Within Sant Mat, the literature that is regarded as central forms a kind of layered tradition, in which classical Sant poetry, Sikh scripture, and modern expositions all converge around the inner path of Light and Sound. At the heart of modern Sant Mat stands *Sar Bachan* (both Poetry and Prose) by Soami Shiv Dayal Singh (Soamiji Maharaj), which many see as foundational for the Radhasoami and related Sant Mat lineages. Closely associated with this is the broader Radhasoami corpus, including works such as *Prem Patra Radhasoami* and other writings from various Radhasoami branches, as well as the letters, discourses, and manuals of later masters like Sawan Singh, Jagat Singh, Charan Singh, and others. These writings articulate the doctrine of Surat Shabd Yoga, the role of the living Satguru, and the inner ascent through Sound and Light in a systematic way.

Beneath this modern layer lies the older Sant and Sikh scriptural stream, which provides much of the symbolic and devotional vocabulary of Sant Mat. The Guru Granth Sahib (Adi Granth) is especially revered, not only for the compositions of Guru Nanak and the other Sikh Gurus, but also for the hymns of sants such as Kabir, Ravidas, Namdev, Trilochan, Sheikh Farid, and others whose verses on Naam, Shabd, and inner devotion resonate deeply with Sant Mat teachings. Alongside this, the bānī of Kabir (including collections like the *Bijak*), the poetry of Dadu Dayal, and the works of Paltu Sahib are frequently drawn upon to illustrate the inner path, the illusory nature of māyā, and the centrality of the true Guru. Tulsi Sahib of Hathras, with texts such as the *Ghat Ramayan* and *Ratan Sagar*, is often seen as a crucial bridge between the earlier Sant tradition and the explicitly articulated Sant Mat of later centuries.

A further circle of texts consists of modern expository works that elaborate Sant Mat principles for contemporary seekers while remaining rooted in this older stream. In various lineages, this includes books like *Spiritual Gems* and other collections of letters and discourses by Sawan Singh, writings by Charan Singh, and expositions by Sant Kirpal Singh such as *The Philosophy of the Masters*, *Mysticism of the Light and Sound*, *Naam or Word*, and related works on spirituality, karma, and the Guru. Texts like *The Path of the Masters* by Julian Johnson and other disciples’ writings are often used as systematic presentations of the teachings, even if they are not regarded as scripture in a strict sense. Across these layers, a consistent pattern emerges: the written word—whether in classical Sant poetry, Sikh scripture, or modern treatises—is honored as a witness to the path, yet always subordinated to the living instruction of the Satguru and the direct inner experience of the Shabd.