaya (Dissolution). For all regions the minima and maxima of spiritual energy are fixed and within that range ebb and flow take place. Any divergence from this minima and maxima would upset the process of creation, evolution and its involution and nullify the beneficent object of the creation itself.

An absolutely indispensable adjust to the work of salvation therefore is the presence of a perfect Gurumukh who conjointly with the Swatah Sant performs the work of salvation. The spirit of the Gurumukh descends in the ordinary course to the lowest centre under the protecting hand of the Swatah Sant. The spiritualized force of the highest region is thus made available, in some measure, to the whole creation and those in whom the spiritual force is emerging and awakening, readily accept the Saran (protection) of a Sant as they alone can conform, in more or less degree, to the directions of the Sant Sat Guru. The Gurumukh working out his salvation under the aegis, guidance and spiritual help of the Swatah Sant and thus extricating completely his spirit from the lower centres and translating it to the higher regions, exercises an attractive influence or tug in the deepest recesses of kindred spirits and this tug upon the spirituality in such spirits develops their "Bagh" (fitness) and makes them amenable to the influence of Sant. Without this it would be impossible for ordinary Jivas to obtain salvation.

The Gurumukh's entire existence is subordinate and subservient to the will and pleasure of his Guru. Huzur Maharaj alone recognized Soamiji Maharaj and responded to His attractions. And by reason of his location and having traversed down to the lowest centres, he exercised a more potent and effective tug on the denizens of the lower regions. Thus Swatah Sant and the Gurumukh together are essential for duly staring, continuing and competing the work of redemption. It is the Gurumukh who initiates Sewa (Service) and Bhakti (devotion) of his Guru; others follow. Just as the nose-string of only one camel is held in the hand of the camel driver and hundreds of camels follow on, similarly there is only one Gurumukh in the Satsang ; other follow his example.

As the Gurumukh, after the departure of the Swatah Sant, has to continue the work of salvation and to occupy the position of the Redeemer, so that he can render help and assistance internally to all the devotees, he must be of the same essence as his Guru, surcharged with the spirituality of the same order and endowed with similar plenary powers of salvation. In other words internally the Swatah Sant and the Gurumukh are the same emanations from the Supreme Being. Externally, one is the Swatah Sant having location above the third Till and consciously all along of His one-ness with the Supreme Being.

On the basis of this identity of Soamiji Maharaj and Huzur Maharaj, it was said by Soamiji Maharaj Himself in "Sar Bachan Radhasoami (Poetry)" :--"Radhasoami revealed the Name RADHASOAMI to Radhasoami".

Soamiji Maharaj did not give out this Name to anyone prior to Huzur Maharaj's joining His Satsang in 1858. He gave publicity to it gradually.

Soamiji Maharaj and Huzur Maharaj were not two. The same current assumed the forms of the Guru and the Gurumukh ; the former took location at the third TIll and the latter came down to the Antah-karan ghat (heart centre) and below it. Without such an arrangement the object of their advent could not have been fully accomplished. It would be a mistake to consider them as two.

The benefits conferred on the Jivas by the Gurumukh are greater than those of the Guru. The Guru stops at some point in the higher regions. He does not descend to the lower regions and never to the regions of Pind. The gurumukh, on the contrary, descends to the lowest centre, and then from there, starts his return journey, and in the upward ascent, he spiritualizes and confers immense benefits on the entities located in the planes, through which he has to go up. Without this arrangement, the elevation of the Jivas would not have been possible and the Guru would return to His Original Dham, without achieving the end for which He made His advent.

Soamiji Maharaj, the August Founder of the sublime Radhasoami Faith, was followed by Huzur Maharaj, Maharaj Saheb, Buaji Saheba, and Babuji Maharaj as Sant Sat Guru. The line of Gurumukh Sant Sat Gurus will ever continue till the entire humanity is redeemed. On the day of His departure from the world, Soamiji Maharaj was graciously pleased to pronounce, "Satsang will ever continue and will go on increasing. I am with you all. You will get more grace, mercy and protection than before." So, it is possible only if Gurumukhs of succeeding Sant Sat Gurus continue one after the other. Huzur Maharaj has also said "The Beloved Guru today redeems the entire creation.".

This implies that there will be an unbroken continuity of Gurumukhs or Sant Sat Gurus till the mission started by Soamiji Maharaj is finally fulfilled. of course, there will be some gaps or interregnums, so to say. The sound current or the divine current, which descended from Radhasoami Dham with Soamiji Maharaj is ever present on this plane. It will not recede. If it does, the work of salvation may be brought to an end, and Radhasoami religion may also become a dead religion like others.

The greater the importance of an event the higher the level it is planned at. Historical events were slowly and gradually moving in the right direction preparing the ground for this meeting and the revelation of the Radhasoami Nam.

With the British policy of non-interference with other religions, the shackles, that prevented the free expression of the true message of mercy and grace brought by the Supreme Sants and Sadhs, were considerably less obstructive when Soamiji Maharaj made His gracious advent. However, there still existed a violent and unrelenting opposition to the exposition of Sant Mat in its true form and more so to the public manifestation of any Name (Nam) beyond Sant Nam, Sat Shabd or Sar Shabd. People who belonged to the so-called Sant mat of the time (amongst whom were included the family of Soamiji Maharaj and His near relations) contented themselves with outward formalities of Guru Nanak's Mat and worship of Samadhs etc. In this atmosphere there was not one single soul who could tolerate the message of Nam higher than that of Sat Nam. It would have been utterly futile to openly preach the message of Radhasoami Dayal amongst the people who surrounded Soamiji Maharaj, and the highest good that He could do to them was to wean them from the formalities and the outward rituals of the Sant Mat as it prevailed at that time and to instil into them the secrets of Sat Lok (Dayal Desh) and the method of their approach by Surat Shabd Yog. To this too there was very partial and limited response. This went on for some time until Huzur Maharaj came into the presence of Soamiji Maharaj.

In 1857 there was the Sepoy Mutiny. Huzur Maharaj witnessed the horrors and unforgettable scenes of this conflagration. Thousands of men, women and children were butchered, the rich were reduced to poverty , and the poor were raised to undeserved eminence. This showed to him the world in its ugliest form of nakedness.

After the Sepoy Mutiny Huzur Maharaj employed a Pandit who would recite Bhagwat Gita to him. Huzur Maharaj studied Upanishads and other sacred books, performed Pranayam and other modes of Yoga, and so on and so forth. but all in vain. None met his satisfaction. He took up "the Tales from Masnavi" of Maulana Rum who was a high class adept having access to higher regions. These tales had profound effect on Huzur Maharaj. They emphasize the indispensable need of the Guru and the glory of Shabd. Huzur Maharaj's thirst for the true Guru got sharpened. He would set out to meet any guru he heard of but nowhere he got satisfactory answers.

It was in this frame of mind that Huzur Maharaj learnt about Soamiji Maharaj through His youngest brother, Lala Pratap Singh Seth alias Chachaji Saheb, who arranged this meeting. In his book "Biography of Soamiji Maharaj" Chachaji Saheb describes this memorable meeting thus.

The first memorable meeting between Soamiji Maharaj and Huzur Maharaj took place in 1858, exactly two centuries after the fall of Agra to Aurangzeb (in 1658).

A cursory glance of the Sat Guru is enough to render the Gurumukh oblivious to the world and its paraphernalia. He is away only so long as he is absent. The member he comes before the Sant Sat Guru, his mind becomes restful and inseparably attached to Him. A bee flies about hither and thither, but as soon as it finds honey it clings to it.

The first meeting of Soamiji Maharaj and Huzur Maharaj, the Guru and the Gurumukn, was the most important event for the entire creation of Pind and Brahmand. From that day the work of salvation started.

In the year 1861, when Soamiji Maharaj stared General Satsang, all the Nij Anshas were present on this earth. Maharaj Saheb, Buaji Saheba and Babuji Maharaj had taken birth, although the first two had not come to Soamiji Maharaj. Soamiji Maharaj had said to Huzur Maharaj "Two Nij Anshas of mine in the form of brother and sister are in Benares. They are to be taken care of."

"Agra" where Soamiji Maharaj and Huzur Maharaj were born, starts with the first letter of the alphabet. Agra is the colloquial form of the Sanskrit words Agra or Agar which literally mean foremost, first, chief, prominent, best source, treasury, store-house.

Soamiji Maharaj was born in Panni Gali and Huzur Maharaj in Pipal Mandi, the two places being less than a mile apart. Panni means foil of a jewel. Gali means a narrow street, a lane, an alley. Pipal is Pi (beloved) + Pal (moment). Every moment Huzur Maharaj was lost in the remembrance of Soamiji Maharaj.

Huzur Maharaj left His mortal coil at 6:45 PM on 6th December 1898. His eyes were shining like diamonds and His body did not turn cold, rather it remained warm and soft. On receiving a telegram Maharaj Saheb came to Agra from Allahabad on the morning of the 8th December by train. When He paid obeisance, Huzur Maharaj's body started turning cold, and its warmth and softness disappeared.