THE SECRET HISTORY OF RADHASOAMI BEAS. Copyright by Author Mike Williams.
Radhasoami Beas Initiation and Kirpal Groups Initiation
Presiding dieties, chakras, sounds of the Kirpal groups and Radhasoami Beas initiation. You don't need a guru, here is the 5 name initiation mantra. Stick your thumbs in your ears, with fingers over eyes. Peer into darkness. Listen to sound from right ear with right hand thumb.
Jot Naranjan, Om Kar, Ranrankar, Sohang, Sat nam
1.Sahas Dal Kanwel, Jot Naranjan Flame of candle, bell, conch shell, 3/4 inches behind Tirsa Til 2. Trikuti, Om Kar, Rising sun,, Thunder, drum, between two eyebrows. 3.Sunn (Dswan Dar), Ranrankar, full moon, fiddle, center of forehead. Maha Sunn vast region 4. Bhawar Gupta Sohang Ji, mid day sun, flute, 5. Sat Lok, Sat Nam, where hair starts on forehead,, harp, bin, 100 million suns 5a.Below are extra inner planes of Agra groups who go to Radhasoami Pad using Radhasoami mantra. 6. Alakh Lok, Alakh Parush, 2 fingers after hair starts, undescribable 7. Agam Lok, Agam Parush, 2 fingers after Alakh line, undescribable 8. Radhasoami D, top of head,undescribable It should be noted no inner planes actually exist as real places. They are just places in your brain.
COMPLETE RADHASOAMI BOOK 1-12, below the links list is the old short version.
THE SECRET HISTORY OF RADASOAMI BEAS. The most read Radhasoami book of all time.
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RADHASOAMI HISTORY by Dr. Agam Mathur
Regarding the death of Dr. Julian Johnson, see RS Beas Secret History. He was married to Elizabeth Bruce of America and there are different accounts of his death.
-- Dr. David Lane on Kirpal's First Hand Experience--
For a large number of seekers, Kirpal Singh's promising offer was tantalizing proof of his competency. However, for a small number of followers, it prompted some confusion, since Kirpal's master Sawan Singh did not make the same claims during his tenure. As one Ruhani Satsang initiate explained to Kirpal Singh: "I know two initiates who in the beginning read Spiritual Gems and they found contradictions in it with Your teachings--very minor ones, but it created a lot of problems in their mind." [*NOTE: Heart to Heart Talks, Volume II , op. cit., page 157. *] Later on in the conversation the (presumably) same disciple expressed his surprise when learning that Sawan Singh's followers rarely received inner experiences at the time of initiation: "I was reading With the [sic] Great Master in India by Julian Johnson. And I was amazed in one section it says that the Master [Sawan Singh] gave initiation to over seven hundred people and out of that only two saw Light--only two saw Light!" [*NOTE: Ibid. *]
The disciple's amazement was well founded, since Kirpal Singh had basically forged new ground, breaking precedent even with his own guru. Sawan Singh, for instance, actually argued against the need for giving firsthand experiences at the time of initiation. Argues Sawan Singh: The view that one must see something at the time of Initiation or he would never be able to see anything later is wrong [my emphasis]. Experience also does not support it. Everyone is running his own course of life, which is different from all others. No two persons are alike in habit, form and thought. All are at different stages of development. At Initiation, they cannot be expected to behave alike. Only few [my emphasis] see anything then. The majority [my emphasis] take time, some weeks, some months and some years. All are not equally keen. [*NOTE: Sawan Singh, Spiritual Gems (Beas: Radha Soami Satsang Beas, 1974), page 87. *]
Malik Radha Krishna Khanna, an initiate of Sawan Singh and a close associate of Kirpal Singh, attests to the differences between both gurus' approaches to initiation: I sat in at many initiations, and sometimes he [Sawan Singh] would ask me to drill the new initiates while they were learning the five charged Names. He would go away and leave me there. At the end, he never [my emphasis] asked who had seen this or heard that. That is something Maharaj Kirpal Singh Ji had started [my emphasis]. [*NOTE: "Reminiscences: At the Feet of the Great Hazur," Sat Sandesh (April 1978), page 30. *]
Kirpal Singh then describes the event that he would later declare was integral to the succession process: the transmission of "the life impulse" from the eyes of the Living Guru to his successor. In his 1949 account Kirpal Singh writes: "Hazur steadily kept gazing for three or four minutes into my eyes, and my eyes, in silent wonderment, experienced an indescribable delight which infused intoxication down to the remotest core of my entire body - such as was never before experienced in my whole life." [Brief Life Sketch of Hazur Baba Sawan Singh. Ibid.]
In 1955 he wrote, "The authority of giving initiation into the beyond and contacting with the Word, which he vouchsafed to me verbally on October 12, 1947, was thus completely transferred while going. The intoxication of that glance is still the life of my soul." [Message on the death anniversary of Hazur Baba Sawan Singh Ji Maharaj. April 2, 1955] (Probably c. Ruhani)
------ Darshan lies about women gurus, benefiting himself-----
From The Radhasoami Tradition by David Lane, Chapter 4
In two letters written in September of 1974, just a month after his father's demise, Darshan Singh explained the circumstances behind his appointment. The first letter, dated September 26, 1974, was sent to Tricholan Singh Khanna, Kirpal Singh's first and foremost representative in the United States.
My nomination as My Beloved Father's Spiritual Successor derives circumstantial support from the fact that a woman could not be so nominated according to Sant Mat tradition. Such a thing never happened throughout the ages. My Beloved Father had taken care that I imbibe the qualities which would be helpful in carrying on the Satsang work. I have, under the circumstances, no hesitation in declaring myself as the Spiritual Successor of His Holiness Maharaj Kirpal Singh Ji in conformity with His wishes and shall carry on the Satsang work to the best of my ability. . . I am sorry to find that Mr. Sirrine concluded from his talk with Tai Ji (Bibi Hardevi) and her supporters that the Master had not nominated anyone as His Spiritual Successor. [*NOTE: There is an interesting sidelight here to Darshan Singh's letter. He claims that "a woman could not be so nominated according to Sant Mat tradition." The problem with this statement, though, is that it directly contradicts the historical evidence that Shiv Dayal Singh's wife, Radhaji, was appointed to serve as a guru, and did, in fact, conduct initiations. Furthermore, in the lineage of Soami Bagh gurus, Maheshwari Devi (Buaji Saheb), a female, was the fourth recognized master at Agra. It is also known that the late Baba Faqir Chand nominated several women to serve as initiating gurus. T.S. Khanna also makes the same theological and historical claims concerning women when he wrote, "In the whole history of Sant Mat (Path of the Masters) in India, no woman has ever attained the position of a spiritual leader or guide. This did not happen in the case of the ten Sikh Gurus, nor at Dyal Bagh [sic] or Swamibagh Agra [sic], not at Dera Baba Jaimal Singh at Beas." See Truth Uncovered: Re--Successor To Great Master Kirpal Singh Ji (privately circulated booklet, November 1974). Although Khanna is historically wrong in his allegations (as we already mentioned, Soami Bagh's fourth guru was a woman), it appears that his view on women is based upon Kirpal Singh's testimony. For instance, in Spiritual Elixir, Volume II (Delhi: Ruhani Satsang, 1972), when Kirpal Singh was asked, "Why do the Great Masters on earth always take the form of man?" He responded: " The Masters claim that there is only one Male gender amongst the souls,and He generally manifests on the chosen human Pole of the Living Master. It is a Divine Law which cannot be questioned by mortals. " [Page 33.] Kirpal Singh, Darshan Singh, and T.S. Khanna's claim raises several interesting historical, sociological, and theological issues which are beyond the scope of our study. *]
Although Darshan Singh does not mention her by name, it is obvious from the previous excerpt that he is denouncing Madam Hardevi's claim for the gaddi at Sawan Ashram, since, as he claims, "a woman could not be so nominated according to Sant Mat tradition." Darshan Singh is also disappointed that Reno Sirrine has sided with her and concluded that Kirpal Singh did not leave a spiritual successor.
Charan Singh says about Kirpal Singh:
I do not like to say anything about the activities of Sardar Kirpal Singh's group, called Ruhani Satsang. . . . Since you have inquired, you are entitled to an answer, so I will simply add that the Great Master [Sawan Singh] never did appoint him as His Successor. He appointed Sardar Bahadur Maharaj Jagat Singh Ji, in a witnessed and recorded Will, to carry on all His Spiritual Work. If anybody else is bold enough to assert himself as the Great Master's Successor, then I can simply leave it to the sagacity of the seekers to judge his claim. The Great Master's Representatives in the foreign countries also have photostatic copies of the documents proving Successorship, and the one nearest you will be glad to show them to you on request.
As regards S. Kirpal Singh, let him say or do anything he likes. Sooner or later he will have to render account for his actions. You have been given the key at the time of Initiation and can satisfy yourself as to whether or not he is a true Master. It would not be in good taste for me to go into detail, but I will say this much, that the Great Master, Maharaj Sawan Singh Ji, never gave him permission to initiate anyone, and duly appointed Sardar Bahadur Maharaj Jagat Singh Ji as His Successor by a legally executed Will, in writing and duly witnessed, so as to leave no doubt about this matter. If you care to have more information, you may contact your Representative, who has a photostatic copy of the documents concerned and can explain the whole situation to you. If you like, you may also contact Dr. Pierre Schmidt in Geneva, Switzerland, as he was one of the witnesses to the Will along with me and others, and was daily with the Great Master during the last four months of His life on this earth.
What Kirpal said about Charan
To better clarify his nomination as Satguru, Kirpal Singh published a booklet on his guru's life and teachings in English in 1949 which explained in detail how he was appointed. But in so doing, Kirpal Singh was calling into serious question the succession at Dera. For instance, in A Brief Life-Sketch of Hazur Baba Sawan Singh Ji Maharaj , Kirpal Singh clearly implies in four different places [*NOTE: See pages 11, 12, 15, and 18. *] that he alone was appointed to carry on his master's mission. On page 15 of the booklet, Kirpal Singh quotes his master as saying, "The mission of spirituality can only be carried on successfully by one [my italics] adept in spirituality." Moreover, Kirpal Singh implies that some of Sawan Singh's relatives and close disciples were spiritually blind. Indeed, Kirpal Singh cites at least five different episodes where Sawan Singh's family and/or close associates misunderstood their guru's wishes. Kirpal Singh argues throughout the text that he alone was capable of understanding the sublime and mystical ways of his master. Below are a few examples of Kirpal Singh's slightly veiled criticisms of Sawan Singh's inner circle: [Page 12] In those very days, one night Hazur mentioning His inner esoteric experiences remarked: "The sun has risen high. Can the people of Jullundur also see this sun?" The relatives and friends sitting nearby were ignorant of this secret expression . [My italics.]
The opinion of [the] doctor in charge was also, like others beside Him, that Hazur's brain does not work properly on account of His illness. A little later at night when I went to Him, Hazur repeated the same question addressing me: "Kirpal Singh! The sun has risen high. Can the people of Jullundur see this sun?" I replied, "Yes Hazur, the sun has risen high--and not only the people of Jullundur but also those living in England or America who will traverse to inner planes can see this sun." Thereupon Hazur said: "Thou hast correctly answered my question." [*NOTE: Page 12. Dr. Pierre Schimdt, who attended Sawan Singh during his last four months, has a different interpretation than Kirpal Singh of this same event. In April of 1948, Schimdt wrote: "I feel I must relate two instances that revealed Him [Sawan Singh] as a Master even during this period of grave distress: 1. Some weeks before His death the Master asked to be brought some water from Jullundur, about 40 kilometers from the Dera, and when it was brought He asked why they had gone to collect it. Another evening He said to us, "Look at the light which shines in Jullundur" although there was only a slight glow over the city. I thought these were indications of delirium such as is met with in uraemia. Another day He said "Look at this house in which I now live, it is disintegrating and falling in ruins. We must leave the Dera and go to Jullundur. Quickly, buy a new house"! This seemed to be symptomatic of a state of weakness and mental obnubilation which comes paroxsmically in such conditions. But later we realized what He meant, for it was His Way of indicating His successor, who came from Jullundur: It was to tell us that henceforth the light would come from there and that He had finished His task, for Sardar Bahadur Jagat Singh was born at Jullundur. [My italics.] See Radha Soami Satsang Bulletin Number X for further information. *] [Pages 12-13]
Similarly Hazur made a mention of several hidden secrets but those around Him were hardly able to grasp what Hazur was hinting at--this being a subject familiar to those only who are practical in-lookers and spiritually skilled. What, therefore, could other poor fellows know about them. [Page 15] (Spirituality) cannot be entrusted to a blind person. Whoever has a desire to find me out can reach me within through one who is linked with me. You will not find me in the company of those who are after the possessions of the world. Be not deceived by such people. . . . I do not dwell in the midst of mayaic insects. Go to some selfless being who is after me and lives for me and is not after possession of Deras. . . . [Page 18] Throughout the period of His illness Hazur said many times: "If a person proficient in Bhajan and Simran sits by me, I feel comforted and relieved. Therefore those who come to me or sit near me should do Simran." Accordingly, at the time of appearance of this symptom of "fluttering of the body" Hazur again spoke several times in these words: "If the person who has to do the work of spirituality after I depart, comes and sits by me, my trouble will be gone." To comply with this--evidently the last wish of the Master--the near relatives of Hazur came and sat in Bhajan and Simran one by one, by the side of bed of Hazur, but there was no relief whatever in the fluttering symptom of Hazur's body. On the morning of 1st April, 1948, it was extremely benevolent of Hazur to afford a chance to this humble servant--of course through the assistance of a lady in nursing service of Hazur--to be by the side of the Master, in seclusion, for about ten or fifteen minutes. . . . After the prayer [Kirpal Singh prayed for his guru's health] when I opened my eyes, Hazur's body was in a state of perfect repose.
On several occasions, Kirpal Singh implied that the successors at the Dera--Jagat Singh and Charan Singh--only had the "seat," not the power. An incident retold in the book, Heart to Heart Talks, Volume II , reveals Kirpal Singh's position with regard to the Dera and its successors: It so happened here in India that a man was suffering greatly on account of cancer. He could not sleep, even for a moment. He was fortunately, or unfortunately, related to me, Gurdial Singh. So Baba Charan Singh went over there. The sick man asked, "Will you kindly help me?" Charan Singh answered, "Well, I can't do anything." As Gurdial Singh was related to me--my brother's daughter was married to his son--she dragged me there. They wanted me to put my hand on him. He said, "Will you help me?" I told him, "Baba Charan Singh has been with you. Why did you not request him?" I did request him but he said, "I can't do anything." So I was forced to put my hand on him, you see, and all trouble was relieved. [*NOTE: Heart to Heart Talks, Volume II (Delhi: Ruhani Satsang, 1976), page 80. *]
Further on in the same book, Kirpal Singh explains the difference between his mission and the Beas successors after Sawan Singh: The other day I gave initiation to six hundred and fifty three people. All saw Light--about two hundred saw the Master's Form. The teachings at Beas are the same, but the words given at initiation are not charged [his emphasis]. That is the difference [my emphasis]. [*NOTE: Ibid., pages 157-158. *]
The previous excerpt is very telling since Kirpal Singh says that the difference between him and Charan Singh is that he has the spiritual charging and the Beas leader does not. In other words, Kirpal Singh is claiming that he alone is genuine, and that he is genuine by virtue of inner, spiritual power.
In the following excerpt from Hearts-to-Heart Talk number 5 given on Sept. 11, 1970, c. Ruhani, Kirpal Singh agrees with Paul Twitchell's claim that Kirpal dictated The Tiger's Fang to him "inside" when Kirpal was in India and Twitchell in Washington, DC:
Question: Too much fakery and too much commercialism?
Master: Yes, yes. Too much propaganda. I tell you one American was initiated by me - I’ve got the initiation report in his own handwriting. Then he wrote to me, "The Master’s Form appears to me inside." That Form used to speak to him, dictate to him, inside. And all that dictation was put into a book and the manuscript was sent to me in 1963. Then later on he started a new movement.
Question: Yes, I’ve heard about him.
Master: Later he sent me another letter, "Return my book, The Tiger’s Fang." That is what such-like people will do. They had some little thing, and got stuck fast there. Now he’s carrying on propaganda. He says he was never initiated by me. He was initiated in 1955. Some people get stuck fast on the way. This little ego is very difficult to get rid of unless there’s some kind of protection. This is a living example. He has written other books. I need not mention his name.
Question: I don’t think he mentions Your name either.
Master: I don’t think he would. Why say things about anyone? If any man does well, all right. I returned his book. That was dictated by me on inner planes, and that’s all right. He changed that book before printing; where he mentioned my name, he changed it to another guru’s name. So that is the fate of these people. People are fed up with these Masters, gurus, and sadhus. Why? Only for this reason.
Swami Ji's Turban Gift to Jaimal ????
Conflicting statements of Kirpal and Beas.
Kirpal Version of Turban
Kirpal has Radhaji, wife of Swami Ji, giving Swami Ji's turban to Jaimal, long after Swami Ji died. Jaimal, A Great Saint, page 59, Kirpal Singh, 1973 edition.
Beas Version of Turban
From "Last Commandments Of Swami Ji Maharaj" (1818-1878), an excerpt from "Spiritual Letters," published by Radha Soami Satsang Beas, paragraph 19, Swami Ji Maharaj is telling Baba Jaimal Singh Ji:
"This is our last meeting. Now I shall go away to Param Dham (Eternal Home), after completing my life's pilgrimage. I have made you my beloved and my own RUP (self or form). " Bhai Chanda Singh then requested that Satsang be started in the Punjab. Swami Ji Maharaj replied: "This request has been accepted by Akal Purush, and this task has been allotted to Baba Jaimal Singh." Then Swami Ji Maharaj gave His own turban to Baba Ji as Prashad and ordered Him to go and preach Nam in the Punjab.
The Times of India
DERAS EMERGING AS PARALLEL AUTHORITY
KS Dhaliwal, Times News Network
Jalandahar: The dera culture is spreading like poision in the whole of the state, more so in Doaba.
The deras are also virtual vote banks and are patronised by politicians.
The deras in turn patronise intellectuals and get them to write books in their favour. These intellectuals are connected with prominent universities and are never short of money as the deras influence extends into newer and newer spheres.
Political observers feel the deras may soon come to dominate various state institutions to emerge as a parallel authority.
The dera of Baba Piara Singh Bhaniara which shot into the news because of its links with prominent political leaders was only the tip of the iceburg. Almost all the famous Dalit deras, according to sources, have links with politcal parties of all hues.
CONGRESS CHIEF SONIA GANDHI'S VISIT TO THE BEAS DERA A FEW WEEKS BACK SEEMS TO ENDORSE THIS VIEW. The visit was kept a closely guarded secret and not even prominent Congress leaders were allow to go near the dera on that Sunday morning, sources reveal.
Chiranjilal Nar, author of Sangramiya lithas, a history of revolutionaries from the times of the Sikh Gururs till 1947, says "THE DERAS ARE BECOMING BUSINESS CENTRES. Recently a prominent dera near Jalandhar was sold to a Sant from the Majha region. Who knows where he got the money from, but he paid over Rs 50 lakh to buy the dera. It must be a profitable cnetre, otherwise why should he buy it."
Dalit thinkers and leaders are worried by the spread of Dalit deras. LR Balley, author of several books of Dalit conscousness says: 'The socalled Sants running these deras in Doaba are the greatest impediment to the Dalit cause. Moreover they are becoming an obstacle in the way of scientific and rational thought.'
Dalit short story writer, Bhagwant S. Rasoolpuri, says, 'These deras have taken the wind out of the sails of the Dalit movement. In the name of ad-dharamk, a movement started by famous Gaddarite Mangoo Ran Mogowalia, way back in 1925, they are misleading the people into believing in miracles."
Bharpur Singh, member SGPC says: "The dera culture is eroding the Sikh rehad maryada (code of conduct). There was a uniformity in this code that kept the entire community together". Dal Khalsa spokesman Kanwarpal Singh, said" "We condemn the dera culture as it is against the basic Siokh rehat maryada. Most of the deras have come up on public land anre are encroachments. But the government has no influence on them as they want votes"
The website is TimesofIndia.Indiatimes.com/articleshow.asp?.art_id=829898541
In November of 2002, The Times of India reported the person in charge of Mastana Ji's ashram killed the editor of a newspaper for reporting on the activites there. Mastana ji was an unathorized successor of Sawan Singh in 1948.
bottom half of the page
From the article:
...Sonia offers her prayers at a dera in Beas
AMRITSAR, NOVEMBER 5: In what is being touted as a major political move prior to the state assembly elections, the All India Congress Committee president, Sonia Gandhi, today visited the Radha Soami headquarters based at Beas, about 30 kms from here.
The dera has always attracted the attention of the political parties at the time of elections. This time around, in a bid to do well in the elections, the Congress took the lead by arranging a visit of the party's national president.
Although political observers confirmed the visit, insiders in the party claim that the visit was an entirely 'private affair'. The observers further say that the visit will have far-reacing political ramifications, especially when a close fight is being predicted.
Sonia Gandhi, accompanied by Moti Lal Vora, in-charge Punjab affairs and party's senior leader, Natwar Singh, landed at the dera's private helipad at 11.30 am, amid high security and flew back to New Delhi at 2.30 pm.
The whole exercise was attempted to be kept a secret and no mediaperson, even the local leaders, leaving aside party MP R.L. Bhatia and state president Capt Amarinder Singh were allowed to meet her. ''This was done at the request of the functionaries of the dera, who did not want to make it a political affair, and wanted to keep it low key,'' state a senior party leader, while talking to The Indian Express.
Highly placed sources in the party revealed that the visit had been arranged by Capt Amarinder Singh after a frenetic three-month long effort, after he had received reports that senior BJP and Shiromani Akali Dal leaders were also trying to make a similar move.
''The party leaders had earlier also sought the blessings of the dera. Indira Gandhi, Narasimha Rao, Pranab Mukherjee and the late Rajesh Pilot had been regular visitors here,'' stated a senior Congress leader.Capt Amarinder Singh admitted that the visit was being planned for the last many months, however, he denied that the party expected any political gains out of the visit. ''There is no political motive in the visit. Sonia wanted to visit the place, and it was her personal affair,'' he said.
Observers, however, disagree and say that the visit had been planned by the Captain, who is considered close to the present head of the dera Baba Gurinder Singh Dhillon, keeping in mind the coming elections.
''The dera has quite a recognisable following and had always been the attraction for political parties. There could be no denying political overtones of the visit,'' said Jagroop Singh Sekhon, a Reader in the Department of Political Science, Guru Nanak Dev University, here.
Sekhon, who has extensively studied the deras and their political affliations, also confirmed that the dera funtionaries had been supporting candidates in the elections time and again. He said they sit atop a highly composite vote bank.
Sonia, who took a round of the dera, expressed satisfaction over the visit and fully appreciated the discipline and the dedication of the devotees at the dera, said Amarinder. She also inaugurated an annual eye camp, he added.
Internet posted on Satsangis
Does it (RS) manifest better life choices, strenghten healthy relationships, wisdom, kindness, clarity of mind....a host of healthy attributes actualized in ones life ?
Absolutely not from my exposure to hundreds of individuals who have ardently practiced various forms of chasing after inner phenomenon.
posted by CTD
I know satsangis who are terrible...who lie, cheat, steal, who beat their wives, have incestual relationships with their daughters, go to jail for drunk driving, etc, etc. They were all initiated.
posted by Bertha
Jaimal leaves no mention at all Sawan Singh is supposed to become his successor. In fact, in early editions of Beas Spiritual Letters it is written, " He ( Jaimal )also said if there is anything to be asked or explained, then Chachaji Ji (Pratap Singh, Swami Ji's brother), should be resorted to ", as he lay dying. Then Jaimal said, "the secret Shabd Currents in the neighborhood of Sach Kand will be revealed by Chachaji." Beas has now deleted this from their books. It ties them directly to the Council and its president, Chachaji. But, Chachaji had excommunicated Jaimal just three days before his death and had chastised Jaimal for pretending to be a Guru.
In Jaimal's last letters to Sawan, we find Sawan appearing a neophyte in sadhana. In With the Three Masters, Beas, 1974, page 200, Sawan, after Jaimal's death, notes his conversation with Chachaji " ..after 28 days argument I persisted in my refusal (to initiate), I was unfit for this duty and some sadhu should be sent from here to initiate. I submitted that I did not possess sufficient power... Therefore, when Baba Jaimal departed from this mortal world, for one year after that I did not initiate anyone.", and also qouted in The Radhasoami Tradition, Dr. David Lane 1992, page 106. RS Tradition book notes once 700 people were initiated by Sawan and only 2 people saw light. First hand experience at time of initiation by Sawan was called rare. So, again, we see no proof Jaimal left Sawan as a successor, but possibly just the opposite. If Jaimal was not a sant as he admitted, how could he leave a successor ? And we will further see Jaimal's relationship with Swami Ji's family and most or all of Swami Ji's highest disciples, was a nightmare. He appears overwhelmingly rejected.
Off the Subject a Moment
xxxxxxxxxx Notes xxxxxxxxxxxNote : Faqir Chand was endorsed by Sawan Singh as a legitimate Radhasoami master. Kirpal Singh witnessed Sawan bowing at the feet of Faqir's guru Shiv Brat Lal and the later returning the gesture. Not many westerners have heard of Chand.
Faqir Chand informed Sawan he was radically changing Radhasoami teachings to be more truthful with disciples. Sawan gave Faqir his blessing and endorsement in person. Faqir Chand stated in 'The Unknowing Sage'(linked off this site), that modern day Radhasoami masters had no power. He stated Radhasoami masters do not project their radiant forms, nor do they come for the disciple at death. He stated this was deception on the part of masters telling their disciples this to gain a following. Chand stated he did not know where he would even go upon death, nor were the inner planes experienced in a particular order as generally understood. He asked these key questions to Charan, Kirpal, Sawan and his own Guru, whom had asked him to change the teachings. Chand meditated 80 years before he died and considered himself much advanced from these noted. He never met Salig Ram, or Swami Ji, as they came before him. We don't know if what he said can be applied to them.
Chand stated he had asked several Radhasoami masters and they all concured his observations were true. Chand stated a disciple could have a fake master and achieve the goal. Chand even inferred masters could be criminals and it was the disciples own belief that projected the so called radiant form. This is no surprise, being that Sawan was quoted as saying he could not be totally truthful, as he had too large a group. Note: The five names were common long before Swami Ji's day and were used by Tulsi Sahib and Kabir, also. Modern day Radhasoami groups use the classic squatting position covering their ears and eyes and listening to the sound current and viewing light. This classic position was taught from ancient times by kundalini masters. But, kundalini masters use the opposite ear to listen to the sound initially . When it hits center, Radhasoami and classic kundalini match almost exactly beyond that point. The inner planes often match, but sometimes they are called by slightly different names. For instance, Maharaji’s (ex kid guru) group, his father was a Sawan initiate, also use the tongue in the roof of the mouth technique to taste nectar.
Yogananda’s group uses same technique as Radhasoami, except as noted above. They also start by moving kundalini up and down the spine to get it going, before listening to sound and seeing light. Some of Yogananda’s successors gave all 7 initiations. Yogananda's group uses an Om stick to brace the arms for light and sound viewing, RS calls the brace a paragon stick. Also, kundalini masters give all important transmutation of sexual energy techniques. Even Kirpal said not to bother meditating without chastity. Hence, Radhasoami followers lack the all important methods of having sex, without losing energy . This may be why women in RS seem to move faster then men in sadhana. The problem with Radhasoami initiation, seems the incomplete nature of the first initiation, given without transmutation advice of a physical nature.. And, sexual energy is key. Another problem, is that the last 6 initiations by kundalini masters of Paramahansa state are not available to Radhasoami people via their gurus. To make matters worse, kundalini has been associated with satanism and dangers such as mental illness. And, in modern days, some Beas associated groups, try to tell people that there is an energy down flow from a higher source and kundalini is raised only after clearing of the nadis. But, concentrating on Tirsa Til is classic kundalini practice for taking energy up and there is absolutely no question Radhasoami in very modern days is kundalini yoga. Viewing the so called radiant form of the master is also classic kundalini of Paramahansa masters. It is absolutely clear that the two major groups of RS now in existence have masters with little to no kundalini ability. They may have absolutely no power at all, not spiritual, nor kundalini. The fact may be, they couldn’t sock their way out of a wet paper bag. They simply were not properly trained to be able to admit their yoga is kundalini, because then people would ask the tough questions. Note : This writer has no affiliation with any kundalini people, or groups, and does not recommend.
From Gopi Krishna's book Higher Consciousness (no page references available). Note the references to inner light and sound:
"But it is important to remember that all these visionary experiences with shape, form, place, or time are but the figments of one's own imagination, rendered vivid and realistic by the radiant stream of kundalini. The gods and goddesses, angels and devils, heavens and hells, superhuman and subhuman beings, strange unearthly creatures, astral and mental planes, conditioned by earthly time, space, name, form, or figure, have no real significance, but are merely the creations of the subjects themselves through their active and glowing imagination.
"The higher state of consciousness, despite its enrapturing radiancy and the alluring sounds in the ears, is as void of visions and hallucinatory figments as the consciousness of a healthy, wise, and clear-thinking human being, who calls a spade a spade, and who views everything he comes across in sane perspective and proportion, always ready to distinguish reality from a dream or a hallucination."
Faqir Chand (Sawan endorsed RS Master)says
"So what I have understood about Nam is that it is the true knowledge of the feelings, visions, and images that are seen within. This knowledge is that all the creations of the waking, dreaming and deep sleep modes of consciousness are nothing but samskaras (impressions which are in truth unreal) that are produced by the mind. What to speak about others, even I am not aware of my own Self (in dreams). Who knows what may happen to me at the time of death? I may enter the state of unconsciousness, enter the state of dreams and see railway trains. . . How can I make a claim about my attainment of the Ultimate? The truth is that I know nothing."
"O man, your real helper is your own Self and your own Faith, but you are badly mistaken and believe that somebody from without comes to help you. No Hazrat Mohammed, no Lord Rama, Lord Krishna or any God or goddess or Guru comes from without. This entire game is that of your impressions and suggestions which are ingrained upon your mind through your eyes and ears and of your Faith and Belief." ( From 'The Unknowing Sage' linked off this site )
Back to the history. We know there are no records of Swami Ji, or his wife Radhaji, nor Salig Ram, his successor, ever meeting Jaimal face to face. Beas has to come up with some validation of their lineage to make it credible. So, they choose the two people we do know met both Jaimal and Sawan. Swami Ji’s brother, Chachaji, and his youngest son Sudarshan were picked, because they were the most influential. Beas calls both Saints in print. Sudarshan was highly respected during his time and Chachaji was Council president. Beas infers Chachaji and Sudarshan endorsed a separate Beas lineage and that they both accepted Jaimal and Sawan as masters. Beas doesn't directly say this, but this is the impression one gets reading Beas and Kirpal material. The events you are about to read are documented factual history that both Beas and Kirpal were fully aware of when they published history books during the last 50 years. S.D. Maheswari was the greatest RS historian of all time, by light years. Both gurus and historians alike have learned most of what is known of RS history from him. He is universally quoted and all documentation and original historical records are at Agra for viewing to this day. He wrote over 100 RS books during his life, which were initially only published in sets of 1000, so very few people have had access. These events are also confirmed by the best living historian at this time, Professor Dr. Agam Mathur, whom wrote a comprehensive history on Radhasoami Faith and is ranked a world class historian. He was formerly Vice Chancellor at Agra College. Every historian is keenly aware of the events shown on the next page. Other pages follow with court deposition testimony from Sudarshan.
Quote, Ram Chandra ( deceased guru, not RS ), Complete Works, Vol.1 ,p.362.
"Generally people select anyone (guru) for the purpose without regard to his capabilities or worth. They are induced to do so mostly by persuasion or miracles displayed by those so called gurus to attract the ignorant masses. Disciple hunters are not wanting. They are as numerous as leaves on a tree.. For most of them, gurudom is a very profitable job which can secure enormous income which they cannot otherwise earn.
Besides they command the highest personal service from their disciples. The ignorant masses thus fall a ready prey to these self seeking professionals. A petty miracle or ordinary display of something charming is enough to attract hundreds of these silly sheep to their fold of gurudom. A simpple threat of a curse upon one who happens to displease them, may bring thousands to abject submission. Not only this, but in order to ensure monopoly of their profession they declare that none but one belonging to the priveleged class has the right of being a guru. Sannyasins too, you will find these days in multitudes, posing as as mahatmas and professing to be jagat gurus - world teachers.
Is it not a pity to find such professional imposters, who are a shame to the nation and religion, roaming about with complete impunity to cheat and defraud ignorant people, in order to serve their own selfish ends ? It is high time for the masses to open their eyes and see what havoc has been wrought by such persons. The popularly believed principle that a disciple can never break off the sacred conection with his guru under any circumstances, is also a cunning device adopted by those false gurus to make their position safe and secure, and is nothing but fraud. Their only function is to breathe a few mystical words into the ears of the disciple at the time of initiation ... and give them his darshan once a year for realizing annual toll and tribute to him."
Correspomdence With American's, Vol 2, page 276, #5, 1962, Maheswari
Extracts from the Deposition of Lala Adjodhia Prashad (Salig Ram's son and leader of Pipal Mandi group, after Salig Ram's death, now age 60), recorded on the 13th June 1926, and onwards, in the suit against Dayal Bagh, which ultimately went to Privy Councl, in England, where the case was decided in favor of Soami Bagh. Recorded under oath Adjodhia states, " I am the President of Central Administrative Council, which has its head-office in Allahabad. I have been the president since the death of Rai Pratap Singh Seth (Chachaji), that is probably since 1910. Before that I was Vice President. The Councl was formed in 1902 (page 249 Privy Council Paper Book).
The 28 names selected for being mentioned in the notice issued for formation of the Council included the name of Jaimal Singh. The name Jaimal Singh was included because HE HAD AGREED THAT HE WOULD GIVE UP ACTING AS GURU and abode by the order of the Council that would be formed and also because Chachaji Sahib (Pratap) had recommended him. He gave that undertaking before the notice had been issued. For this reason he was given general power of initiation in the very first meeting of the Council. BUT, HE DID NOT STICK TO HIS UNDERTAKING AND THE SAID GENERAL POWER OF INITIATION WAS CANCELLED.
Kirpal in Sawan's 1947 will
Complete will shown below
Sawan thought Kirpal would stay at Beas !!!
S. Kirpal Singh - In charge of the accommodation of Satsangi pilgrims to the Dera. Jointly responsible for holding Satsangs (sermons & preachings) and for spiritual literature. S. Jagat Sirigh, Jat of Varaich - In sub charge of all agricultural matters under the direction and control of S. B. Jagat Singh. S. Gopal Singh Latha - In sub charge of the accommodation and comfort of Satsangi pilgrims under the direction and control of S. Kirpal Singh
PRESS HERE TO GO TO PAGE 2 NOW !!!
PRESS HERE TO GO TO PAGE 2 NOW !!!
Tinnitus, or Sound Current ???
Physical causes, or spiritual ?
Low level, broad band sound is used to facilitate tinnitus habituation. It was mentioned previously that 94% of the people placed in a very quiet environment develop temporary tinnitus. Silence actually enhances tinnitus and hyperacusis. Patients are advised to avoid silence and immerse themselves in a low level, emotionally neutral sound environment.
The noises most often associated with Type 1 Tinnitus are a humming or a buzzing sound. The noises most often associated with Type 2 Tinnitus are typically buzzing, hissing, reverberating, echoing or humming in nature.
Tinnitus noises that result from type 3 include clucking or cracking, gurgling or whirring sounds. These noises are often aggravated or relieved by swallowing or blowing the nose since there is often a negative pressure in the ear. From time to time, many people often experience a ringing tone in the affected ear which comes and goes periodically, lasting a few seconds at a time.
The Tinnitus caused by cochlear damage are many and varied and can include sounds of ringing bells, chirping sounds, sounds like cicadas, roaring, hissing and fluttering sounds.
The Tinnitus caused by auditory nerve damage includes high pitched ringing bells, whistling, roaring and buzzing.
The sounds associated with type 6 are usually drumming, pulsating, or a fluttering which is synchronous with the heart.
Type 7. The predominant sounds are ringing, whistling, whizzing, and rushing (as of a waterfall.)
Note: Even rats hear sound current !!! Jastreboff, P.J., Brennan, J.F., Sasaki, C.T. Phantom auditory sensation in rats: An animal model for tinnitus. Behavioral. Neuroscience, 102:811-822, 1988. The main paper describing the principle and the results of our behavioral paradigm for inducing and detecting tinnitus in rats.
A look into the Beas Dera culture posted by waking_now 1/23/02 10:35 am 10052
Charan Singh liked to collect woman's jewelry.
A satsangi woman told me that once Charan Singh pressured her to accompany him on a satsang trip to a city in Rajasthan. When they reached there, he prepared to go to give satsang but told her to go and look for antique jewelry for him. She went looking and found some good deals from villagers who brought jewelry for sale in the market .
When Charan Singh and his party returned from the satsang, a Dera official told her that he had seen her come with Maharaj Ji but had not seen her at the satsang. She said she had some work to do, but did not disclose what the assignment from Maharaj Ji was. That secrecy of not disclosing any personal interaction with Maharaj Ji was part of the Dera culture to which adherence was necessary for all inner circle people.
In a family if some members had an engagement with Maharaj Ji, they were expected not to disclose this even to their satsangi family members. This was a loyalty test used by Maharaj Ji to select the privileged ones. I myself have been a guest in a relative's home who told me they had an evening engagement and later at night talked of their Royal visit during which I had figured in some conversation.
Did the Dera Plant Articles ?
Posted on internet by CTD
I believe it was in the 80's Charan had a newspaper article planted and the author described themselves as a traveler who happened across Dera and described it in glowing terms as an oasis and so on run by a benevelant so and so....I still have it somewhere. The writer was really the daughter of a Dera appointee who grew up there.....'Waking Now' knew the family also.
Charan Singh, complete from site below.
Smuggling of wrist watches by a verified major rep
David Lane asked for more specific information regarding the shuttling of personal items from England to Maharaj Charan Singh in the 1970's. During those days I was Secretary of the Cambridge England RSSB Sangat. I was active in developing Satsang Activities and especially in organizing Satsang between Indian Satsangis and our Cambridge Group. Together with Kulwant Rai , I negotiated the renting of the Wembly Indoor Stadium, for example, for Maharaji's Darshan to the combined English and Indian Sangats.
The European and Indian Satsangis were kept apart at meetings, partly owing to language differences and partly owing to cultural reasons. There was a limited degree of crossing over between the two sangats by a few "permitted" Satsangis. I, myself, was very active in the Indian bhandaras I was studying hindi and punjabi and wanted to adsorb as much understanding of the culture of my "Master" as I could.
When my wife and I held Satsang in a our home in village near Cambridge, we would listen to tapes of the Master with seated Satsangis spilling out of our living room into the grass of an apple orchard. These were "bhakti-drenched" occasions and had a blissful, dream-like quality about them as they were happening.
I felt myself the luckiest of people, and my greatest good luck, of course, was that I had somehow managed to "find" Sant Mat, which vouchsafed me life beyond the grave and gave assurance that one day I would eventually get answers to all my deepest questions about existence.
I established a business manufacturing and selling scientific instruments in Cambridge. My work took me often to London, where I would meet with and often stay overnight with Mr. Mohinda who was an Indian man, about the same age as Charan, who had attended College with the Master and kept a close friendship with the Master. It was Mohinda, by the way who was the father of the girl, written about in another post here, who had obtained a full scholarship to Medical School in London, but was not allowed to take it up. Instead she was forced to marry a son of Professor Janak Puri, whom she had never met and move to Bombay. The boy was picked out for her by Charan, who was the guest of honor at her wedding.
During this time Mohinda was my very good friend. He was a close friend of the Master and he knew thousands of wonderful stories and was a very warm person to people he liked. He supported himself with an Indian Handicrafts importing business in London.
Whenever Maharaj Ji came to England, he would always stay with Mohinda in London. Before these visits, "selected" Satsangis would be invited to come to Mohinda's house to do Seva. We would strip all the old wallpaper off, sand down the moldings, paint the wood work (one coat of primer, Jay and two coats of enamel), then we would re-hang the paper in the room. Sometimes we installed new windows and doors and improved the overall facilities of the house. Those of us who were chosen by Mohinda for this work felt lucky and were willing to work until late, then sleep on makeshift pallets on the floor and continue our seva the next day. We were entertained by tapes of Satsang or the singing before Satsang, and enjoyed great meals. We were happy knowing that "Our Master" would be using these very rooms, would see our wallpaper, and enjoy all the fresh improvements we had made.
And so it happened that once after an extended tour that had taken Maharaj Ji through Greece, Paris, Frankfurt, Rome, maybe Holland and some Scandinavian countries as well, Charan came to London and stayed with Mohinda. He gave Darshan several times, held Satsang for the Westerners and for the Indians, and then "retired" for a week with Mohinda. The two of them toured England together on an incognito basis, going to the Lake District and to the West Country. At the end of this time Maharaj Ji gave Darshan again and took off for America for a long tour there.
Several months later, I was staying overnight at Mohindas, and was also preparing for a trip to the Dera. Mohinda took me up to "Maharaj Ji's room" -- that is what we called it, since no one ever stayed in that room when he was not there--unlocked the door and showed me an amazing amount of boxes and bags of shopping. All of these things looked like what tourist often buy from Harrods and department stores when they travel in Europe. Mohinda said that it was so large because the Master and his party (Maybe Prof. Puri, wives, cousins, nieces, etc.) had been to so many European cities before he arrived in England. They had decided to drop off all the stuff at Mohinda's house. It would be very cumbersome to take it all with them to America on their tour there. Mohinda and his relatives would bring it load by load into India every time they traveled there, and Maharaj Ji had said that Mohinda could send some it with any "good" Satsangis who were traveling to the Dera.
By "good", I understood this to mean, reliable, upright people who would appreciate "getting" this personal seva for the Master. I was therefore overjoyed to be in a position where Mohinda would let me join in with his family members to carry the stuff back to India for Maharaj Ji.
At that time I was such a "believer" that the question of the legality or propriety of carrying someone else's gift items through Customs in India never entered my head.
It actually "astonishes" me at this moment to realize how infatuated I was that my mind did not even work at this ordinary level. I was being offered a privilege. Mohinda put it like this, "If you have some extra space in your luggage, you can take some things with you when you go to the Dera." There was no question of Declaring anything on Customs forms. It never arose. We were taking personal things that belonged to the Master. This had nothing to do with Customs.
Indian Customs was a disgrace. A typical "Import Duty" ranged from 50% of the value of the item to 240% of its value. If I brought a new $300 tape deck into India and declared it, I would be assessed with paying a Duty of $720 to legally bring it in. In practice, the total duty was use to determine the amount of the concealed payment to the Customs officer. If you brought a tape deck with you, you would deliberately dirty it up a little, and pack it with your underwear. If it was found you would say it was a cheap one, you had had it for years, etc. When the bill of $720 was presented to you, you would haggle it down to maybe $25 dollars (US cash) under the table. This was the reality.
With regard to the watches, Mohinda told me that Charan liked to give watches as presents to family members as well as wear them himself. My impression they were not Rolex or Tag Hauer, but dress watches in the sort of range of price of $50 to $300 each.
So I understood what to do with the Customs "shake down artists" just as well as anyone else. I would not let them try to "shake down" my Guru.
I must have been exactly the kind of "good" Satsangi Mohinda and Charan were looking for. It was only much later when the glitter fell out of my eyes, when I became an "ex-RSSB Premie" that the nausea set in. Only then did I realize that I had been seriously breaking the law and I could have got into big trouble. This man whom I had loved so much had placed me in danger and had shamelessly taken advantage of my and other satsangi's willingness to do anything for their Master.
I hope this will place the actions in the contexts in which they occurred. I agree that it shows remarkably bad judgment on Charan's part. If it helps remove the veil from some people's eyes with will have a beneficial anti-cult result.
Bob , (ex Beas rep)
P.S. Mohinda is still around. He is the person to interview to get the whole story -- the big picture. I wonder what his take on Sant Mat is now.
I have just read the young student's post. He presents a totally accurate picture. The only thing he did not elaborate on concerning the "gora" (white, non-indian) entering India is this. First, the Customs people were given instructions not to hassle "respectable" looking goras. And not to overly hassle the hippies -- check them for drugs, maybe. But all Indian nationals are a different story. Thoroughly go through all their belonging. They know the "rules" so the size of the bribe can be quickly calculated.
Maharaj Ji's room in Mohinda's house was almost 25% filled with shopping. That represents many many trips to get it delivered inside India. As your student indicated, no Indian would even blink for a second about the propriety of doing this.
My problem is this. I was led to believe that Charan was a God-man, a Perfect Living Master. If there were such a thing as a PLM on earth, then there is no way He can do wrong, by definition. If a PLM steps on an ant, the ant gets human birth in his next life. Doing any activity that the PLM wishes is the highest SEVA.
If the Guru is a wonderful human being, a noble human being, a scrupulous honest human being, and he asks (either directly or by way of his friend) that you carry some of his things in your luggage, then you can use your discrimination, and decide whether you want to do so or not. If he is a PLM, you do not question anything. You want to be the kind of Satsangi that believes in his Master when all else have left. You are rebuilding your platform as many times as you are asked to do so.
So, the perfect Gurumukh will schlepp exactly as much Weetabix and gold watches, for his Guru as his Guru might require.
Here is Charan Singh's diary entry regarding his discovery that he is the new guide in human form. This is from Treasure Beyond Measure, pages 14 and 15.
While driving, suddenly my heart began sinking & I felt that Beloved Master [Jagat Singh] had left us. I could hardly drive & so requested father 2 take my place.
On reaching Dera at about 1-30 P.M. next day, seeing so many Buses & Tongas people moving about in disordered manner, my doubts were confirmed & this sad news were delivered to me by Aman ji (Mrs. Kunda Singh) We at once left for the River Bank where His last rites were being performed. That place was about 4 miles from Dera & it was a terrible trial for father to walk all this distance. On the way, many people crossed me & some showed unusual respect, which of course irritated me. On reaching the spot, L. Dharam Chand from Amritsar matha tekya [bowed with folded hands]. I understood what all that meant. I was shocked & surprised to find S. Bahadurji’s order for me. People surrounded me & one after another every body had his way. I hardly knew what to do. I never felt so bad & so ashamed as I felt then. I was feeling as if I had committed some henious crime of my life & I had been punished with the sentence of death & people have just surrounded me to see my execution. It was terrible for me to spend three hours there. Destiny could hardly play a worse joke than this. I knew I was not what I was taken to be & yet I could not find any way out of this.
Sciences reproduces spiritual experience
The Neurology of the Spiritual Experience
An essay in hypertext by Scott Bidstrup
Hearing the Voice, Seeing the Vision
The experience of the 'infinite sublimity' as Einstein described it, is an old one. Rock paintings in Australia, Africa, Europe and the Americas show clearly that the shamanic experience of the mystical goes back to the earliest times in human history. And the experience of the mystical is a common one. Millions of Americans can describe 'out-of-body' experiences, many more can describe 'near death' experiences. Many more can talk about how, in a blinding flash of an all-consuming experience, they have felt, even seen the presence of Jesus, the Virgin Mary or of any other particular religious personality. They talk about how, in minutes, or hours, or even days, they had experiences that convinced them that God is real, Jesus or whoever else is real, and that there is no question but what there is a guiding presence in their lives.
With all that testimony, the testimony of millions, how could science doubt the reality of the experience?
For many scientists, the whole question of the "god experience" was a matter they didn't want to undertake - not because they feared the outcome, but because they feared the difficulty of undertaking the research. With a reductionist view, trying to explain an experience that was not reproducible in the laboratory made the whole investigation of the spiritual experience to be one that was far too difficult to research, and one that was unlikely to be reproducible to the extent that research could be published and verified.
All that has changed.
Viola! Instant God Experience!Dr. Michael Persinger, working at Laurentian University, in Sudbury, Ontario, Canada, has pioneered a method for inducing the religious, spiritual experience of the shaman. Without drugs, herbs, hypnosis or invasive surgery, he can quite literally flip a switch and induce the experience of "god."
Using an ordinary striped yellow motorcycle helmet, which he has modified with electromagnetic coils, he can place the helmet on your head, connect the wires to a device he has constructed that generates the proper signals, and when the magnetic fields produced by the coils penetrate the skull and into the temporal lobes of the brain, the result is the stimulation of those lobes and a religious experience results.
In common with the Hindu view that a confrontation with God is a confrontation with the self, the nine-hundred plus people who have undertaken the experience produced by Dr. Persinger's helmet have had some very profound experiences. Four out of five say that they've had experiences so profound they would be life-changing had they not understood the mechanistic underpinnings of what they had experienced.
How does Dr. Persinger's helmet work? It works by inducing very small electrical signals with tiny magnetically induced mechanical vibrations in the brain cells of the temporal lobes of the brain, located in the skull just above and forward of the ears. These lobes are the portions of the brain that produce the "Forty Hertz Component" of the brainwaves detected in electroencephalograms. These mysterious "forty hertz components" are present whenever you are awake or when you are in REM sleep. They are absent during deep, dreamless sleep. What the "forty hertz component" does is not well understood, but we know that it is always present during the experience of "self." We cannot have a "me" experience without the forty hertz component being present.
What this means is that the forty hertz component is essential to our experience of self. We cannot experience our sense of individuality without it. It stands to reason, then, that if the forty hertz component could somehow be suppressed, the sense of individuality would be suppressed with it, and indeed, this is what Dr. Persinger's helmet does. It turns off the forty hertz component and with it the sense of individuality which your brain uses to define "self" as opposed to "rest of the world."
When the brain is deprived of the self stimulation and sensory input that is required for it to define itself as being distinct from the rest of the world, the brain 'defaults' to a sense of infinity. The sense of self expands to fill whatever the brain can sense, and what it senses is the world, so the experience of the self simply expands to fill the perception of the world itself. One experiences becoming "one with the universe."
But What About the God Experience?
There are two temporal lobes in the brain, one on each side. The one on the left, in most people, is the dominant one, responsible for language, which becomes dominant when we first learn language as children. The one on the right, non-dominant, contributes to the sense of self with constant communication with its opposite colleague. But being on the far side of the brain, sometimes the communications get out of whack, often as a result of stress or disease, and the forty hertz component falls out of sync. When this happens, the result is that the normally silent right-hand sense of self becomes experienced as a separate presence by the left-hand sense of self.
This is the experience of the God presence. There is an overwhelming sense of presence, an inescapable feeling that someone is there. But when the forty hertz component is deeply attenuated or entirely absent from, say, the left side, and there's no "self" experience occurring, the feeling of unity with infinity is occuring with a sense of an overwhelming presence resulting from the continued operation of the right hand side, there is no way to describe it other than feeling that one has experienced the "infinite presence." Hence the God experience.
All of this has been verified not only experimentally with Dr. Persinger's helmet, but by use of high-tech brain scanning machines similar to the CAT and MRI scanners that many of us have experienced.
And The Sense of Timelessness in Prayer and Meditation? Many deeply experienced meditators feel, when deep in meditation, an experience of transcendance of the here and now. They feel a sense of being outside of time and space. How is this experience produced? We now know from the results of investigations using a brain-scanning technique called SPECT (Single Photon Emission Computed Tomography), how these experiences arise. Researchers have produced images of the brains of Tibetan Buddhists who undergo deep, profound meditative experiences as the result of years of practice. They have done the same with a Catholic nun, who, after 45 minutes of deep prayer, had her brain scanned to determine what centers were active and what centers were not.
The results show that in both cases, the pre-frontal cortex, which controls attention, is highly stimulated. The subjects are clearly deeply attentive to their task. But the superior parietal lobe, the center that processes information about space, time and the orientation of the body in space, is suppressed, and is almost totally quiet. The result is that there is no sense of time, space or being in the world. And not feeling "in the world" leads to an "other-worldly" experience. So it is not surprising that those who have this experience describe it as being in the "spiritual realm."
What About The Near-Death Experience?The near-death experience that is described by many patients who have been revived from life-threatening events contain elements of all of these and a few more. We have seen how the presence of the "god" feeling arises from the result of a lack of communications between the temporal lobes. And we have seen how the sense of timelessness and infinite space arise. But what about the vision of the tunnel with the light at the end? And the sense of rising out of the body?
The sense of orientation is lost when the superior parietal lobe shuts down. The 'self' no longer feels anchored to the body, because the sense of self being in the body is lost, and one seems to be rising to 'heaven.' We now know that the vision of the tunnel is produced by the visual cortex being disconnected from sensory input, and beginning to shut down. Same with the light at the end of the tunnel, which is an artifact of the brain 'looking' for sensory input it cannot 'see.' The visions of a beautiful summer garden or lovely mountain landscapes are the result of the memory centers acting on the centers of the brain that organize visual input into things we recognize, which is operating in the near-total absense of sensory input. All of these brain activities together produce the familiar being of light at the end of a tunnel, and the entrance into the beautiful summer garden.
These experiences have a deep feeling of reality to them. This is simply because the centers of the brain that are producing the experience are cut completely off from sensory that would dilute the 'realness' of the experience. Hence, the subjects who report these experiences describe them as being so real they were not at all like a dream. Indeed, they weren't. They were dreams undiluted from sensory reality.
What Does All This Mean?
It is clear that the meaning of the understanding of these phenomena are easily explained in detail through well-understood neurological processes in the brain. What are widely regarded as evidence for the existence of a spiritual realm can easily be explained by the material, the mundane. So in the light of that reality, what does the religionist have to say?
Those who have communicated their interpretations to me say that they remain unconvinced that this means any new. I disagree. For most who write to me regarding my essays about the reality of a metaphysical universe, I have but one thing to say: your most powerful, persuasive evidence, namely your own powerful, personal experience, can now be easily and rationally explained, in all its features. No metaphysical explanation is necessary. Because no metaphysical explanation is necessary, your evidence is no longer evidence of anything metaphysical.
So now, religionist, how do you prove your case?
Books I recommend (which, if you wish, you can buy from Amazon.com by pursuing the links here): Why God Won't Go Away: Brain Science and the Biology of Belief, by Andrew Newberg M.D., Eugene G. D'Aquili Ph.D., Vince Rause. This book is a great explanation of the biology in this essay. Frequently cited by both religionists and atheists alike, this book explains the physical basis of the 'god' experience, without being a polemic against religion. At the same time, it also undermines the position that the experience of God is a purely spiritual phenomenon, without a physical basis. While some of the book is wasted in philosophical musings, the explanation for the biology of religious experience is there, and is reasonably complete.
The Mystical Mind: Probing the Biology of Religious ExperienceEugene G. D'Aquili and Andrew B. Newberg. This book is one of the more comprehensive books on the subject. A complete and thorough explanation, it does not get lost in the arcanities of neurophysiology. If you can read Scientific American, you'll be able to comprehend this book. It's one of the best around.The Demon Haunted World: Science As A Candle In The Dark is Carl Sagan's last book, and in it, he predicts the outcome of the research outlined in the books above years before the work was done. Its prescience is classic Carl Sagan.
Above Source URL: http://www.bidstrup.com/mystic.htm
Persistent patterns of reported experience would be due to electrical coherence (Brazier, 1972) through which structures, typically not coordinated, display brief interaction. Systematic access to (1) infantile memories of parental images (perhaps even perinatal representations proprioception), and (2) images from before four to five years of age and memories for which there are no retrieval formats, could occur. Both would be attributed to extrinsic ("ego-alien") sources (Mahl, Rothenberg, Delgado, & Hamfin, 1964), and be incorporated within experiences that share similar neuroelectrical patterns. The former would be a universal source of God (parent surrogate) images while the latter would foster conclusions of "previous lives" or "other memories." Complex sequences are influenced simply by the numbers of structures incorporated into the TLTs. Since they are primarily positive experiences, the responsible neuronal aggregates should be near fields of reward neurons. To some extent, all of these experiences have been evoked, in a fragmented manner, by crude surgical stimulation (Gloor, 1972; Horowitz & Adams, 1970). They include out-of-body experiences (mental diplopia), vestibular sensations (spinning through time-space), auditory experiences (rushing sounds, the voice of god or a spirit creature giving instructions), perceptual alterations (looking down a tunnel; bright lights), and peacefulness. Like direct cranial stimulation, the experiences may be perceived in a dream atmosphere. Since neuronal ensembles associated with the "sense of self" are also recruited, TLTs have great personal significance whose privacy is protected. The hypothesis predicts that there exists a temporal lobe syndrome containing experiential aggregates that reflect its function (Ervin, 1975). Repeated, intense hallucinogenic TLTs should be followed by and reciprocal to delusions (Weinstein, 1970). Extreme and bizarre symptoms, such as circumstantiality, a sense of the personal (egocentric references; divine guidance), viscosity (perseveration), hypergraphia (diary writing), altered affect, and, of course, a dominating religiosity occupy one of the continuum. They would be evident as interictal behaviors in populations with various stages of temporal lobe epilepsy (Geschwind, 1983) or temporal lobe psychosis (Bear & Fedio, 1977). Less severe displays, which are woven within the dynamics of borderline or "soft" temporal lobe signs and do not involve disorders in thought processes, constitute the central region of the scale. Typical symptoms would include: early morning highs (0200 to 0400 hr.), déja-vu experiences, vibration sensations before sleeping, "waves of energy permeating the body," recurrent vivid dreams, intense meaningfulness after reading material about unusual or unexpected situations, feelings of unreality (depersonalization), peaceful at quiescent episodes of diffuse concentration, memory blanks, experiencing the presence of other beings, the special personal significance of chance events and the distortions in serial order of events (telepathic/precognitive experiences). They are normal responses; only their frequency or duration of occurrence and the degree to which they dominate the person's behavior predict the potential pathology.
Here are some highlights of their findings:* 76% of long-term meditators experience psychological disorders -- including 26% nervous breakdowns
* 63% experience serious physical complaints
* 70% recorded a worsening ability to concentrate
* Researchers found a startling drop in honesty among long-term meditators
* Plus a detailed examination of the history, culture, and secret teachings of the TM movement. Summary of Effects of TM Meditation (kumndalini yoga): Effects of the TM Program1. No specific or broad scale special benefits 2. Adverse effects in social relationships 3. Partially impaired mental faculties 4. Loss of self-determination and motivation 5. Derealization and depersonalization 6. "Ego-alien" and epileptic-like experiences 7. A high percentage of psychological disorders 8. Aggravation of preexisting mental illness 9. The onset of mental illness
Dr. David Lane, editor of Faqir Chand Unknowing Sage says
However, while I agree that the disciple is really a chump to PROJECT all sorts of psychic junk upon a guru figure........ there is no getting around the REAL crux of the problem:
The Beas Lineage has de facto nurtured a concept that the gurus are PERFECT MASTERS (God incarnate) and, as such, have the power to do anything.
This is the real problem.
.And Sawan, Charan, Jagat, and Gurinder are directly to blame for perpetuating this fraud.
Everything else is merely a footnote.
That is why Faqir Chand argued that these gurus were robbers and thieves.
What did they steal?
The disciple's innocence, naiveness, projections, desires, love, good will, and hope.
This is a much greater sin than stealing their property.
Note : Julian Johnson (author Path of the Masters)Julian Johnson was killed in a fight at the Dera when he walked into his bungalow and caught a man making love to his Indian wife.
The Serpent Power, Aurthur Avalon (Sir John Woodroffe) "The hearing of the nadi sounds is included under Pratyahara, and under Dharana the rousing of kundalini." Page 223, The Serpent Power, Aurthur Avalon (Sir John Woodroffe), Madras, 1964, 7th edition
But, whereas the Jnana-Yogi attains Svarupa-Jnana by his mental efforts WITHOUT ROUSING KUNDALINI, the hatha yogi gets this Jnana through kundalini Herself. Buddhi itself becomes Laya and the Yogi attains the true unmodified state of the Atma, in which the Jivawho is then pure Buddhi is merged in Prakrti and the Brahman, as salt in the waters of ocean and as camphor in the flame.
Kundalini as Mahamatrka-sundari has 51 coils, which are the Matrkas, or subtle forms of the gross letters or Varna, which is the Vaikhari form of the Sabda at the centers. Kundalini when with one coil is Bindu; with two, Prakrti-Purusa; with three Saktis .... In the body, unmanifested Para-shabda is in Kundalini-Sakti. That which first issues from it is in the lowest chakra, which extends upward through the rest as Pasyanti, Madhyama and Vaikhari-Sabda.
Yoga therefore is the method whereby mental intellection and feeling and Prana are first controlled and then stayed. When the Citta, Vrtti, and Prana are stilled, then Cit, or Paramatma stands revealed. It supervenes without further effort on the absorption of matter and mind into the primordial Power (Sakti), whence they sprang, of whom they are manifested forms, and who is Herself as Siva one with Him who is Siva or Consciousness.
The arising of such a state is called Samadhi... the experience is achieved after the absorption (Laya) of Prana and Manas and the cessation of all ideation (Samkalpa). Until then there is that fluctuation and modification which is the mark of conditioned consciousness, with its self-diremption of "I" and "Thou".
KUNDALINI SIGNS AND SYMPTOMS
by El CollieMany individuals whose Kundalini has been unexpectedly unleashed DO NOT KNOW WHAT IS HAPPENING, and the prevailing social ignorance about this multidimensional transformative process makes it hard to find medical or alternative health practitioners or spiritual advisors who recognize the symptoms, particularly when they are strongly physical. Many people know that the risen Kundalini flings open gates to all sorts of mystical, paranormal and magical vistas but few realize it can also dramatically impact the body. A large percentage of our old Shared Transformation newsletter subscribers reported long bouts of strange illness as well as radical mental, emotional, interpersonal, psychic, spiritual and lifestyle changes. Over and again we hear stories of frustrating, sometimes desperate visits to doctors, healers, counselors, etc. who neither understood nor were able to help with the myriad pains and problems catalyzed by raging Kundalini.
This letter is typical of the hundreds we receive from people struggling with strange symptoms and Kundalini illnesses:The following are common manifestations of the risen Kundalini:
Muscle twitches, cramps or spasms.
Energy rushes or immense electricity circulating the body
Itching, vibrating, prickling, tingling, stinging or crawling sensations
Intense heat or cold
Involuntary bodily movements (occur more often during meditation, rest or sleep): jerking, tremors, shaking; feeling an inner force pushing one into postures or moving one's body in unusual ways. (May be misdiagnosed as epilepsy, restless legs syndrome (RLS), or PLMD.)
Alterations in eating and sleeping patterns
Episodes of extreme hyperactivity or, conversely, overwhelming fatigue (some CFS victims are experiencing Kundalini awakening)
Intensified or diminished sexual desires
Headaches, pressures within the skull
Racing heartbeat, pains in the chest
Digestive system problems
Numbness or pain in the limbs (particularly the left foot and leg)
Pains and blockages anywhere; often in the back and neck (Many cases of FMS are Kundalini-related.)
Emotional outbursts; rapid mood shifts; seemingly unprovoked or excessive episodes of grief, fear, rage, depression
Spontaneous vocalizations (including laughing and weeping) -- are as unintentional and uncontrollable as hiccoughs
Hearing an inner sound or sounds, classically described as a flute, drum, waterfall, birds singing, bees buzzing but which may also sound like roaring, whooshing, or thunderous noises or like ringing in the ears.
Written by a Kirpal historian (his views)Charan threatened to sue Kirpal
I have read this line of David Lane many times and I am always surprised by this. Treasure Beyond Measure clearly indicates that Charan Singh made vigorous early efforts to evade his fate (becoming the Guru) , finally concluding that he had no choice but to accept the guruship. Given his total social circumstance, family relations, etc., he may have felt he had no choice, that he was trapped, with not way out, however painful and difficult it was for him.Yet, even then, he had the integrity to clearly and plainly say that he made no claim to any spiritual attainments whatsoever, a very bold and honest statement under the circumstances.
In a private letter allegedly written by Kirpal Singh in late 1951, a definite attempt by Charan Singh to arrange his early abdication is described. This letter was circulated back to Beas and a law suit was threatened and an apology demanded, likely regarded as a face saving action on the part of the Beas administration.Kirpal Singh did apologize for the letter, agreeing that he had been misinformed, thereby avoiding a messy legal confrontation. However, both the booklet, Truth Triumphant, and Darshan Singh in private conversation, emphatically declared that the allegations of an arrangement by Charan Singh to abdicate in favor of a relative, with promises of financial support as an inducement to said relative, after the lapse of a year or so, were true, had emanated directly from Beas, and that the apology was merely to avoid a court engagement. Lane dismisses this due to his slavish adherence to literalism under all circumstances: since Kirpal Singh apologized it invalidates the content of the letter attributed to him, as if the apology were prima facie evidence of the illegitimacy of the content). However, in the context of all that we now know, particularly since Treasure Beyond Measure, the allegation of Charan SinghÕs attempted abdication seems perfectly credible.
(In a strange twist of fate, the circulation back to Beas of Kirpal Singh's alleged letter may have indirectly brought the scheme to an end.)Therefore, I disagree with David's position on this. I feel that Charan Singh did everything he reasonabley felt he could. He was constrained from going all the way with his feelings by family and cultural forces to which he was deeply bound.
--- Salig Ram, by eyewitness ---
The Mahatma Letters to A. P. Sinnett
Theosophical University Press Edition
Letter No. 40 Received about February, 1882.To your first -- there's little to answer: "Can you do anything to help on the Society?" Want me to speak frankly? Well I say so: neither yourself nor the Lord Sang-yias Himself -- so long as the equivocal position of the Founders is not perfectly and undeniably proved due to fiendish malice and a systematic intrigue -- could help it on. That's the situation as I found it, as ordered by the chiefs. Watch the papers -- all except two or three; the "dear old lady" ridiculed when not positively libelled, Olcott attacked by all the hell-hounds of the press and missions. A pamphlet headed "Theosophy" printed and circulated by the Christians at Tinevelly October 23rd on the day of O.'s arrival there with the Buddhist delegates -- a pamphlet containing the Saturday Review article and another filthy, heavy attack by an American paper. The C. and M. of Lahore hardly missing a day without having some attack and other papers reprinting them, etc., etc. You English have your notions -- we have our own upon the subject. If you keep the clean kerchief in your pocket and throw but the soiled one into the crowd -- who will pick it up? Enough. We must have patience and do what, meanwhile, we can. My opinion is, that if your Rattigan is not quite a scoundrel, one of his papers having thrown and throwing daily dishonour upon an innocent woman, he would be the first to suggest you the idea of translating and publishing her uncle's letters (to you and herself) in the Pioneer; with a few words in a leader, to say, that a still more substantial official proof is shortly expected from the Prince D. which will settle the vexed question as to her identity for ever at rest. But you know best. This idea may have struck you; but will it ever be seen in such a light by others?
Suby Ram (Salig Ram)-- a truly good man -- yet a devotee of another error. Not his guru's voice -- his own. The voice of a pure, unselfish, earnest soul, absorbed in misguided, misdirected mysticism. Add to it a chronic disorder in that portion of the brain which responds to clear vision and the secret is soon told: that disorder was developed by forced visions; by hatha yog and prolonged asceticism. S. Ram is the chief medium and at same time the principal magnetic factor, who spreads his disease by infection -- unconsciously to himself; who innoculates with his vision all the other disciples. There is one general law of vision (physical and mental or spiritual) but there is a qualifying special law proving that all vision must be determined by the quality or grade of man's spirit and soul, and also by the ability to translate divers qualities of waves of astral light into consciousness. There is but one general law of life, but innumerable laws qualify and determine the myriads of forms perceived and of sounds heard. There are those who are willingly and others who are unwillingly -- blind. Mediums belong to the former, sensitives to the latter. Unless regularly initiated and trained -- concerning the spiritual insight of things and the supposed revelations made unto man in all ages from Socrates down to Swedenborg and "Fern" -- no self-tutored seer or clairaudient ever saw or heard quite correctly.No harm and much instruction may come to you by joining his Society. Go on until he demands what you will be obliged to refuse. Learn and study. You are right: they say and affirm that the one and only God of the Universe was incarnated in their guru, and were such an individual to exist he would certainly be higher than any "planetary." But they are idolators, my friend. Their guru was no initiate only a man of extraordinary purity of life and powers of endurance. He had never consented to give up his notions of a personal god and even gods though offered more than once. He was born an orthodox Hindu and died a self-reformed Hindu, something like Kechub-Ch-Sen but higher purer and with no ambition to taint his bright soul. Many of us have regretted his self-delusion but he was too good to be forcibly interfered with. Join them and learn -- but remember your sacred promise to K.H. Two months more and he will be with us. I think of sending her to you. I believe you could persuade her for I do not wish to use my authority in this case.
(Signed) M. (Theosophical Master Morya)
The Mahatma Letters to A. P. Sinnett Theosophical University Press Edition
Below refs., R.S. Correspondence with Americans, S. D. Maheswari,Vol.1,1960,p.253-256, and Vol. 2, p. 278, 1962
1.He ( Jaimal ) offered Bhet for building a house in Soami Bagh,2.CAME TO THE SATSANG OF HAZUR MAHARAJ ( Salig Ram), and
3. EVEN ON BEING TURNED OUT, HE AGAIN APPEARED IN THE SATSANG of MAHARAJ SAHEB ( MISRA). ....When reprimanded for doing unbecoming acts, he would even beg pardon and PROMISE NOT TO POSE AS A GURU..."end quote
Extracts from the Council Dec. 25, 1902, 3:00 P.M.
( regarding Jaimal ) Resolution #16" In accordance with bye-law No. 16, the undermentioned Satsangis were accorded general permission to initiate :
(3 people including Jaimal Singh listed.) Signed Chachaji and Baleshwar Prasad.
Extracts from the Council June 12, 1903 6:00 P.M. :
(Resolution shows complaints against Jaimal for posing as a guru)" After inquiry, it transpired that Baba Jaimal Singh DID NOT CONSIDER HIMSELF TO BE A SANT AND THAT HE HAD NO OBJECTION TO THE ENTRY OF HIS NAME IN THE REGISTER OF SATSANGIS ".
(direct entry of Council )signed BRAHAM SHANKAR MISRA . ( 3rd sat guru )
signed by secretary also.
Now the remarkable entry by Council just three days before Jaimal died !!!Introduced by Sudarshan Singh ( Chachaji's youngest son ). Extract Dec. 26, 1903, 3:00 P.M. Resolution #4 : (regarding certain complaints against Baba Jaimal Singh for posing as a guru and not sending in names of initiates )
direct entry Council log"...a strong warning should be administered to him ( Jaimal ) through Chachaji Saheb by means of registered , acknowledgment due, letter and that in case of failure to comply with it, necessary action may be taken."
UNANIMOUSLY APPROVED, signed , PRATAP SINGH SETH ( Chachaji ) PRESIDENT .signed secretary.
These original Council documents exist to this day, no one disputes them . Dr. Agam Mathur also confirms excommunication proceedings of Jaimal in his book Radhasoami Faith. Court depositions during Dayal Bagh case show Adjohia (Salig Ram's son) and Sudarshan confirmed excommunication proceedings.
From letter #99, from "Spiritual Letters," published by Radha Soami Satsang Beas:"You know that a committee has now been formed in Agra. Chacha Ji will also write to you on this subject. Chacha Ji desires that we should all co-operate with the Agra Committee. Although have given him my formal consent, it is not possible for me to agree with the committee because the 'updesh,' (initiation) of (Sat Guru) Misrais not in accordance with Swami Ji's method of Bhajan practice and have forgotten it altogether. On account of this, I cannot agree with the committee. You are being informed, and when Chacha Ji Maharaj writes to you, kindly tell him that this matter shoud be referred to Baba Jaimal Singh. I am informing Chacha Ji Maharaj that if they are prepared to satisfy my three conditions, I shall fully co-operate with them. The three conditions are:
1 ---The 'updesh', namely the system and method of Initiation and Bahajan, should be the same as was practised and taught by Swami Ji Maharaj, and not as Misra.2--- We should hve the option of nominating three members from the Beas Satsang, but you and I should not become members. We shall select our own members.
3 --- Offerings will not be solicitied form our Satsangis, because they are all poor and we do not wish to take anything from them. Here we give 'updesh' (initiation) only for Bhajan and Simran.
End of Excerpt from letter #99.
From Spiritual Letters #97, published by RSSB:"However,I may add that it is not possible for me to co-operate with (Misra ) in matters spiritual. He is a disciple of Salig Ram and the latter had completely forgotten the method and details of Initiation, which was bestowed upon him by Swami Ji Maharaj. Therefore, how can Misra ,(this disciple of his) know anything about it? I have written this letter and enclosed the original so that you may also know the correct position. I shall myself inform Chacha Ji when I reply to him. He already knows and you should also know that the method of Abhyas (Shabd Practice) which was given by Swami Ji Maharaj was and is TRUE AND CORRECT, and you were all initated along those very lines (as instructed by Swami Ji Himself)."
End of Excerpt from letter #97.What does Sawan call Chachaji after Jaimal dies ? "...a devoted friend and, in fact, the very form of Baba Ji Maharaj." Page 200 With the Three Masters, Beas
Above all copyright Radhasoami Satsang Beas c.
All quotes used are for intellectual discussion This site is not connected with any Radhasoami group and is non profit, no money involved whatsoever.
That Salig Ram founded the Radhasoami Faith is a historical fact, not conjecture for speculation. Agra claims Swami Ji was aware of Radaswami region, but when Salig Ram reached it internally, he named it to the satisfaction of Swami Ji, whom was very pleased. Radhaswami region is at least two planes higher than the old sant mat gurus taugh as Sat Nam . When Swami Ji was asked about Salig Ram he stated ' I do not know if I am his guru, or he is mine.'(Biog. Hazur Maharaj,Agra). The satsang of Salig Ram exploded with disciples from all over India, including a Viceroy.
The five names as stated were not made up by Beas...the five names can be found in a popular poem by kabir and vedantist text books ("maha kal" as he is called) and they are basically the name given to the energy forces which govern the different states of conciousness. See Anrag Sugar.
Notes on Beas Printed LettersBeas, Spiritual Letters, 1976, page 133 letter #5 Chachaji to Sawan : 1. The sentence "Initiations may then be given by him and confirmed under your instructions." This sentence is not in the original letter according to Maheswari.
2. This complete paragraph is left off the same letter #5 ; "Instructions have been issued to Lala Tara Chand for sending you Prem Patra 1,2, and 3 per railway parcel. So you will get the books." The books Sawan was studying were written by Rai Salig Ram . The word Radhaswami was edited out of Jaimal's letters several times according to Maheswari and he gives several examples. There appear to be many distortions in Beas printed letters according to Agra which shows no records of some letters being written at all. Beas admits they have many more unprinted letters.
Again same club Feb. 3 2000
Re: Sawan Singh on Miracles neuralsurfer, David Lane, 2/3/00 1:30 pm"Immense Powers which the Masters possess"-- Hmm.... Why is it that there is so much hype in R.S. about these gurus' powers, when, on closer inspection, we find that no such "transmundane" miracles occur? I think this very rhetoric ,provided here by Sawan Singh, about Masters and their Powers is itself a Con, a Deception. In any case, if such claims were made about engineers we would ask them to PROVE IT. Now when we hear "But they do not let supernatural powers even approach them, much less accept and use them" [Sawan Singh quote], my gut tells me something quite different: Hey, I haven't seen supernatural powers in the first place, much less see some Guru demonstrate it. In fact, I think this whole notion of supernatural powers and that gurus don't display them is itself a cop-out. They cannot display such powers for a much simpler reason. THEY DON'T HAVE THEM. End David Lane quote
Same book page 109, Salig Ram says in letter to Misra about Babuji Madhav Sinha (5th sat guru), "On leaving Allahabad, you should ask Babuji Madhav Sinha to take up the work of President of the Satsang and assist the Satsangis with his counsel and advice."Babuji Madhav Sinha's grandmother was the elder sister of Swami Ji and Babuji had been initated by Swami Ji at a very young age. Photos of Swami Ji and Babuji together exist and are shown in this above referenced book. Babuji was one of Swami Ji's favorites and was also a blood relation to Tulsi Sahib of Hathras. Misra and Babuji were best friends and there are many letters from Salig Ram to them.
Same book page 2, the common salutation from Swami Ji to Salig Ram on letters was "Beloved of the Satguru, Blessed of the Lord, Adorned with Shabd, My dear Salig Ram !Page 51 same book has Salig Ram using exact words in letter to Babuji Sinha as "Beloved of Radhasoami, Adorned with Shabd, My dear Babu Madho Prasad Ji Saheb !" Some decades later this salutation became common on satsangi letters to each other. Note Beas printed letters of Jaimal, for example.
Correspondence with Certain Americans,Agra,1960,Vol.1,p.556-560.
Extracts of Sudarshan Singh Court Depositions under oath
Commission proceedings June 29,1926, 6:45 A.M.Sudarshan states he is 68 years old and has been a Satsangi for 60 years. He was present at Swami Ji's last statement and noted he currently owned the home Swami Ji was born in at Panni Gali.
"Soami Ji left Soami Bagh and Radha Bagh. Soami Ji Maharaj said orally at the last moment that Chachaji was the owner of the Bagh. But, Chachaji had made Salig Ram to join in the arrangement and expenses. Chachaji considered that the property belonged to the Sant Sat Guru, and Soami Ji had said that Salig Ram was the Sant Sat Guru, so he (Chachaji) gave them in charge of Salig Ram....most of the expenses were defrayed by Salig Ram.... Maharaj Saheb (Sankar Misra) remained in possesion the same way as Salig Ram before him as Chachaji had found out from Salig Ram that Sankar Misra would be the future Sant Sat Guru. Salig Ram left Prem Bilas, Prem Niwas and other small houses. After Salig Ram, Sankar Misra became the owner of these properties. Chachaji executed a will in 1902 (to Misra) so there might be no future dispute of heirs or Satsangis. Now, Babuji (Madhav Sinha) is the absolute owner of the property with all rights, excepting the three Samadhs (of Soami Ji, Salig ram and Misra). I consider Sant Sat Guru Babuji (Madhav Sinha) as the incarnation of Radhasoami Dayal and I offer Bhet to him. I offered to Babuji Maharaj personally." End Sudarshan quote.
Correspondence Americans .,1,page168After the departure of Swami Ji, Baba Jaimal Singh accepted the leadership of Salig Ram.. For certain acts of misbehavior he was reprimanded by Salig Ram, after which he absented himself from Satsang. After Salig Ram's departure he came to Sankar Misra, but again had to be removed from Satsang for his unbecoming and undesirable activities. Sawan Singh behaved meekly and respectfully before the Soami Bagh Gurus and maintained friendly relations. Bagga Singh ( a Jaimal successor ) was succeeded by Sardar Dewa Singh, whom also came to Soami Bagh and stayed for some time to attend Babuji's (Madhav Sinha) satsangs, and used to offer Bhets of significant amounts as a mark of respect and consideration for the parent stock.
Correspondence, Maheswari,1,page127As late as 1938, when Sawan Singh was attending Babuji's (Madhav Sinha) Satsang, he voluntarily chose to sit on the ground just as other members of the congregation, while Babuji occupied the raised seat on the dias, as Sant Sat Guru. Off and on Sawan Singh sought elucidations from Babuji of difficult hymns in Sar Bachan Poetry, and for this purpose he use to come all the way from Punjab to attend theSatsang of Babuji at Allahabad, and remained there for weeks together. Maheswari notes Sawan's action as an eye witness and Jaimal's actions as recorded in Privy Council Paper Book. Maheswari had a Masters of Science and his parents were Satsangis in 1900.
It should be noted Agra states many times Jaimal was an initiate of Swami Ji in their books, even Dr. Agam Mathur assumes it. But, it appears more as a matter of basis for discussion, as no proof is ever presented. It seems from politeness or courtesy to Beas, this concession is made by historians. The writer of Secret History has seen nothing even remotely close to proof from any group, including Beas, Jaimal was initiated by Swami Ji.Note*.(Dec.25,1902, 3;00 P.M) Jaimal and two others were allowed by Council to give initiation at the first meeting. One of the others was named Lala Raj Narain. When Salig Ram died Narain had spent much effort and money to get himself proclaimed as guru. It had failed, (Corres.1,1960,p.399,Agra).
It should be noted Dr. Agam Mathur, author of Radhasoami Faith as his doctorate book, 'Dadaji' as he is called, as master of Peepal Mandi group currently, is critical of the Council. But, his grandfather 'Lalaji' Adjohia was president of this Council after Chachaji. He remained president till his death in 1926 and had confirmed Sankar Misra was the Sat Guru of the day in court depositions, which exactly matched Sudarshan's testimony.
From letter #99, from "Spiritual Letters," published by Radha Soami Satsang Beas:"You know that a committee has now been formed in Agra. Chacha Ji will also write to you on this subject. Chacha Ji desires that we should all co-operate with the Agra Committee. Although have given him my formal consent, it is not possible for me to agree with the committee because the 'updesh,' (initiation) of (Misra) is not in accordance with Swami Ji's method of Bhajan practice and have forgotten it altogether. On account of this, I cannot agree with the committee. You are being informed, and when Chacha Ji Maharaj writes to you, kindly tell him that this matter shoud be referred to Baba Jaimal Singh. I am informing Chacha Ji Maharaj that if they are prepared to satisfy my three conditions, I shall fully co-operate with them. The three conditions are:
1 ---The 'updesh', namely the system and method of Initiation and Bahajan, should be the same as was practised and taught by Swami Ji Maharaj, and not as ......2--- We should hve the option of nominating three members from the Beas Satsang, but you and I should not become members. WE shall select our own members.
3 --- Offerings will not be solicitied form our Satsangis, because they ar all poor and we do not wish to take anything from them. Here we give 'updesh' (initiation) only for Bhajan and Simran.
End of Excerpt from letter #99.
From Spiritual Letters #97, published by RSSB:"However,I may add that it is not possible for me to co-operate with (Misra) in matters spiritual. He is a disciple of (Salig Ram) and the latter had completely forgotten the method and details of Initiation, which was bestowed upon him by Swami Ji Maharaj. Therefore, how can (Misra) (this disciple of his) know anything about it? I have written this letter and enclosed the original so that you may also know the correct position. I shall myself inform Chacha Ji when I reply to him. He already knows and you should also know that the method of Abhyas (Shabd Practice) which was given by Swami Ji Maharaj was and is TRUE AND CORRECT, and you were all initated along those very lines (as instructed by Swami Ji Himself)."
Above copyright RS Beas, possibly Ruhani Satsang ,also.Misra was initiated by and chief disciple of Salig Ram
The struggle for regaining control of their gurdwaras after the fall of Ranjit Singh's empire in the mid 1800s offers a prime example of the multidimensional nature of attacks on Sikh security in India. Prior to the decline of Maharajah Ranjit Singh's empire, Sikhs were forced into the forests and jungles of northern India for safety from attacking marauders. As the established gurdwaras often lacked knowledgeable Sikh caretakers, they were left vulnerable to the introduction of Hindu rituals initiated by Sahajdharis, non-Sikhs who systematically took control of the religious services in the gurdwaras. Paramount to the Sikhs' vulnerability in this instance is Guru Nanak's deliberate non inclusion of a priest figure in Sikh religion. The ritual practices of Brahmans, the priestly upperclass, had been used to enforce the distinction between classes and castes and thus were forbidden by Guru Nanak. Sahajdhari encroachment into the vacated gurdwaras allowed the very acts disavowed by Nanak to creep into Sikh practices. The Sahajdhari influence carried over into British rule, as a class of hereditary gurdwara "managers", Mahants, were allowed control of the gurdwaras. The Mahants continued anti-Sikh Hindu ritual practices in the gurdwaras while often taking money form worshipers and living lavishly off such exploitation, in traditional Brahamanical fashion and completely contrary to Guru Nanak's teachings. Such conditions led to a five-year struggle for control of the gurdwaras in which 30,000 Sikhs were arrested, 2000 wounded, and 1,100 killed over a period from 1919 to 1924. However, the effect on the Sikh population carried over into other spheres as well. 1. Gurbakhash Singh, Sikhism : Under Brahmanical Siege (Ontario: Sikh Education & Research Centre of Windsor, 1992) 75.
Note:As previously stated Chachaji, Sudarshan and Adjohia were informed by Salig Ram (and vagely at hinted by Swami Ji with brother and sister statement) that Sankar Misra would be the next sat guru. People wrote letters to Misra asking when he would make himself known. He gently stalled them off till 1902 when he formed the Council. Sankar Misra was at Allahabad and Benares, with his sister Bauji Devi at their house, when he sent these reply letters below. The first letter strongly hints he is taking about himself as next master.
_________________ 29th May, 1899
"It cannot be said definitely where the next Sant Sat Guru will appear, but wherever He re-incarnates, of course the Satsang will be held at His house and if he does not appear at Agra, He will nevertheless make occasional pilgrimages thereto for the continuity and consolidation of Radhasoami Faith, Agra being recognized as the original headquarters."
___________________ 24th September, 1899
__________________"I know nothing about the rumour relating to the declaration of a Sant Satguru in the end of this or beginning of next year. But, I do not suppose He will declare Himself in a formal way on some day appointed for the purpose. I believe His manifestation will be gradual."
____________________Quotes above taken from original first edition of 'Solace to Satsangis', printed in Engligh, Benares 20th Dec., 1907, Prem Prasad, Secretary R.S. Satsang.
Summary XXXXXXXXXXXXXXXXXXTake a book like Kirpal Singh's 'Baba Jaimal Singh, A Great Saint', page 44. Kirpal says, " Jaimal Singh was making speedy inner headway...once he told Swami Ji of his ready access to Dasam Dwar." Then Kirpal notes a conversation between Swami Ji and Jaimal on Jaimal's inner progress . This whole story by Kirpal is made up off the top of his head and all other meetings and conversations between Swami Ji and Jaimal . They are completely unreferenced as to source .
“The Master never passes the power to his own children – maybe in rare cases if anybody is fit. Guru Angad had so many children; He gave it to Guru Amar Das – and the children started their mastership at home. Similarly in other cases this happens like that.”What he did not mention was that the fourth through sixth Sikh Gurus were ALL related. That in each case after the fourth Guru (Ramdas) the Mastership was passed on to someone who was either the son or grandson of a previous Master. Now 6 out 9 transferences is not “rare”. (copied from a post)
Notes on Darshan Singh :
quotes by Dr. Harbhajan Singh off Unity of Man Site belowOn August 26, 1974 it appeared in the newspaper: Sant Darshan Singh has been installed as spiritual successor of Sant Kirpal Singh Ji Maharaj. Sant Kirpal Singh had written a will in favour of His son.
The Sangat got annoyed and upset Reading this news, the majority of the Sangat got annoyed and all gathered in the Centre. In Sawan Ashram, Delhi, the Sangat started to shout, protesting about the immediate trick of the managing body. Meeting with various representatives I myself (Harbhajan Singh) , Ranbir Singh, Chet Singh from Chandigarh, and most of the members of the Sawan Ashram Delhi management got together for a meeting which started in the house of Gyani Bhagwan Singh. Darshan Singh was requested to come to the meeting. We asked Darshan Singh to tell honestly, if really Master had appointed him as His spiritual successor. He flatly refused and remarked that Master had not given him the power, whereas his relatives, family members and friends compelled him to work as master, and that he never would do that. It was confirmed by all who were present there that by will only worldly wealth can be transferred, but that the spirituality has ever been transferred through the eye. Due to this very reason Master left Beas. Master has written very clearly about this point in many books.August 19, 1974 - A fake story
As per His order of July 27, I was with Master on August 19, 1974. This order of the Master was known to most of the disciples of Amritsar. I reached Delhi in the evening. I remained beside the bed of the Master throughout the night. Darshan Singh himself was sick and throughout the night neither Master asked him to come, nor did he come there. Another thing proves quite positively the falsehood. Master says, that the Master can transfer the spirituality among thousands and still it is not visible. Whereas, after six months, when Darshan Singh and his supporters were miserably hit back through their ignorance, they hit another plan to misguide the innocent children. They said, that Master had passed His spirituality through the eyes to Darshan Singh in the midnight of August 19, 1974, and that Dr. Metha witnessed the transference with his own eyes; so they thought that this way of transference of spirituality still needed a witness.
(Harbhajan Note: One time with old disciples of Baba Sawan Singh Ji in Amritsar Master said, if somebody would tell Him how the spirituality is transferred from one pole to another pole, He would sacrifice both the worlds for such a person.)Those devoted disciples of the managing body told that since Darshan Singh had denied that the spirituality had been transferred to him by the Master, how then could he declare himself as the spiritual successor?
http://www.Unity-of-Man.org (Austria)see link on home page
......End quotes on Darshan.......
Kirpal had told his board members in America his successor would not immediately succeed him, but that his successor might appear about 25 years after his death in the West. Kirpal had told board members no one in his family would succeed him. Kirpal followers, who do believe he had a successor, say Kirpal meant no one in his spiritual family. Especially Darshan followers, whom point to the fact Darshan was initiated by Sawan Singh, not his father Kirpal. Hence, Kirpal followers were shocked when a will showed up in favor of Darshan after his death. Kirpal had denied making such a will when asked about rumors that he indeed had. The will to Darshan was evidently lost for awhile after Kirpal's death. But, surfaced shortly after. The original core Kirpal group in the USA, which publishes Kirpal books to this day, did as Kirpal had told them. They sent any excess funds from the satsang to Kirpal's closest living relative. They were told to do this 20 years after Kirpal died, by Kirpal himself. I was informed by them they sent the funds to Darshan's son, as Kirpal had requested.
These board members of Kirpal's original American group, understood mastership could not be transferred by will. They were clear that Kirpal actually meant no physical family member would succeed him and his successor would not appear for about 25 years and in the West. Kirpal had also stated in his books the son does not follow the father in mastership. So, the original Kirpal group in the USA is currently awaiting Kirpal's prediction of a successor 25 years after his death to come from the West according to what they told me.. But, this generation seems unaware of what Kirpal said. We see Darshan passing mastership by will to Rajinder, who was his son and it may have become a family business at this point. When it comes to passing money at death, the truth comes out. The problem is, if Kirpal admitted at death mastership could be transferred by will (forgetting the passing of power through the eyes baloney), that would also mean Sawan's massive wills were legitimate. Sawan's wills were so clear and so definite, they looked like Philadelpia lawyers had written them. Sawan's passing of guruship to Jagat Singh was absolutely irrefutable. Kirpal's claim of passing of power through the eyes in secret matches Jaimal's claims of similar with Swami Ji in secret. Now we have many groups coming off Kirpal's lineage. Thakar Singh, a Kirpal initiate and claimed successor, reportedly initiated Summa Ching Hai. She had spent 6 months in Thakar's New York center meditating, according to reports. Summa Ching Hai now has a massive following and is the fastest growing group, although they deny she hails from RS and use other masters as her mentors. Kirpal, also, it has been rumored, said he had taken Paul Twitchell (ECKANKAR) to Sach Kand. Twitchell had reportedly been initiated by Kirpal, but also refers to other mentors in his ministry. Rumor had it Kirpal considered Baba Meyer as a God. That one time when they met, Kirpal was given a lower seat then Baba and said it was OK, due to the fact.It was reported in a Thakar Singh circular, by Thakar, an incident where Kirpal had gone through a serious crisis period near the end of his guruship and he had even stopped initiating personally for a time . Reports had it he was displeased his disciples were not making as much progress as he wished, nor meditating as much as they should. The rumors had it he was going to resign and pass guruship. Most people have heard of this crisis period. Now days, this is debated and official old board members might even deny it happened. Until some insider of the period appears to enlighten us on the facts, it appears a mystery.
Professor Dr. David Lane reported that in a meeting, Darshan Singh gave him a confidential message to take to his Guru Charan Singh... 'that he wished he could be the straps on his shoes'.
The Misdeeds of Darshan Singh
The largest Sant Mat Group besides the Beas Group operating today is the Science of Spirituality Mission (SOS) founded by Darshan Singh who was the physical son of Sant Kirpal Singh Ji of Delhi (1894-1974). Darshan Singh left the body in the early 1990s and handed over operation of SOS to his son, Rajinder Singh, who is functioning as the SOS guru at the present time. These SOS gurus claim to be God incarnate, "all-knowing," and have reached the highest spiritual level of attainment ("Sach Khand"). Darshan Singh proclaimed himself as the successor to Master Kirpal Singh in late August of 1974 (Kirpal Singh passed away on Aug. 21, 1974). The majority of the disciples of Master Kirpal Singh in the West rejected that claim, for very good reasons, and still do today.
First, a quote, in order to set the scene in August of 1974:
"When I arrived in Delhi I learned that one lady in Punjab, the wife of Dr. Harbhajan Singh - who goes very high in her meditation - was told by the Master on the inner planes that Darshan Singh was NOT His successor. And Master told her to have three questions put to Darshan Singh. So, a large delegation of initiates from the Punjab, from Harayana, and from Chandigarh, came to the Ashram at the time when there was supposed to be the coronation or whatever, the turban tying ceremony. And Dr. Harbhajan Singh said to Darshan Singh, "We don't accept you as the Master. I want to ask you one question. If you are a Master, if you are the Guru, can you give first hand spiritual experience to others?" Darshan Singh said that he was not capable of giving that experience, and he backed down. Finally, he abdicated and things were restored, at least 25%.
This quote is from an account of a Western disciple of Kirpal Singh who went to India for the cremation ceremonies of Kirpal in late August of 1974. When he arrived in India a few days after Kirpal had left the body, he found himself in the middle of an intense power struggle going on at Sawan Ashram, even though the ashes of Kirpal Singh had hardly cooled.
The power struggle under way was based on the claim that Darshan Singh was pushing, that he was the spiritual successor to his father, and had the right to be the next guru at Sawan Ashram. In India, the eldest physical son inherits the property of the father, and there is a "turban tying ceremony" where the son wears the father's turban, symbolizing the transfer of assets and responsibility from father to son. Darshan Singh was Kirpal Singh's eldest son. (Their family name is Duggal)
Darshan Duggal was thus in line be the recipient of the turban of his father in the worldly sense of inheriting the physical property of the father. (In India as elsewhere around the world, a will is usually drawn up for that purpose.)But because Kirpal Singh was also the guru and Master for 100,000 initiates, there was a big problem. Such a turban tying ceremony if held in a public place such as Sawan Ashram where Kirpal regularly gave satsang might imply that Darshan was the spiritual heir to Kirpal Singh as well as the physical heir to his property.
Tai Ji, the physical attendant and cook for Kirpal Singh, vehemently opposed the idea of the turban tying ceremony taking place at Sawan Ashram (Kirpal's ashram for his mission). She felt that if it was held there and not at the private home of Darshan Singh where it belongs, that the sangat will think it has the spiritual significance of Darshan being Kirpal's spiritual successor, which she strongly believed was not the case.It went ahead anyway, and the Darshan Singh supporters tried to install him as the guru at the turban tying ceremony. However, Dr. Harbhajan Singh stopped the process dead cold in its tracks with his pointed question, forcing Darshan's candid admission at that moment of truth -- that he was spiritually incompetent to follow in Kirpal Singh's footsteps.
The following is from Dr Harbhajan Singh in his own words, and describes the events surrounding and subsequent to the turban tying ceremony as follows:
" I myself, Ranbir Singh, Chet Singh from Chandigarh, and most of the members of the Sawan Ashram Delhi management got together for a meeting which started in the house of Gyani Bhagwan Singh. Darshan Singh was requested to come to the meeting. We asked Darshan Singh to tell honestly, if really Master had appointed him as His spiritual successor. He flatly refused and remarked that Master had not given him the power, whereas his relatives, family members and friends compelled him to work as master, and that he never would do that."It was confirmed by all who were present there that by will only worldly wealth can be transferred, but that the spirituality has ever been transferred through the eye. Due to this very reason Master left Beas. Master has written very clearly about this point in many books.
The turban tying ceremony on August 30, 1974:"It is a tradition in India, when the (physical) father dies, that the eldest son ties the turban in place of his father. It means that the eldest son becomes responsible like a father. In spite of the decision all the relatives, friends and family members made a plan to tie the turban to Darshan Singh at the Bhog-ceremony on August 30, 1974 at Sawan Ashram.
Rifts in the Sangat: Darshan Singh tried to occupy the Ashram:"Since the Master had blessed His children with right understanding Darshan Singh failed to prove his successorship by will. In spite of his promise he and his supporters were bent to obtain possession of the Ashram.
Rift in the managing body:"Since Darshan Singh had declared his successorship, a lot of people and all his relatives supported him, being a son of the Master. The supporters of Darshan Singh made a plan to control all centers in India and abroad. With the declaration of his successorship a severe rift took place among the members of the managing body. Those devoted disciples of the managing body told that since Darshan Singh had denied that the spirituality had been transferred to him by the Master, how then could he declare himself as the spiritual successor?
Filed cases:"The group of Darshan Singh filed a case against the residents (Tai Ji group) of the Sawan Ashram at the registrar of the societies in Delhi. They also filed cases to occupy the Amritsar Centre, the Pathankot-Centre and the Agriculture Farm at Nawanshar. They took possession of Pathankot-Centre, but they could not do that with the Amritsar-Centre and the Agriculture Farm at Nawanshar.
Hooligans in Amritsar Centre:"They brought a lot of disciples and bad characters and forcibly entered with buses into the premises of the Ashram at Amritsar. They removed some of the pictures of the great Master and installed the pictures of Darshan Singh and started to play the tape of Darshan Singh. They put a lot of posters announcing the successorship of Darshan Singh outside the gate.
Master helped:"Masterpower helped the Sangat, when the Sangat could not bear them doing contrary to the teaching. Moreover they started to beat the innocent disciples of the Master. The police interfered and held them guilty. As they were in hundreds, some of them got chance to run away because they were afraid of the consequences, others got discouraged and begged pardon and told me to control the Sangat and to help to find a solution. After some time they went back leaving all posters, tapes etc. they had brought with them.
Dr. Harbhajan continues: "On July 26-28, 1974 Sant Kirpal Singh Ji held the Rastrya Sant Samagam (National convocation of saints). Swami Sarvagya Muni, Swami Govinda Parkash, Swami Ved Vyasa Nand Ji and Lama Kushak Bekula and some ministers also participated in the convocation. As there was not enough place in the Ashram, the Satsang was held outside at some other place. It was very hot and Master was not in good health. Before the Satsang finished, a lot of people already came into the Ashram and sat down to get the first turn for food. The Ashram got crowded up to the outer gate, and Master could not enter into the Ashram. He had to wait nearly fifteen minutes in His car outside the Ashram in the scorching heat of the sun. Then Master came on foot.
"When He just entered the retiring room, He ordered me to bolt the door from inside. I closed the door. Master sat down and, holding both His hands on the head, He took a sigh and said, ‘Better it would have been if I had gone today.’ (It was the birthday of His Master.) I asked, ‘Master, why do you say that? Such things have no place in our heart.’ Master replied, ‘Either the managing committee will live or I.’ There were all in all seven members in the managing body of Ruhani Satsang, Sawan Ashram, Delhi. Master knew that all would support Darshan Singh and install him as a successor. Such experience He had during His lifetime of His Master Baba Sawan Singh Ji Maharaj.
"He nominated six more persons for the managing body and asked the managing body to submit the same in the office for the registration. Although Master reminded them many times, they did not submit the list with the registration. Master thus lost His confidence in the managing body.
Master was never interested to give His work in His family. In Satsang tapes and in monthly Magazine exists the statement of Master, ‘No one of My family would succeed Me!’
More shocking Vignettes from Dr. Harbhajan Singh:Filed cases: The group of Darshan Singh filed a case against the residents (Tai Ji group) of the Sawan Ashram at the registrar of the societies in Delhi. They also filed cases to occupy the Amritsar Centre, the Pathankot-Centre and the Agriculture Farm at Nawanshar. They took possession of Pathankot-Centre, but they could not do that with the Amritsar-Centre and the Agriculture Farm at Nawanshar.
Hooligans in Amritsar Centre:They brought a lot of disciples and bad characters and forcibly entered with buses into the premises of the Ashram at Amritsar. They removed some of the pictures of the great Master and installed the pictures of Darshan Singh and started to play the tape of Darshan Singh. They put a lot of posters announcing the successorship of Darshan Singh outside the gate.
Master helped : Masterpower helped the Sangat, when the Sangat could not bear them doing contrary to the teaching. Moreover they started to beat the innocent disciples of the Master. The police interfered and held them guilty. As they were in hundreds, some of them got chance to run away because they were afraid of the consequences, others got discouraged and begged pardon and told me to control the Sangat and to help to find a solution. After some time they went back leaving all posters, tapes etc. they had brought with them.
Locked the Ashram:Without our knowledge they had already filed a case against us; they got the orders from the court to lock the Ashram. The man who came to lock the Ashram said, I am an employee and I have to work in accordance with the law, but such holy places never should be locked.
Inspection was made: [Bribery]We were able to get the orders for inspection from the government. After inspection, the official declared the group of Darshan Singh guilty, and they opened the Ashram for the dear children of the Master. (Note: Darshan Singh’s supporters came to me and offered me as much money as I would like, if I declared Darshan Singh the spiritual successor and handed over the Ashram. I asked them, From where would you bring so much money to control all centers in India Taking me into confidence, they told, that they had decided to sell some of the centers. I said to them, Rather you can have some money from me, but you must leave your bad intention to sell the spiritual heritage for want of your attachment. Simply you people are bent upon to destroy the Mission of the Master and you only want to fulfill your ideas.)
....Post on the Net from a club below about Kirpal.......
Kirpal was a moron
7/25/01 1:49 pm RS Studies Club post by protoast
All what is below is 100% TRUE!
1. He used to pick his nose in public satsang in front of everyone.
2. He used to spit into a spitoon in public satsang, grossing everyone out.
3. He used to clear his throat and rasp like a gorilla in public Satsang.
4. He was often very gruff and mean. Many people would have an interview with him and he would often treat them like shit and even make women cry with his gruffness.
5. He talked like a baboon and nobody could understand what the hell he was saying. He should have had berlitz language training and then he would have spoken some clear english for once in his life.
6. His target audience was about a grade 1 level. If you disagree, read 'Morning Talks', a real sophisticated tome that one. You need to have read "dick and jane" as a prerequisite to get through that one.
7. He was boring, repeating himself over and over and over, giving the same sleeper talks everywhere he went. He repeated the same old lame phrases over and over like a parrot, and merely recombined them into different combinations everwhere he went. Read anything he wrote and you will see this is true. Boring and unimaginative.
8. He would many times act crazy and ask "are you initiated?" even to his group leaders.9. He was totally unpredictable, one minute smiling and joking and the next minute ripping into someone. He was so unpredictable that you never knew when he was going to blow up at you. A loose cannon ready to blow up at any time.
10. He generated fear in people. Many people would not want to sit near him but at the back of the room so he wouldn't treat them like shit if they were within his eyesight range. If anyone is HONEST reading this they will nod their head. I know of people who spent time with him who thought he was very gruff and nasty, blowing up at them for hardly any reason whatever. He had very little patience with anyone.
11. Indian people would bring their diaries to him and he would throw them on the ground. He would hardly ever show respect even to his own people.
12. He was very gruff and mean. He made a lot of people ANGRY at him for the way he treated them.
13. I know of people who are still angry at him for the way he treated them like shit for no reason.
14. If you were RICH that is a different story. Then you were respected.
Yet, according to George A. Jones, Kirpal indeed misplaced his socks upon at least one occasion....Hmmm? or maybe someone took them? George was literally full of stories about Kirpals 'humanity'. He took pains to emphasize that aspect of the Master. My dad told me a story the other day....that George had told him...about Kirpal walking away from the group to the end of the room and turning around made a dramatic pause, as if he was going to say something profound......but instead cut this tremendous fart.
From "Guru Tegh Bahadur, A Biography"
Balwant Singh Anand, 1979, Sterling, Delhi"It was accepted tradition of the Sikhs that each Guru had the exclusive authority and the final say in the nomination of his successor. This right could not be challenged by anyone. It was not a hereditary office; no son could claim gur-gaddi as a matter of right. Both the selection and nomination was made by the Guru; he could select his son or if it so pleased him, he could select anyone outside the family. The age of the successor was not considered of any consequence; the Guru could nominate an aged person, a young man or even a child. Each successive Guru of the Sikhs nominated his successor and once nominated, the new Guru was accepted by the followers as the Supreme religious leader and the final authority in all matters pertaining to every aspect of life.
But this does not mean that there were no other claimants to the throne or that there were no bickerings, no amity feuds, no disgruntled persons. It is sad but true that the families of the Gurus were not above power-politics; there were rivalries, feuds, bitterness and jealousy as elsewhere. When Guru Nanak nominated Guru Angad as his successor, his two sons Sri Chand and Lakhmi Das were deeply disappointed. Guru Angad's son Datu would not forgive his father for nominating Guru Amar Das and went to the extent of attacking the Guru. Bibi Bhani conspired to see that her husband (Guru) Ram Das was nominated by her father. When Guru Ram Das nominated his second son Arjun Dev as Guru, Prithi Chand became the bitterest enemy of the Guru and went to the extent of conspiring to kill his son, the future Guru Hargobind, by poison or snake bite.
Having lost all hope of becoming the Guru, he was willing to stoop to the meanest trick to have his son Meharban ascend the throne. And when Guru Hargobind nominated his grandson Har Rai (the second son of Baba Gurditta) in preference to his elder brother Dhirmal, the latter continued to conspire and fight all his life against both Guru Harkrishan and Guru Tegh Bahadur.Moreover, when Guru Har Rai nominated his younger son, Harkrishan as the Guru in preference to his elder son Ram Rai, the latter was so infuriated that he approached Emperor Aurangzeb to dethrone his younger brother and to issue orders in his favour.
In short each Guru had to face collateral rivalry and sometimes political interference. Moreover, each succeeding Guru had to cope with the legacy of domestic and political feuds inherited from his predecessor."
One of the most remarkable pieces of evidence against Jaimal's claim, that Swami Ji gave him permission to become a guru, comes from Chachaji's Biography of Soami Ji Maharaj, published in June 1902. In the 1978 edition from Agra, pages 120 - 123, Chachaji talks about a Sikh soldier in the 24th Regiment whom died while the group passed through Agra. Chachaji does not date incident. It is a rather meaningless story about the soldier's death. This is the same 24th Regiment noted on page 36, of Mark Juergensmeyer's 'Radhasoami Reality' published in 1991. Beas 'Spiritual Letters', 1976, page xviiii statistics, also confirms Jaimal joined the 24th Sikh Regiment as a Sepoy in 1856. Chachaji's book was published in 1902, about 6 months before Jaimal was allowed by the Council to initiate. Jaimal had not yet been reprimanded by Chachaji for pretending to be a guru. That happened in 1903 . What is so amazing, is that in Chachaji's 150 page book on the biography of his brother Swami Ji, two full pages are related to that soldier of the 24th Sikh Regiment . Chachaji does not even mention Jaimal in these two pages, nor anywhere in the book !!! Not even when Chachaji spoke of Jaimal's Regiment , did he even mention his name . No where in the book is Jaimal mentioned .
'Babuji' Madhav Prasad Sinha said, "Soamiji Maharaj had no guru. In conformity with the established convention, He used to treat Baba Girdhari Das Ji who was one of the chief disciples of Sahebji or Tulsi Saheb of Hathras, and who used to reside in Agra, as a guru, more or less in the same way as Kabir Saheb had treated Ramananand Ji." Biography of Babuji Maharaj,Agra,p.377,1971
Pre Swami Ji possible lineage :
Tulsi Sahib d.1843
Girdhari Das d. 1861? unknown
Agra lineage :
'Swami Ji' Shiv Dayal Singh 1861-1878,
'Hazur' Rai Saligram 1878-1898,
Brahm Sankar Misra 1898-1907,
'Bauji' Mahewari Devi 1907-1913,
'Babuji' Madhav Sinha 1909-1949(overlap woman guru)
end Agra gurus
Beas lineage appx. :
1861-1878 Swami Ji,
1878-1884 Salig Ram,
1884-1903 Jaimal Singh,
1903-1907 Sankar Misra,
1907-1913 'Buaji' Maheswari Devi,
1909-1918 'Babuji' Madhav Sinha(overlap Devi),
1918-1948 Sawan Singh,
1948-1951 Jagat Singh,
1951-1990 Charan Singh,
1990-current Gurinder Singh
end Beas gurus
Note** Jaimal may have been initiated by Girdhari Das (a Tulsi Sahib disciple), not Swami Ji. He could have been initiated by Sanmukh Das after Swami Ji died also.
Owner Name (REGISTRANT) RADHA SOAMI SOCIETY BEAS - AMERICAOwner Address 18 Countryside Drive Hutchinson KANSAS 67502 NON-PROFIT CORPORATION CALIFORNIA
Attorney of Record Anne DeNieto RiskSerial Number 75-128078
Registration Number 2102969Filing Date 07/01/1996
Registration Date 10/07/1997Mark Drawing Code (1) TYPED DRAWING
Register PRINCIPALPublished for Opposition 07/15/1997
Type of Mark SERVICE MARK
Yogananda was embalmed 24 hours after death Autobiography of a Yogi book forgot to mention thisSelf Realization Fellowship, 3880 San Rafael Avenue, Los Angeles 65, California, Gentlemen: The absence of any visual signs of decay in the dead body of Paramhansa Yogananda offers the most extraordinary case in our experience. Had the muscle protein and blood stream of the deceased not been comparatively free of bacteria, deterioration of the body could have set in as early as six hours after life had departed. No physical disintegration was visible in Paramhansa Yogananda's body even twenty days after death. The body was under daily observation at the Mortuary of the Forest Lawn Memorial Park Association from March 11, 1952, the day of the last public rites, until March 27, 1952, when the bronze casket was sealed by fire. During this period no indication of mold was visible on Paramhansa Yogananda's skin, and no visible desiccation (drying up) took place in the bodily tissues. This state of perfect preservation of a body is, so far as we know from mortuary annals, an unparalleled one. Officials of Forest Lawn viewed the body of Paramhansa Yogananda an hour after his death on March 7, 1952. The body was then taken to his home on Mount Washington in Los Angeles, where many friends gathered to gaze at his form. For protection of the public health, embalming is desirable if a dead body is to be exposed for several days to public view. Embalming of the body of Parsmhansa Yogananda took place twenty-four hours after his demise. In normal room temperature, the enzyme action of the intestines of deceased persons causes distention of the tissues in the abdominal region about six hours after death. Such distention did not occur at any time in the case of Paramhansa Yogananda. When our Mortuary received his body for embalming, it presented no signs of physical deterioration and no putrefactive odor; two very unusual absences when a death has occurred twenty-four hours earlier. Paramhansa Yogananda's body was embalmed on the night of March 8th, with that quantity of fluid which is customarily used in any body of similar size. No unusual treatment was given. In cases of persons that are embalmed and exhibited to friends for a period of two or three weeks, it is necessary, to insure presentability, for the embalmer to apply, on the face and hands of the deceased, a creamy pore?sealing emulsion that temporarily prevents the outward appearance of mold. In Paramhansa Yogananda's case, however, no emulsions were used. They were superfluous, inasmuch as his tissues underwent no visible transformations. After embalming on the night of March 8th, the body of Paramhansa Yogananda was returned to the Self Realization Fellowship headquarters on Mount Washington. At the final public rites there on the afternoon of March 11th, the glass sealer lid of the bronze coffin was fastened securely and was not again removed. His body was never touched again by human hands. The body in the casket was taken about 10 p.m. on March 11th to our Mortuary for daily observation. The reason for this procedure was the hope of Self?Realization Fellowship officers that two disciple of Paramhansa Yogananda's from India might arrive in Los Angeles sometime in March, when they could be brought to the Mortuary to view the body. In any sealed casket, into which air cannot enter and from which air cannot escape, the internal moisture of the dead body, whether'embalmed or unembalmed, soon forms a white mold on the skin unless the protective cream, not used in this case, is used. The natural characteristic of the muscle protein is to break down into amino acids and then into ptomaine acids. When ptomaine acids become active, deterioration of tissues is rapid. Paramhansa Yogananda's body was apparently devoid of any impurities by which muscle proteins could be resolved into ptomaine acids. His tissues remained intact. At the time of receiving Paramhansa Yogananda's body, the Mortuary personnel at Forest Lawn expected to observe, through the glass lid of the casket, the usual progressive signs of bodily decay. Our astonishment increased as day followed day without bringing any visible change in the body under observation. Paramhansa Yogananda's body was apparently in a phenomenal state of immutability. On the late morning of March 26th, we observed a very slight, a barely noticeable, change the appearance on the tip of the nose of a brown spot, about one?fourth inch in diameter. This small faint spot indicated that the process of desiccation (drying up) might finally be starting. No visible mold appeared, however. The hands at all times remained normal in size, revealing no signs of shriveling or pinching at the fingertips the place where desiccation is ordinarily seen very early. The lips, which wore a slight smile, continuously retained their firmness. No odor of decay emanated from Paramhansa Yogananda's body at any time. Although the casket was closed by the heavy glass lid, it was not hermetically sealed. Any odor from the deceased, had it been present, would have been immediately detected by persons standing near the coffin. The volatile nature of odors renders it impossible to conceal their presence, except in rare circumstances that did not here obtain. As word had been received that the two disciples from India would not be coming to America until 1953, the officers of SelfRealization Fellowship agreed, on March 27, 1952, that entombment of Paramhansa's casket should now take place. The inner glass lid was therefore sealed by fire to the lower part of the casket; the massive bronze cover was then placed on top and secured with mastic sealer and with bolts. The process of sealing by fire was accomplished on March 27th and 28th. The casket was removed on March 28, 1952, to a crypt in the Great Mausoleum in Forest Iawn Memorial Park, to remain there until such time as permanent enshrinement of the body can be arranged for by the Self Realization Fellowship. The physical appearance of Paramhansa Yogananda on March 27th, just before the bronze cover of the casket was put into position, was the same as it had been on March 7th. He looked on March 27th as fresh and as unravaged by decay as he had looked on the night of his death. On March 27th there was no reason to say that his body had suffered any visible physical disintegration at all. For these reasons we state again that the case of Paramhansa Yogananda is unique in our experience. On May 11, 1952, during a telephone conversation between an officer of Forest Lawn and an officer of Self Realization Fellowship, the whole amazing story was brought out for the first time. Previously the Fellowship officer had not known the details, as he had not been in touch with the Mortuary Director but only with the Administrative Department of Forest Lawn. In the interests of truth, we axe glad to present this written account for publication in Self Realization Magazine. Yours sincerely, FOREST LAWN MEMORIAL PARK ASSOCIATION, INC.. Harry . Rowe, Mortuary Director
Sawan-Jagat Wills Origin and Growth Beas
Kirpal mentioned !!!RADHA SOAMI SATSANG BEAS ORIGIN AND GROWTH CONTENTS Page 1. Origin and Growth 3 2. Will of the Great Master of 1937 10 3. Codicil of the Great Master of 1942 14 4. Scheme of Management and Admini- stration of 1947 17 5. Codicil of the Great Master of 1947 25 6. The Last Will of the Great Master of 1948 27 7. The Will of Sardar Bahadur Ji Maharaj of 1951 29 8. Trust Deed of Maharaj Charan Singh Ji of 1957 31 9. Deed of Transfer of Maharaj Charan Singh Ji of 1957 36 10. Mernorandum, Rules and Regulations of the Society 39 11. Maharaj Sawan Singh Charitable Hospital, Beas 62 12. Maharaj Jagat Singh Medical Relief Society 66 13. List of Members of the Society for 1981 82 ORIGIN & GROWTH A small seed sown by the sacred hand of a Saint soon shoots up into a luxuriant plant, and in course of time, grows into a stately and overspreading tree laden with beauteous blossoms and sweet fruit. Under its blessed shade countless seekers after Truth find opportunity for spiritual growth. Such was the seed sown by the Great Saint, Baba Jaimal Singh Ji Maharaj in 1 891 on the west hank of River Beas. The place at the time was a complete wilderness and a haunt of wild beasts. Baba Ji Maharaj began his spiritual ministry at the bidding of His revered Master, Hazur "Swami Ji Maharaj," Seth Shiv Dayal Singh Ji, who desired him to revive and spread the forgotten teachings of Sant Mat in the Punjab, the sacred homeland of the Ten Gurus. Baba Ji laid the foundation of the present township of Dera Baba Jaimal Singh in 1891 by the erection of a small mud hut, barely 9 feet square in area, which has now developed into a beautiful modern colony where calm and peace reign. Within a short time His fame as a Great Saint spread far and wide, and seekers began to flock to Him from all corners of the world. He initiated Maharaj Sawan Singh Ji on 15th of October 1 894 at Murree, where He had gone on a Satsang tour. His grooming of Baba Sawan Singh Ji for the assumption of the most onerous duties of Mastership of the sacred institution of the Dera started immediately. A few months before relinquishing the mortal coil, Baba Ji nominated Maharaj Sawan Singh Ji as His spiritual successor, and passed away on the 29th of December 1903. Though the Dera was founded by Baba Jaimal Singh Ji, the chief architect of its real growth and development was Hazur Maharaj Baba Sawan Singh Ji, lovingly called by His numerous disciples the "Great Master of Beas." In His time, 1903-1948, the Dera made phenomenal 3 ORIGIN AND GROWTH progress in all its aspects. Not only did its boundaries leap over the small area of a few thousand square yards, on which a number of small rooms were originally built, to a big colony of beautiful houses, but Sant Mat teachings also spread widely throughout Europe, America, Africa and other continents. On passing the age of seventy-nine, He executed His first Will (marked A) on the 3 0th of November 1937, in which He mentioned in detail the two kinds of properties He possessed, i.e., (I) His personal and private property and (2) the religious property which He held as the Spiritual Head of the Dera. The first kind of property He bequeathed to His children. About the second kind, He declared that it would be inherited by the person whom He would nominate (by a separate Will) to succeed Him as the Spiritual Head of the Dera. After five years, when He found that more property of the second kind had been acquired after the registration df the first Will; he wrote the Codicil (marked B) on the 26th of April, 1942, by which all this newly acquired property was included in the religious property referred to in His first Will, which was to be inherited by His Spiritual Successor, in accordance with the terms of that Will. In September 1947, on reaching the ripe age of ninety years, in order to get free from worldly affairs and spend His time in meditation and thus all6w Himself more rest and comfort," the Great Master drew up a well-considered and comprehensive scheme for the efficient management and administration of the Dera and its attached institutions. For this purpose, He appointed three Committees (marked C). The first was a Managing Committee with Himself as the President and Sardar Bahadur Jagat Singh Ji, as its Vice President. The Managing Committee was to be the principal executive organ for the control and management of the Dera and all institutions subordinate to it in India and abroad. Rai Sahib Munshi Ram was appointed as its Secretary and 4 ORIGIN AND GROWTH Cashier. Sardar Harbans Singh, Sardar Bachint Singh and Malik Radha Kishan were its Members. The second administrative body appointed by Hazur Maharaj Ji was an Administrative Committee consisting of twenty-five members who were given various assignments in the Dera. Hazur Maharaj Ji was its President also, with Sardar Bahadur Ji as Vice President. These members were to work in accordance with the guidelines laid down and under the control of the Managing Committee, which had the authority to change, substitute, add or reduce the composition of this Committee. The third was a General Advisory Committee with fifty-six members drawn from all over India. Hazur Maharaj Ji and Sardar Bahadur Jagat Singh Ji were the President and Vice President respectively of this Committee also. This historical document concludes with the following behest of the Great Master, Hazur Maharaj Sawan Singh Ji "that this arrangement shall continue after his demise and that in that event S.B.S. Jagat Singh shall be the President of all the three Committees; and all the immovable property everywhere shall stand in his name as religious and spiritual property; and shall not be regarded his private and personal property." This document is written in the hand of Malik Radha Kishan Khanna, Advocate, High Court. Besides being signed by the Great Master at the end, it bears His signature on every page. It was witnessed by Rai Sahib Munshi Ram, P.C.S. (Retd.), and the above mentioned Malik Radha Kishan Khanna. Hazur Maharaj Ji sanctioned and sanctified this Scheme by His Will dated the 24th of September 1947 (marked D). The Great Master's last Will (marked E) was dated the 2 0th of March 1948. It was executed about a fortnight before His demise. By this, He nominated Sardar Bahadur Jagat Singh Ji to succeed Him as the 5 ORIGIN AND GROWTH "Spiritual Head" of the Dera, and to perform all the functions and duties that He himself had been performing so far. These Wills were duly presented and proved in the Court of the District Judge, Jullundur, on the basis of which a Probate was granted to Sardar Bahadur Maharaj Ji, after due enquiry was held and all legal formalities were gone through. Sardar Bahadur period of Mastership lasted only three years and a half. He breathed His last on the night of the 22nd of October 1951 after nominating the Present Master, Maharaj Charan Singh Ji, as His successor by His Will of the same date (marked F). Of the many great works that the Present Master has to His credit, the one that is, from the organisational standpoint, most significant is His handing over of the religious and spiritual properties of immense value to a Trust created by Him in I9~7. It is the basic principle of Sant Mat, and especially of the Radha Soami Faith, that Satguru, being God incarnate, has absolute authority and power to deal with His parmarthi (religious) property of every kind in whatever way He likes. All bhaints (offerings) made to Him by His followers and all property inherited by Ilim from His Satguru, become His personal properties, and His powers t& use such properties are not restricted in -any way. But our line of great masters, right from Swami Ji Maharaj to the Present Master, Maharaj Charan Singh Ji, have never put this property to their personal use. They have always maintained themselves and their families on their personal and private income. To this rule they have always scrupulously adhered. The bhaint ahd all the parmarthi property of every kind, they have always used for the extension, expansion and development of the Satsang activities and for the welfare and the benefit of the sangat (follbwers). The Present Master, Maharaj Charan Singh Ji, to give this practice a legal and well-defined shape for the benefit of the sangat and for the better and efficient management of all these 6 TRUST SOCIETY, 1957 properties, now and in future, first declared Himself a trustee of all this property in a legal form by a duly registered Deed on the 25th of October 1957 (marked G). On that very date, He transferred, by a Transfer Deed (marked H) all this trust property to the registered Trust Society,''Radha Soami Satsang Beas,"registered under the Societies Registration Act XXI of i860 on the11th of October 1957 (vide Memorandum of Association & Rules and Regulations of the Association of Radha Soami Satsang Beas, marked I). He nominated the following trusted devotees of the Great Master and Sardar Bahadur Maharaj Ji to form the above mentioned Society : - Name Occupation Address Maharaj Charan Singh Grewal Farming Dera Baba Jaimal Singh Dist. Amritsar Mr. Jagmohan Lal Bhatnagar Retd. Vice Principal Kamra Road Kapurthala R. S. Munshi Ram, M.A. Retd. Dist. & Sessions Judge Radha Soami Colony Beas, Dist. Amritsar Mrs. Parkash Vati Sud, M.L.A. Dy. Minister Social Welfare, U.P. 7, Bandariya Bagh Lucknow Mr. Ramji Dass Ahiuwalia, M.A. Retd. Agent Imperial Bank of India Radha Soami Colony Beas, Dist. Amritsar Malik Radha Kishan Khanna,M.A., LL.B. Advocate Kutchery Road Hissar L. Tara Chand Aggarwal, P.C.S. Dy. Custodian General Govt. of India 7/2, Roop Nagar Delhi-7 Mr. Kishori Lal Bhargava Business 1798, Chandni Chauk Delhi Mr. Someshwar Sahai Bhargava Ice Manufacturing 14, Tilak Road Dehra Dun Mr. E. Rangarao Naidu Merchant 92, Farm Lands Ramdas Peth, Nagpur- I Mr. Lila Ram Sham Das Daswani Business Dera Baba Jaimal Singh, Dist. Amritsar R. B. Shankar Dass, B.A., LL.B. Advocate, Retd. Public Prosecutor Nakodar Road Jullundur City Mr. Damodar Dass, I.A.S. Government Service Deputy Secretary Rehabilitation Chandigarh S. Gulab Singh Bindra Retd. Govt. Servant Dera Baba Jaimal Singh Dist. Amritsar S. Gulab Singh Bindra, one of the oldest Satsangis, who was also initiated by Maharaj Baba Jaimal Singh Ji, and had lived and worked with the Great Master, Hazur Maharaj Sawan Singh Ji, for a very long time, was the first President of the Society. On his demise, His Highness Raja Sahib of Sangli, Shrimant Chintaman Rao Appa Sahib Patwardhan, K.C.S.I., Padma Bhushan, became the President. He was succeeded by Rani Lakshmi Bai Rajwade, M.R.C.S., w/o Major General G. R. Rajwade, Justice P.D Sharma succeeded her and in 1979 Mrs. Sheila Bharat Ram was elected President. The following is the list of the Members of the Society as it stands at present (1981):- Si. No. Name & Designation Occupation Address 1. Maharaj Charan Singh Ji Grewal (Patron) Farming Radha Soami Colony Beas, Dist. Amritsar 2. Mrs. Sheila Bharatram Housewife 25, Sardar Patel Road New Delhi 3. Mr. N. K. Gossain Business 13/7, Ariff Road Calcutta 4. Dr. Parvinder Singh Business 15/A Aurangzeb Road New Delhi 5. Mr. Krishin Babani Business Buona Casa Bldg. 2nd Floor Sir P. M. Road, Fort Bombay-400 001 6. Mr. B. K. Sethi Business Vinod Bhawan Ujjain-456 001 7. Dewan Iqbal Nath Service Dewan Villa Jammu 8. Mr. M. G. Singh Kashyap I. G. Police (Retd.) E-9 Radha Soami Colony, Dera 9. Mr.P.H.Desai Diplomatic Service (Retd.) C-13 Radha Soami Colony, Dera 10. Mr. E. R. Naidu Merchant 1-B Radha Soami Colony, Dera 11. Mr. K. S. Narang Retd. Vice Chancellor, Punjabi University Radha Soami Colony Beas 12. Mr. J. P. Bhargava Retd. Asstt. Income Tax Commissioner Radha Soami Colony Beas 13. Mr. Barkat Ram Retd. Chief Engineer Radha Soami Colony Beas 14. Mr. S. L. Sondhi (Secretary) Deputy Manager (Retd.) Scindia Steam Nav. Co. Radha Soami Colony Beas 15. AVM K. L. Sondhi Air Vice Marshal Radha Soami Colony Beas 16. Brig. G. S. Bal Retd. Army Officer Radha Soami Colony Beas MEMBERS OF THE EXECUTIVE COMMITTEE 1. Mr. K.S. Narang Chairman 2. Mr. Barkat Ram Member 3. Mr. J. P. Bhargava Member 4. Brig. G. S. Bal Member 5. Mr. S. L. Sondhi Secretary 9 GREAT MASTER S WILL, 1937 'A' COPY OF THE WILL OF THE GREAT MASTER MAHARAJ SAWAN SINGH JI DATED AND REGISTERED ON THE 30TH NOVEMBER 1937 (Stamped Paper) I, Sawan Singh (aged about 79 years) s/o Sardar Kabul Singh, caste Jat, resident of Dera Baba Jaimal Singh, Tehsil and District Amritsar do hereby declare :- That I own and possess properties of two kinds. First is my personal and ancestral, movable and immovable property, which I have either inherited from my ancestors or have acquired personally with money received from the Government as pay and pension. This property is situated in village Mehmansinghwala, District Ludhiana, and in villages Sikanderpur, Rasulpur, Kasan Khera etc., etc., in Tehsil Sirsa, Dist. Hissar. The second kind of property, movable and immovable, is the religious property which I have either inherited from my late Satguru Maharaj Jaimal Singh Sahib, or have myself acquired as the Spiritual Head of the (Religious Institute) Dera Baba Jaimal Singh, with the money which the satsangis of the Radha Soami Faith of the Dera have been offering from time to time as the Bhaint (offering to the Guru). The following are the details of this property of the second kind: 1. All the houses and lands (vacant sites) lying within the boundary walls of Dera Baba Jaimal Singh situated in the villages of Bal Sarai and Baraich; 2. The big Satsang Hall and other buildings, lands and vacant sites l0 GREAT MASTER'S WILL, 1937 lying outside the boundary walls of the Dera Baba Jaimal Singh situated within the villages of Bal Sarai and Baraich; 3. All the lands situated in the villages of Baraich and Bal Sarai; 4. The Kothi and lands situated in the village Buddha Theh, opposite the Beas Railway Station; 5. Kothi, with the land enclosed within the boundary wall, situated in Mohalla Raghunath Pura in Amritsar City; 6. Kothi, with the land surrounding it, situated on the Ravi Road, Lahore; 7. Satsang Ghar with land and shops appertaining to Satsang Ghar situated in Mohalla Ganda Nala, Rawalpindi; 8. Lands and houses situated in village Ghuman, Dist. Gurdaspur; 9. All the money deposited in various Banks in my name (except the money deposited by the satsangis in trust) who want to have houses built for themselves in the Dera, the list of which is given in detail in the Dera papers; 10. Kothi and the land surrounding it in Montgomery City; 11. Kothi and land in Kala Bag, Nathia Gali, Dist. Abbotabad (the land on which it is built belongs to the proprietors of the village); 12. Satsang Ghar with the Ahata in Jhelum City. All other movable property, shops and houses (except the above mentioned property of the second kind) is my personal and family property, which will be considered property of the first kind. I wish 11 GREAT MASTER'S WILL, 1937 that after me no dispute of any kind may arise, wherefore, being in full possession of my senses and in sound mind and of my own free will and consent make the following will :- That after my death, my children will succeed to the property of the first kind, viz., my two sons, Sardar Bachint Singh and Sardar Harbans Singh and my grandson, Sardar Satnam Singh will succeed to this property in equal shares in accordance with the Customary Law which governs my caste. My property of the second kind shall be inherited and owned by that person whom I shall nominate and appoint as my successor by a separate will to be the Spiritual Head of Dera Baba Jaimal Singh. He will be the full owner, like myself, of the property of the second kind and shall have the full power, as I have, to alienate it in any way he likes. A number of satsangis have built houses in the Dera Baba Jaimal Singh with my permission on the land belonging to me and in my possession on the condition that they and their descendants can reside in the Dera only so long as they have faith in the Master who for the time being is the Spiritual Head of the Dera and are considered by him to be suitable persons for residing in the Dera, otherwise they have no right to live in the Dera and I or my successor shall be authorised to eject them any time we liked. In the event of their ejectment, the satsangis concerned or their assignees will have no right of any sort to the land or the materials of the building. If any satsangi or his heir is desirous of transferring his house to any other satsangi of the Dera, he would do so with my permission, or after me, with the permission of my successor who may be the Spiritual Head of the Dera at the time. I have good fraternal relations with the other centres of Radha Soami Faith, but none of them has any concern with my property of the second kind, nor have I anything to do with their property. Similarly, no follower of any other religion, faith or creed has any interest in, or 12 GREAT MASTER'S WILL, 1937 concern or connection with my property of the second kind. I am the sole owner of the Dera and all properties connected therewith, and after me, my successor will likewise be the sole owner of these properties. I have therefore executed this will to serve as a record of my intentions. Dated 30th November, 1937 (Sd.) SAWAN SINGH Witness (Sd.) Har Narain Retd. E.A.C. Dera Baba Jaimal Singh. Witness :- (Sd.) Kala Singh Retd. Hony. Captain of Nussi. CODICIL. 1942 'B' COPY OF THE REGISTERED CODICIL DATED 7TH JULY 1942 I, Sawan Singh, s/o Sardar Kabul Singh, caste Jat, disciple of Hazur Maharaj Baba Jaimal Singh Ji, Radha Soami, resident of Dera Baba Jaimal Singh, Tehsil and Dist. Amritsar being in perfect bodily health, of sound mind and in full possession of my senses do hereby state as follows:- That I have already executed and have had registered a Will dated 30th November, 1937, but as I have, by purchase, acquired more religious property after the execution of the said Will, and have built houses on the many newly acquired lands, as I have been doing heretofore for the benefit and use of satsangis of Beas, I therefore consider it desirable to execute a codicil as under to the already executed Will:- 1. Two bungalows, namely Elsmere and Cosy Nook situated in Dalhousie including surrounding land, and lands and houses appurtenant thereto, all of which property is used either as my residence or for purposes of satsang or reugious discourses or for meditation; 2. Satsang Ghar at Multan with the buildings and lands appurtenant thereto; 3. Kothi in Parore, Dist. Kangra with the ground, lands and buildings appurtenant thereto; 4. Satsang Ghars in the Districts of Hoshiarpur and Kangra with all the rights appurtenant thereto; 14 CODICIL, 1942 5. Property and Satsang Ghar situated in Daska, District Sialkot; 6. Property and Satsang Ghar situated in Gujranwala; 7. Property of Satsang Ghar situated in Sialkot. All the aforesaid properties are used for my satsangs, discourses and meditation, and my children will not therefore have any right to or concern whatsoever with these properties, as in the case of the other religious properties which have been mentioned in my previous will. After me the ownership of these properties will vest in my successor nominated by me. He will have the same right over these properties as have been exercised by me during my life time. This is ancient tradition handed down by the Shabd Margi saints whose real home is Sachkhand and Anami that they are regarded by their followers and disciples as the very manifestation of God, accordingly all religious property standing in their name is considered their personal property in respect of which they have full right of transfer and disposal, and no one has any right whatsoever to interfere in the exercise of these absolute powers of theirs. However, such saints, in spite of being absolute owners, seldom use these properties or their income for their personal benefit, but donate (spend) all such properties and the income thereof for the uplift, welfare and well-being of their satsangis and for religious purposes. My Guru, Baba Jaimal Singh Ji Maharaj, the founder of Dera Baba Jaimal Singh Beas, has been one of such Perfect Masters, whose line is being perpetuated till today, and will continue to be perpetuated in future. I too have been following the same principle and have been meeting my expenses and those of my dependants from my personal income and the income from my own agricultural lands and other personal properties, details of which have already been given in my previous will. Religious properties owned by me and the income therefrom have never been used for my personal purposes or 15 CODICIL, 1942 those of my children. Hence this codicil has been executed by me for purposes of record which may be of use whenever needed. (Sd) SAWAN SINGH 26-4-42 Dated 26th April 1942 Scribe (Sd.) Har Narain, Retd. Extra Asst. Commissioner, Dera Baba Jaimal Singh Witness The testator dictated and signed this will in my presence. (Sd.) Munshi Ram M.A., Retd. P.C.S. Witness (Sd.) Balak Ram P.C.S. The testator dictated and signed this will in my presence. (Sd.) Chandar Bansi Retd. Civil Surgeon 26-4-42 16 ADMINISTRATION SCHEME, 1947 'C' SCHEME OF MANAGEMENT AND ADMINISTRATION Under the direction of Hazur Maharaj Sawan Singh Ji, Sant Sat Guru of Dera Baba Jaimal Singh, the following scheme has been drawn up for the management of the Radha Soami Institution and Colony known as Dera Baba Jaimal Singh, and all lands, houses, Satsang Ghars and all property, movable and immovable relating thereto wherever it may be in the whole of India and abroad and all matters and affairs connected therewith. Three Committees are to be set up, under the Presidentship of Maharaj Ji himself to be known as (1) General Committee (2) Administrative Committee (3) Managing Committee 1. The General Committee shall consist of members whose names are given in Schedule I appended hereto. Its functions shall be of an advisory riature and it shall meet at least once a year or more often if so directed by the President. S. B. Jagat Singh, retired professor, Agricultural College, shall be the Vice President, who shall preside in the absence of Sri Hazur Maharaj Ji, the President; R. S.L. Munshi Ram shall be the Secretary of this Committee. 2. The Administrative Committee shall consist of members whose 17 ADMINISTRATION SCHEME, 1947 names are given in Schedule II appended hereto. Maharaj Ji shall be the President of this Committee and S. B. Jagat Singh shall be its Vice President. R. S. L. Munshi Ram shall act as the Secretarv of this Committee. This Administrative Committee shall consist of Chief Sevadars who shall be considered heads of departments entrusted to them and shall be responsible for the smooth, honest and efficient working of their respective departments for the maximum good of the Radha Soami Satsang, Dera Baba Jaimal Singh and its votaries and property. The duties entrusted to the various members of this Committee are set forth in Schedule II appended here to. In case the individual members of this Committee wish to consult theother members it will be open to them to do so and the President and Vice President can, in their discretion, convene a meeting of the whole or part of Administrative Committee for any purpose and at any time. 3. The Managing Committee shall be deemed the Chief Executive for t he management of all matters connected with the Radha Soami Institution at Dera Baba Jaimal Singh and all other Institutions attached thereto and all property held by them whether such matters are religious or secular. The Administrative Committee shall work under the control and direction of the Managing Committee in all matters without exception while all financial and monetary affairs shall be in the sole charge of the Managing Committee. This Managing Committee shall consist of Hazur Maharaj Ji, President, S. B. Jagat Singh, Vice President, R. S. L. Munshi Ram,S. Harbans Singh, S. Bachint Singh and Mr. Radha Kishan Khanna, Advocate, Members. R. S. Munshi Ram shall be the Secretary and Cashier of this Committee and shall be responsible for the upkeep of proper and regular accounts and the proper handling of all money and money matters as well as for the running of the Office and the maintenance of necessary registers and books. It has been further directed by Hazur Maharaj Saw an Si ngh Ji that ADMINISTRATION SCHEME, 1947 this arrangement shall continue after his demise and that in that event S. B. S. Jagat Singh shall be the President of all the three Committees; and all the immovable property everywhere shall stand in his name as religious and spiritual property; and shall not be regarded his private and personal property. 2 0-9-47 (Sd.) SAWAN SINGH Witness (Sd.) Radha Kishan Khanna Advocate Witness · (Sd.) Munshi Ram Retired P.C.S. 19 GENERAL COMMITTEE, 1947 SCHEDULE I NAMES OF MEMBFRS OF THE GENERAL COMMITTEE 1. All members of the Managing Committee 2. All members of the Administrative Committee 3. Bakshi Chanan Shah, Assistant Commissioner, Income Tax 4. Lala Ram Nath Luthra, D.C. 5. L. Prabhu Dayal, Sub Judge 6. Mehta Rang Lal, Cotton Cloth 7. Mr. Rameshwer Dayal Mathur, P.C.S. 8. S. Bachitter Singh, P.C.S. 9. R. B. Sheo Dhian Singh 10. Babu Hem Chunder of Delhi 11. S. Gurbaksh Singh of Delhi 12. L. Nand Lal, Bar-at-Law 13. Bhagat Kundan Lal 14. Mehta Isher Singh of Delhi 15. L. Ramoo Shah - Lucknow 16. L. Baldev Saha - Lucknow 17. L. Dma Nath - Lucknow 18. L. Babu Ram - Lucknow 19. L. Arur Chand - Amritsar 20. L. Brij Lal - Amritsar 21. L. Ainar Nath - Amritsar 22. L. Nathu Ram Bhatnagar - Amritsar 23. Prof. Guran Lal - Amritsar 24. Mr. S. S. Bhargava of Dehra Dun 25. Mr. Amarnath Bhargava of Delhi 26. Mr. Sadhu Singh - Ghuman 27. Mr. Dalip Singh - Ghuman 28. Mr. Balwant Singh 29. Mr. Bur Singh - Veela 30. Mr. Arjan Singh - Veela 31. Mr. Kishan Singh Lambardar - Varaich 32. Mr. Chanan Singh - Varaich 33. Mr. Ram Singh, Vadala 34. Mr. Ramo Mull - Buland Shahr 35. Mr. Gainda Ram ~ Buland Shahr 20 GENERAL COMMITTEE, 1947 36 Mr. T. T. Bhavnani - Karachi 37. Dewan Leela Ram - Karachi 38. Bawa Som Nath - Bombay 39. Mr. Dhondhi Ram Bombay 40. S. Pratap Singh Dogra - Dist. Hoshiarpur 41. Prof. Lekh Raj - Dist. Hoshiarpur 42. Mrs. Dharam Devi - Dist. Hoshiarpur 43. Mr. Prem Singh - Dist. Hoshiarpur 44. Mr. Dev Raj - Dist. Hoshiarpur 45. R. S. Gian Chand - Dist. Hoshiarpur 46. Pt. Lal Chand - Dist. Hoshiarpur 47. Thakur Dyal Singh - Dist. Kangra 48. Mr. Narot Chand - Dist. Kangra 49. L. Bhagat Ram - Dist. Kangra 50. L. Kartar Chand - Dist. Kangra 51. Subedar Vakil Singh - Dist. Kangra 52. Master Sarwan Singh - Dist. Kangra 53. Daffadar Nand Singh - Dist. Kangra 54. Mr. Bannoo Ram - Dist. Kangra 55. Mr. Kishen Dayal - Dist. Kangra 56. Mr. Piara Singh J - Dist. Kangra (Sd.) SAWAN SINGH 21 ADMINISTRATIVE COMMITTEE, 1947 SCHEDULE II NAMES AND FUNCTIONS OF THE MEMBERS OF THE ADMINISTRATIVE COMMITTEE Hazur Maharaj Sawan Singh Ji, President Overall control and supervision. S. B. S. Jagat Singh, Vice President In charge agricultural lands in the name of Hazur Maharaj Ji at Dera Baba Jaimal Singh and all immovable property at Dera Baba Jaimal Singh and at all places in India and abroad except villages Sikanderpur, Rasulpur Then, Kasan Khera and Derbi in District Hissar, as well as Satsang Char at Sirsa and also with the exception of lands in village Mehmarisinghwala in Ludhiana District which are the private and personal property of Hazur Maharaj Ji. Also jointly responsible for all financial and money matters. R. S. L. Munshi Ram, Secretary Responsible for and in charge of all financial and money matters and for the maintenance of accounts, records and books, etc. S. Harbans Singh S/o Hazur Maharaj Ji S. Bachint Singh S/o Hazur Maharaj Ji Jointly responsible for all financial and money matters. Mr. Radha Kishan, Advocate Do. and for all legal affairs. ADMINISTRATIVE COMMITTEE, 1947 L. Trilok Chand - Responsible for and in charge of engineering & architectural affairs. Dr. Dewan Chand - In charge of medical affairs and public health. S. Hazara Singh Ji - ointly sub charge of medical and health. Bh. Shadi Ji - In charge of workshop and mechanical engineering.
S. Kirpal Singh - In charge of the accommodation of Satsangi pilgrims to the Dera. Jointly responsible for holding Satsangs (sermons & preachings) and for spiritual literature.S. Jagat Sirigh, Jat of Varaich - In sub charge of all agricultural matters under the direction and control of S. B. Jagat Singh. S. Gopal Singh Latha - In sub charge of the accommodation and comfort of Satsangi pilgrims under the direction and control of S. Kirpal Singh and in charge of the clothing stores. S. Gulab Singh Mr. B. Rameshwar - Responsible jointly for holding Satsangs and sermons and preachings. S. Gokal Singh Do. and also Civil Supply Officer for the Dera under the control and direction of R. S. L. Munshi Ram. Malik Han Ram L. Dewan Chand L. Jagan Nath - Jointly in charge of and responsihle for all langar affairs. Subedar Major Shiv Singh, C.B.l. - In charge of Watch and Ward of Dera Baba Jaimal Singh. Pt. Sadhu Ram, Pleader - In charge of Seva Samiti of Dera Baba Jaimal Singh. 23 ADMINISTRATIVE COMMITTEE, 1947 Khalifa Niamat Rai R. B. Gulwant Rai Bibi Lajo - Jointly responsible for legal affairs and for interviewing Officers. In charge of the accommodation and amenities for the female Satsangi pilgrims. Bibi Rakhi - In charge of the cooking of food in the langar. (Sd.) SAWAN SINGH 24 CODICIL, 1947 'D' CODICIL OF THE GREAT MASTER DATED 24TH SEPTEMBER 1947 I, Sawan Singh, s/o Sardar Kabul Singh, Jat, Spiritual Head of Radha Soami Satsang, Dera Baba Jaimal Singh, Tehsil and District Amritsar, in full possession of my senses, and after giving most careful thought and consideration to all relevant matters, state that my private and personal property is situated in village Mehmansinghwala, Tehsil and District Ludhiana, and in villages Sikanderpur, Rasulpur Thehri, Kasan Khera and Durbi, Tehsil and Dist. Hissar, which I have already bequeathed by my will to my children who shall be absolute owners of all this property after me. There is a Satsang Char at Sirsa. Half of its land, which is towards the town, is religious property and the other half which is on the western side is the personal and private property of my son, Sardar Harbans Singh. The management and control of this Satsang Char in all respects shall remain in the hands of my children. Besides the above-mentioned property, considerable religious property, movable and immovable, lands and buildings situated in Dera Baba Jaimal Singh, and in villages Balsarai and Varaich in Dist. Amritsar, and also cash and accounts in Banks are in my name, as also Satsang Chars with properties attached thereto in the towns and districts of Amritsar, Lahore, Cujranwala, Jhelum, Rawalpindi, Montgomery, Multan, Lyallpur, in Nathia Cali and District Hazara, in the towns and Dists. of Sialkot and Dalhousie, in Chuman and other villages of Curdaspur District, in Sangla Hill, Jaranwala and Sheikhupura District, and in various places in the Districts of Hoshiarpur, Kangra and in the town and district of Jullundur, in Delhi, in Quetta (Baluchistan) and in Sindh, etc. etc., with which my children have no concern or connection. Since 1903-1904 I have been serving the Radha Soami Satsang as its Spiritual Head, but now I have reached the age of ninety years, and on account of old age cannot myself attend to all my duties wherefore I have appointed three committees, one of which is called the Managing 25 CODICIL, 1947 Committee of which I shall be the President and Sardar Bahadur Jagat Singh, retired Professor, Agricultural College, Lyalipur, the Vice President. I have also nominated the members of this Committee and their names are given in a separate note in English. All money matters shall be dealt with by this Committee and it shall also control and manage all the affairs connected with the Dera Baba Jaimal Singh and its properties and all the Satsang Ghars situated in various places, and all business transactions concerning the Radha Soami Satsang, Dera Baba Jaimal Singh. Another Committee which I have appointed, called the Administrative Committee, shall consist of the workers of the Dera, their names and duties being given in the note referred to above. This Committee shall work in accordance with the instructions and under the control of the Managing Committee which shall have the authority to change the membership of the Administrative Committee by substitution, addition or reduction. Besides these two Committees, another Committee called the General Advisory Committee has been set up-the names of its members being given in the note referred to above. All these three Committees shall work under my supervision and presidentship as long as I am alive. After me, Sardar Bahadur Jagat Singh shall be the President of all these three committees, and all the above-mentioned religious properties shall be transferred to him, and mutated in his name in Government records. But this property shall not be considered his personal or private property. I have made this arrangement during my life time in order to get free from worldly affairs and spend my time in meditation, and thus allow myself more rest and comfort. After me all this arrangement shall continue and all the three Committees shall continue functioning. Dated 24-9-47 Sd.) SA WAN SINGH Witness (Sd.) Munshi Ram Retd. P.C.S. Witness (Sd.) Radha Kishan Khanna Advocate 26 GREAT MASTER 'S WILL, 1948 TRANSLATION IN ENGLISH OF THE LAST WILL OF THE GREAT MASTER MAHARAJ BABA SAWAN SINGH JI I, Sawan Singh, son of Sardar Kabul Singh, caste Grewal Jat, Gaddi Nasheen (Present Master at the Spiritual Centre) of Dera Baha Jaimal Singh, in the Tehsil and District of Amritsar, do hereby make the following Will:- Before this, wills concerning my private properties and that of Satsang properties, have been made by me, but up to this time I have not nominated any person to succeed me as the Gaddi Nasheen (Spiritual Head) of the Dera. So, now, in my full senses and with my free will, I do hereby appoint Sardar Bahadur Jagat Singh, IYI.A., Retired Professor, Agricultural College, Lyallpur, as my successor at Dera Baba Jaimal Singh and all the Satsangs connected with it. After me he will perform all the acts and duties that I have been performing so far. In witness thereof, I made this will to be of use when needed. Dera Baba Jaimal Singh, Dated 20th March, 1948 Scribe Munshi Ram Secretary Witness Bachint Singh (Eldest son of the Great Master) Signature of the testator SA WAN SJNGH Witness Charan Singh (Advocate) 27 GREAT MASTER'S WILL, 1948 NOTE ON THE WILL BY DR. SCHMIDT The testator, who is under my treatment, read this document twice himself in my presence and it was read over to him by his Secretary Lala Munshi Ram. The Testator Sardar Sawan Singh put his signature on it in my presence. I certify that he is at the time in full possession of his senses and signed it on his own free will. (Sd.) Dr. Pierre Schmidt of Geneva (Switzerland) 1.30 pm. 20th March, 1948 Seal of the Registrar, (Sd.) Curbachan Singh Jullundur Sub-Registrar 28 SARDAR BAHADUR MAHARAJ JI'S WILL, 1951 'F' WILL OF MAHARAJ SARDAR BAHADUR JAGAT SINGH JI DATED THE 22ND OCTOBER 1951 I, Sardar Bahadur Jagat Singh, s/o Sardar Bhola Singh, caste Jat Sikh, Spiritual Head of Dera Baba Jaimal Singh, Tehsil and District Amritsar, do hereby declare That I am seriously ill these days and there is no knowing how long I shall live, wherefore, being in full possession of my senses and of my own free will and consent, I make this Will. That so long as I am alive, I shall be the absolute owner of the Dera Baba Jaimal Singh and all the properties appertaining thereto. After me, Sardar Charan Singh Grewal, s/o Sardar Harbans Singh Crewal, caste Jat Sikh, resident of Sikanderpur, Tehsil Sirsa, District Hissar, will be the Spiritual Head of Dera Baba Jaimal Singh, and will be the sole and absolute owner of all properties, movable and immovable, cash, deposits in the Banks, and all the Satsang Chars attached to the Dera Baba Jaimal Singh in the same manner in which the late Baba Sawan Singh Ji and myself have been their owners. However, this Will will not affect in any way my personal and ancestral properties. Hence I have executed this Will to serve as a record of my intentions. I also declare that Sardar Charan Singh will also hold Satsangs and bestow initiation as I had been doing. Scribe (Sd.) Munshi Ram, Secretary, Dera. 22-10-1951 (Sd.) JAGAT SINGH 22-10-1951 29 SARDAR BAHADUR MAIIARAJ JI'S WILL, 1951 I certify that testator S. B. Jagat Singh has been for the last one month and still is under my treatment and that he is in the full possession of his senses at this time. D/- 22nd October 1951 Witnesses Daryailal Kapur, Ex-Finance Secretary Kapurthala Government, at present at Dera. 22-10-1951 Balwant Singh, F.R.C.S. Retired Chief Medical Ofhcer, Kashmir. Laichand Dharmani, P.A.S., Agricultural Chemist II, Punjab, on leave at Dera. Gurdial Singh, Notary Public, Jullundur, 22-10-51 Bachint Singh Grewal 22-10-51 30 TRUST DEED, 1957 'G' TRUST DEED KNOW ALL MEN BY THESE PRESENTS Whereas the Radha Soami Satsang Beas was founded by Hazur Maharaj Sant Sat Guru Baba Jaimal Singh Ji who initiated a large number of persons in the tenets of Radha Soami Faith. Some property was acquired by him for the purpose of advancement of the said Mat. He was succeeded by Hazur Maharaj Sant Sat Guru Shri Sawan Singh Ji who initiated about two lacs of persons in the said tenets and out of the BHAINT developed and acquired more property. According to the tenets of the Radha Soami Faith Beas such property vests in the Sant Sat Guru of the Dera and he can deal with it as he likes. Hazur Maharaj Sant Sat Guru Shri Baba Sawan Singh Ji by his Wills bequeathed all such property (PARMARTHI PROPERTY) to Shri Hazur Maharaj Baba Jagat Singh Ji. He too developed and added some property and by his Will bequeathed the same to me. I and my predecessors have been using the income from the property and the property for the sole benefit of the Satsangis attached to the Radha Soami Colony (Satsang) Beas. The number of the Satsangis has, however, grown very large and it has become necessary to devote more and more time for their spiritual needs. I have decided to make certain arrangements for the management of the PARMARTHI PROPERTY which is vested in me and as a first step I hereby declare myself as the sole trustee of the following properties for the benefit of the aforesaid Satsangis, present and future: LIST OF PROPERTIES I. All the lands comprised in the abadi of Dera Baba Jaimal Singh situated in Village Waraich and Balsarai, Tehsil and District Amritsar, TRUST DEED, 1957 along with all the buildings, structures, wells, tube-wells, water-tanks, houses, tenements, grounds, workshops, roads, open spaces, trees, water pipes, store houses, Satsang Chars, pathways, water and electric connections, sheds, shops, library, dispensary, kitchens, which belong; to me or are under my management and control with all rights appurtenant thereto. 2. All the lands of every description, whether waste or agricultural, owned by me or under my management and control along with a share in Shamilat Deh as well as wells, tube-wells, buildings, structures, trees, pathways, roads, rights to irrigation channels and canal-water, situated in village of Balsarai and Waraich and Budha Theh as well as Wadala Kalan, Tehsil and district Amritsar. 3. The Satsang Ghar with the lands, trees, wells, grounds, houses, and all structures, situated on Majitha Road, Amritsar, with all rights of easement and canal water, etc. etc., appurtenant thereto belonging; to me. 4. All the lands, with trees, wells, buildings and other structures standing on them along with rights in Shamilat Deh, rights to irrigation and canal water and all rights appurtenant thereto belonging to me or under my control and management situated in the villages of Ghoman and Weela Bajju of Tehsil Batala, District Curdaspur. 5. The Satsang Chars at Paror, Tehsil Palampur and Bahota, Tehsil Hamirpur District Kangra with buildings, pathways, open spaces, quarters, trees and all lands and other rights appertaining to them bel9nging to me or under my management and control. 6. The lands with buildings known as Satsang Ghar belonging to me or under my control and management and situated at Hoshiarpur, Phagwara, Ludhiana, Jullundur City, Karnal, Rohtak, Sirsa, Ambala Cantt., Meerut and Saharanpur and Satsang Bhawan, 7, Daryaganj, Delhi. I TRUST DEED, 1957 7. The Bungalow No. 109 with Its compound, trees and servahts' quarters and boundary wall situated at Church Road, Ferozepore Cantt. belonging to me. 8. All the lands situated at New Pusa Road, Delhi included in the areas of Khampur village, with all structures, trees, Water pipes and all rights appurtenant to the lands, and belonging to me. 9. The lands owned by me in Greater Bombay, and situated in Bandra, Bombay State. 10. The houses with their cQmpounds and lands appurtenant thereto, and trees, servants' quarters, kitchens, water and electric connections, rights of easement, pathways, etc. etc., situated at Dalhousie and known as Ellesmere, Cosy Nook and Holly Lodge Annexe which are my property. 11.. The lands, agricultural or otherwise, with houses, buildings, trees, pathways and shops and other structures, situated in villages Bret and Bhater at Kalu-Ki-Bar, Tehsil Una, District Hoshiarpur with rights in Shamilat Deh, wells and all other rights of every kind, which belong to me. 1 2. All Satsang Ghars with lands appurtenant thereto situated anywhere in the District of Amritsar, Curdaspur, or Hoshiarpur and belonging to me or under my control or management. 1 3. · The site of Satsang Ghar at Mandi (H. P.) along with all structures, water-channels, trees, plants, springs, waterpools, pathways, rights of easement and irrigation, belonging to me. 14. A plot for Satsang at Ratlam with all rights appurtenant thereto. 15. A plot (No. 2) at Chandigarh belonging to me and situated in Sector 9-A. 33 TRUST DEED, 1957 THE OBJECTS OF THE TRUST ARE AS FOLLOWS: 1. Diffusion of knowledge useful advancement according to the traditions Faith as propounded by the Sant Sat Guru (D era Baba Jaimal Singh). for spiritual and moral and tenets of Radha Soami of Radha Soami Colony Beas 2. To provide and make arrangement for holding Satsangs (Religious Sermons) and Bhandaras at the Colony and other places. 3. To run a Langar (Kitchen for providing free meals) and lodgings for the Sadhus, Sewadars, Satsangis and others and to look after their comforts and needs. 4. To arrange for printing, publication, sale as well as dissemination of literature on Radha Soami Faith in India and abroad. 5. To run a hospital or dispensary at the said Colony. 6. To run a library and reading-room in the Colony. 7. To look after, manage, expand and develop the Radha Soami Colony Beas and Satsang Chars as well as other properties belonging to the Radha Soami Satsang Beas. I shall have the right and power to transfer the same to other trustee or trustees who agree and are willing and prepared to carry out the objects of this trust. In token whereof I hereby set my hand on this indenture as a declaration of trust, this twenty-fourth (24th)day of October, 1957. Under article 64 of the Indian Stamp Act, I have executed this deed on a stamp paper of Rs. 30/-. (Sd.) CHARAN SINGH GREWAL 24-10-1957 Witness (Sd.) Munshi Ram, M.A. Retired P.C.S., Resident of Dera Baba Jaimal Singh, District Amritsar 24-10-1957 Witness (Sd.) Rao Sahib Thakur Shiv Dhyan Singh Pisawah Fort, Distt. Aligarh 24-10-1957 34 TRU5T DEED, 1957 This deed is presented by Shri Hazur Charan Singh Grewal Ji Maharaj ("The Executant") slo Sardar Harbans Singh Crewal, aged 41 years, Crewal Jat Sikh of Dera Baba Jaimal Singh, Tehsil and district Amritsar, regarding his immovable property in villages Baret and Bhatter at Kalu ki Bar in Thana Amb, Tehsil Una and at other places in India in the office of the Hony. Sub Registrar Una on Friday the 25th October between 1-00 p.m. and 2-00 p.m. for Registration. Executant Shri Hazur Charan Singh Grewal Ji (Sd.) CHARAN SINGH GREWAL (Sd.) L. C. Dharmani 25-1 0-57 Hony. Sub Registrar The contents of this deed have been read by the Executant Shri Hazur Charan Singh Grewal Ji Maharaj, who admits them to be correct. The Executant is known to me. Executant Shri Hazur Charan Singh Crewal Ji Maharaj (Sd.) CHAR AN SINGH GREWAL 25-10-57 (Sd.) L. C. Dharmani 25-10-57 Hony. Registrar Una (Hoshiarpur) Note : The deed is signed by the Executant in my presence. (Sd.) L.C. Dharmani 25-10-57 Hony. Sub Registrar, Una (Hoshiarpur) 35 DEED OF TRANSFER, 1957 'H' DEED OF TRANSFER Whereas I, S. Charan Singh Grewal, s/o S. Harbans Singh Grewal, Jat Sikh, resident of Dera Baba Jaimal Singh, Tehsil and District Amritsar, am a sole trustee by virtue of the registered trust deed dated 24-10-1957 of the properties described in the attached list and the aims and objects of the trust are the same as those of the registered Society named Radha Soami Satsang Beas. And whereas the aforesaid registered Society lacks funds, property or income requisite to fulfil those aims and objects and I am desirous that the aims and objects of the trust should be pursued and carried out with undivided attenhon. Now, therefore, I hereby transfer all these properties mentioned in the attached list and of which I am the sole trustee, in favour of the above mentioned Religious and Charitable Society as a trustee. The Society shall, as a trustee, use, spend and utilize all these properties and their income as well as any other property or properties vvhich I may transfer to it from time to time and any property which the said Society may acquire, with my consent, hereafter from any source whatsoever, in the advancement, fulfilment and carrying out of these objects and purposes. The Society shall have the same rights and powers and authority as is vested in it by its Rules and Regulations. LIST OF PROPERTIES 1. All the lands comprised in the abadi of Dera Baba Jaimal Singh situated in village Waraich and Balsarai, Tehsil and District Amritsar, alongwith all the buildings, structures, wells, tube-wells, water-tanks, houses, tenements, grounds, workshops, roads, open spaces, trees, water pipes, store houses, Satsang Ghars, pathways, water and electric 36 DEED OF TRANSFER, 1957 connections, sheds, shops, library, dispensary, kitchens, which belong to me or are under my managenlent and control with all rights appurtenant thereto. 2. All the lands of every description whether waste or agricultural owned by me or under my management and control along with a share in Shamilat Deh as well as wells, tube-wells, buildings, structures, trees, pathways, roads, rights to irrigation channels and canal-water, situated in village of Balsarai and Waraich and Budha Theh as well as Wadala Kalan, Tehsil and District Amritsar. 3. The Satsang Ghar with the lands, trees, wells, grounds, houses, and all structures situated on Majitha Road, Amritsar, with all rights of easement and canal water, etc. etc., appurtenant thereto belonging to me. 4. All the lands, with trees, wells, buildings and other structures standing on them along with rights in Shamilat Deli, rights to irrigation and canal water and all rights appurtenant thereto belonging to me or under my control and management situated in the villages of Choman and Weela Bajju of Tehsil Batala, District Gurdaspur. 5. The Satsang Ghars at Paror, Tehsil Palampur and Bahota, Tehsil Hamirpur, District Kangra with buildings, pathways, open spaces, quarters, trees and all lands and other rights appertaining to them belonging to me or under my management and control. 6. The land with buildings known as Satsang Ghar belonging to me or under my control and management and situated at Hoshiarpur, Phagwara, Ludhiana, Jullundur City, Karnal, Rohtak, Sirsa, Ambala Cantt., Meerut and Saharanpur and Satsang Bhawan, 7, Daryagani, Delhi. 7. The Bungalow No. 109 with its compound, trees and servants' quarters and boundary wall situated at Church Road, Ferozepore Cantt. belonging to me. 8. All the lands situated at New Pusa Road, Delhi, included in the areas of Khampur village, with all structures, trees, water pipes and all rights appurtenant to the lands, and belonging to me. 37 DEED OF TRANSFER, 1957 9. The lands owned by me in Greater Bombay, and situated in Bandra, Bombay State. 10. The houses with their compounds and lands appurtenant thereto, and trees, servants' quarters, kitchens, water and electric connections, rights of easement, pathways, etc. etc., situated at Daihousie and known as Eljesmere, Cosy Nook and Holly Lodge Annexe which are my property. 11. The lands, agricultural or otherwise, with houses, buildings, trees, pathways and shops and other structures, situated in villages Bret and Bhater at Kalu-Ki-Bar Tehsil Una, District Hoshiarpur with rights in Shamilat Deb, wells and all 6ther rights of every kind, which belong to me. 1 2. All Satsang Ghars with lands appurtenant thereto situated anywhere in the district of Amritsar, Curdaspur and Hoshiarpur and belonging to me or under my control or management. 1 3. The site of the Satsang Ghar at Mandi (H.P.) along with all structures, water-channels, trees, plants, springs, waterpools, pathways, rights of easement and irrigation, belonging to me. 14. A plot for Satsang at Ratlam with all rights appurtenant thereto. 15. A plot (No. 2) at Chandigarh belonging to me and situated in Sector 9-A. In token whereof I hereby set my hand on this indenture as a transfer by one trustee to another this twenty-fifth (25th) day of October,1957. A stamp of Rs. 7/8 under article 62 of the Indian Stamp Act has been used. (Sd.) CHARAN SINGH GREWAL 25-10-57 Witness (Sd.) Rai Saheb Munshi Ram, M.A. Retired P.C.S. Resident of Dera Baba Jaimal Singh D,istnct Amritsar 25-10-57 Witness (Sd.) Rad Sahib Thakur Shiva Dhyan Singh - Pisawah Fort, Dist. Aiigarh 25-10-57 38 CERTIFICATE OF REGISTRATION, 1957 'I' MEMORANDUM, RULES & REGULATIONS COPY CERTIFICATE OF REGISTRATION OF SOCIETIES ACT XXI OF 1860 No.92, 1957-1958 I hereby certify that "Radha Soami Sat Sang Beas" Seal of The Registrar of Companies Punjab has this day been registered under the Societies Registration Act XXI of 1860 Given under my hand at Jullundur this 11th day of October, One Thousand Nine Hundred and Fifty-seven. Fee Charged Rs. 50.00 (Rupees Fifty only) (personal signature) REGISTRAR OF COMPANIES PUNJAB & HIMACHAL PRADESH 40 RADHA SOAMI SATSANG BEAS SOCIETY, 1957 MEMORANDUM OF ASSOCIATION NAME 1. The Society shall be called Radha Soami Satsang Beas. 2. The Registered Office of the Society shall be at Radha Soami Colony Beas, District Amritsar, provided that the office may be shifted to any other place convenient for the purposes, if a resolution to that effect is introduced with the permission in writing of the Patron and is passed at a special meeting of the Society with not less than 2/3rd majority of votes of the members present. OBJECTS The objects of the Society are as follows:- 1. Diffusion of knowledge useful for spiritual and moral advancement according to the traditions and tenets of Radha Soami Faith as propounded by the Sant Sat Gurus of Radha Sdami Colony Beas (Dera Baba Jaimal Singh.) 2. To provide and make arrangement for holding Satsangs (religious sermons) and Bhandaras at the Colony and other places. 3. To run a Langar (kitchen for providing free meals) and lodgings for the Sadhus, Sewadars, Satsangis and others and to look after their needs. 4. To arrange for the printing, publication, sale as well as dissemination of literature on Radha Soami Faith in India. 5. To establish and/or run a hospital and/or dispensary at or near the said Colony. 40 EXECUTIVE COMMITTEE& MEMBERS, 1957 6. To run a library and reading room in the Colony 7. To look after, manage, expand and develop the Radha Soami Colony Beas and Satsang Ghars as well as other properties belonging to the Society. 8. The Society by its unanimous Resolution in Special Meeting convened for tile purpose and with the approval of the Patron in writing, may add any one or more like objects and amend or alter any of the above mentioned objects. 9. The names, addresses and occupations of the Governing Body described in the Rules as, "Executive Committee Radha Soami Satsang Beas" are as under :- MEMBERS OF THE EXECUTIVE COMMITTEE Name Occupation Address Signature Rai Sahib Munshi Ram, M.A. Retired District and Sessons Judge Radha Soami Colony P.O. Dera Baba Jaimal Singh Beas Dist. Amritsar Sd. Munshi Ram Mr. Ramji Dass Ahiuwalia, M.A. Retired Agent Imperial Bank of India Radha Soami Colony P.O. Dera Baba Jaimal Singh Beas Dist. Amritsar Sd. R. D. Ahluwalia Diwan Lila Ram Sham Dass Daswani Retired Businessman Radha Soami Colony P.O. Dera Baba Jaimal Singh Beas Dist. Amritsar Sd. L. S. Daswani MEMBERS OF THE SOCIETY Name Occupation Address Signature Charan Singh Grewal Farming Dera Baba Jaimal Singh Sd. Charan Singh Jagmohan Lal Bhatnagar Retired Vice Principal Kamra Road Kapurthala Sd. Jagmohan Lal Bhatnagar R. S. Munshi Ram, M.A. Retired District and Sessions Judge Radha Soami Colony, Beas Sd. Munshi Ram Parkash Vati Sud, M.L.A. Deputy Minister Social Welfare U.P. 7, Bandariya Bagh Lucknow Sd. Ramji Dass Ahluwalia, M.A. Retired Agent Impenal Bank of India Radha Soami Colony, Beas District Amritsar Sd. R. D. Ahluwalia Malik Radha Kishan Khanna, M.A., LL.B. Advocate Kutchery Road Hissar Sd. Radha Kishan Khanna Tara Chand Aggarwal, P.C.S. Deputy Custodian.General, Government of India, New Delhi 7/2, Roop Niagar Delhi-7 Sd. Tara Chand Aggarwal Kishori Lal Bhargava Business 1 798, Chandni Chowk, Delhi Sd. K.L. Bhargava Someshwar Sahai Bhargava Ice Manufacturing 14, Tilak Road Dehra Dun Sd. S.S. Bhargava E. Rangarao Naidu Merchant 92, Farm Land Ramdas Peth Nagpur- 1 Sd. E.R. Naidu Lila Ram Sham Dass Daswani Business Dera Baha Jaimal Singh District Amritsar Sd. L.S. Daswani R B. Shankar Dass, B.A., L.L.B. Advocate, Retired Public Prosecutor Nakodar Road Jullundur City Shankar Dass R.B. Darnodar Das, 1.A.S. Government Service Deputy Secretary Rehabilitation Chandigarh. Sd. Darnodar Das S. Gulab Singh Bindra Retired Government Service Dera Baha Jaimal Singh, Beas Sd. Gulab Singh Attested T. P. Bolakani, Retired Executive Engineer Dera Baba Jaimal Singh, Beas. 42 R.S.S.B. SOCIETY REGULATIONS RULES AND REGULATIONS 1. The Society has been constituted as desired by the Sant Sat Guru Shri Charan Singh Ji Maharaj and will be called Radha Soarni Satsang Beas. 2. The Registered Office of the Society shall be at Radha Soami Colony Beas, District Arnritsar, provided that the Office may be shifted to any other place convenient for the purposes, if a resolution to that effect is introduced with the permission in writing of the Patron and is passed at a special meeting of the Society with not less than 2/3rd majority of votes of members present. 3. (i) There shall be a Patron of the Society, and S ant Sat Gurti Shri Charan Singh Ji Maharaj will be the first Patron. (ii) If any successor is nominated by the said Patron as Sant Sat Guru he shall succeed him as a Patron after him. The Sant Sat Guru who succeeds him would have similar powers of nominati6n and so will his successor and so on. (iii) If no successor is nominated by the Sant Sat Guru for the time being then the rnernbers of the Society unanimously may elect, as its Patron , a person, who has been duly initiated by a Sant Sat Guru of the Radha Soami Colony, Beas. (iv) If the members are not unanimous, the adult male lineal descendants of Shri Hazur Sant Sat Guru Shri Sawan Singh Ji Maharaj who may be alive at that time as well as the members of the Society may elect by 2/3rd majonty of the votes a member of the Society as its Patron. (v) In the event of there being no Patron for the time being, his powers and functions shall vest in the Chairman of the 43 R.S.S.B. SOCIETY REGULATIONS Executive Committee till a Patron is appointed in accordance with tile rules and any act done by the Chairman in exercise of the powers of the Patron shall be valid and lawful as if it had been done by a Patron. (vi) But no Patron elected as above and no Chairman of tile Executive Committee carrying on the functions of a Patron shall be Sant Sat Guru. He will have 4ie rights and functions of a Patron only. MEMBERS 4. (i) There shall be a roll of members and the members subscribing the memorandum shall sign the same and any person who is admitted to membership according to rules and regulations of the Society shall sign the roll of members and shall thereupon have all the rights of a member (ii) There shall be no subscription payable by any member. (iii) There shall ordinarily be 11 members of the Society including the Patron but the Patron may in his discretion add and nominate a member or members not exceeding six in number and on nomination these members will have the same rights as other members. (iv) A member shall hold office during his life time unless he ceases to be a member earlier as provided hereafter. (v) A member but not the Patron who fails to attend three consecutive meetings of the Society shall cease to be a member unless he is exempted from attending the meetings by the Executive Committee. 44 R.S.S.B. SOCIETY REGULATIONS (vi) If the activities of any member are harmful to the interest of the Society or the same are not in accordance with the tenets of Radha Soami faith or he has become physically or mentally incapable of carrying on his duties he may be removed by a resolution passed in an ordinary General Meeting of the Society by majority of votes. The member so removed may, however, within a month of the intimation of the resolution appeal to the Patron and his decision shall be final. The Patron, however, cannot be removed by the Society. (vii) Any member may resign his membership from the Society but he shall continue to be a member till his resignation is accepted by the Secretarv of the Executive Committee. (viii) In case of there being any vacancy for any reason whatsoever the Patron of the Society may nominate another Satsangi in his place. (ix) Quorum for a General or Annual General Meeting shall be seven and for special meeting nine. 5. The Society shall have a Govermng body called Executive Committee Radha Soami Satsang Beas, consisting of five members. A member of the Executive Committee shall hold office for a period of three years. 6. (i) There shall be held an Annual General Meeting of the Society in the fiirst fortnight of April every year. (ii) After every three years the Patron shall nominate one of themembers of the Society to be Secretary. The Secretary will choose the other 4 members and one of them will be 45 R.S.S.B. SOCIETY REGULATIONS nominated as the Chairman of Executive Committee, by the Patron. The Secretary of the Executive Committee shall be the Secretary of the Society also. But the Chairman of the Society will be elected by majority of votes by the members of the Society and he shall continue to be the Chairman of the Society for three years. (iii) The Chairman; Secretary and member of the Executive Committee may be removed by the Society by a resolution passed by a 2/3rd majority of the members present at a General Meeting. The Patron, however, may remove any one of them from his office at any time. Any member or office holder removed by the Society shall- have the right to appeal to the' Patron whose decision shall be final. (iv) In case of the death of any member of the Executive Committee or on his ceasing to be a member by resignation or otherwise, the Secretary may nominate a member from amongst the members of the Society. But the vacancy of the Secretary or the Chairman in the Executive Committee shall always be filled by the Patron from among the members of the Society. (v) Quorum of the Executive Committee shall be of' three. Residence shall be provided in the Radha Soami Colony for members of the Executive Committee, and at least three members shall permanently reside in the Colony, but the Patron may dispense with this obligation in the case of any member of, the Committee. (vi) In case of any vital difference between the Executive Committee and the Society on matters of general policy, the Patron's wishes shall be respected. 46 R.S.S.B. SOCIETY REGULATIONS 7. Besides the Annual General Meeting, ordinary General Meetings of the Society may be called by the Secretary at any time at one month's notice. 8. The Special meeting of the Society will be called on one month's notice with the permission of the Patron. In the notice calling a special meeting the matter to be discussed must be specifically mentioned. But any other matter which can be considered at a general meeting may be considered at such a meeting with the permission of the Chairman of the Society. 9. (i) Notices of the meeting shall be served either by hand or sent by post at the last known address of the members and the same will be considered sufficient service. (ii) A special meeting of the Society may be called at the written request of any member with the previous permission of the Patron. PROPERTY 10. (i) The property movable and immovable belonging to the Society shall vest in the Executive Committee and in all proceedings civil and criminal may be described as the property of the Executive Committee. (ii) The Society through its Executive Committee shall manage, possess, acquire and dispose of movable and immovable property belonging to the Society. The Secretary or any other member specially authorized by the Secretary in this behalf may acquire property on behalf of the Society. (iii) x x x x x 47 R.S.S.B. SOCIETY REGULATIONS (iv) The Society through the Sec retary or any other person authorized by the Executive Committee shall have the right to accept all property as may be dedicated to it by the Patron and contributions made to it by any person. (v) The Society will maintain, manage and develop land, houses, movable and immovable properties situated in Radha Soami Colony Beas as well as the property which has been or may be dedicated to the Society from time to time by the Sant Sat Guru or otherwise belong to it and see to their proper use and application to the objects of the Society. (vi) The lands of the Radha Soami Colony are primarily meant for expansion of theRadha, Soami Colony but till then the Society may use them for agricultural purposes and apply the produce or income to the objects of the Society. (vii) (a) No part of the assets of the Society shall be used for purposes other than those mentioned above. The Executive Committee may however with the written permission of the Patron, dispose of any immovable property by sale or exchange or any other manner. (b) The expenses of any legal proceedings of any kind in any court, Government Office, or Local Body against the Patron or Secretary shall be borne by the Society. (c) The sale-deed or deed of transfer shall be executed on behalf of the Society by the Secretary or any member of the Society as may be authorized by the Secretary in this behalf. (viii) (a) The Executive Committee shall have the right to regulate and refuse admission to any person to its 48 R.S.S.B. SOCIETY REGULATIONS property situated at Radha Soami Colony Beas and elsewhere and to the Satsangs arranged by it and to turn out any undesirable person from the same. (b) The Secretary or any person authorized by him may turn out any person deemed undesirable. (c) The Patron may from time to time send a list of Sadhus and Sewadars to the Secretary. If the presence of any Sadhu or Sewadar in the premises of the Colony or the Satsang is deemed undesirable, the Secretary may report the matter to the Patron and if the Patron so directs he may be turned out of the Colony or Satsang by the Secretary or any person authorized by him. ACCOUNTS I I. The Secretary shall keep accounts of the income and expenditure of the Society and shall not be accountable to any person except the Patron or the Executive Committee, who may call for accounts at any time from the Secretary. He shall submit a detailed statement of the same as soon as possible. (i) The cash of the Society will ordinarily be kept in a Scheduled Bank, Post Office Saving Bank in the name of the Society, and the Secretary of the Society as well as the Patron individually shall Operate the accounts. Any particular account may with the permission of the Secretary be operated by any member of the Executive Committee. Surplus money may, however, be invested in stock and securities or in any other form of investment as may be approved by the Patron. The Secretary of the Society, however, may 49 R.S.S.B. SOCIETY REGULATIONS keep enough cash with him to meet day to day and other necessary expenses of the Society. Both the Patron and the Secretary shall have the power, individually, to sign, endorse, negotiate and give effectual discharge on Government Securities, Post Office Cash Certificates, Negotiable and other instruments - as well as banking accounts in the name of the Society. (ia) In case of Branch Satsang Centres, the accounts in respect of these may be operated by one or more persons authorized by the Executive Committee but the accounts shall be opened in the name of Radha Soami Satsang Beas. (ii) Offerings made by followers of the Radha Soami faith as propounded by Sant Satgurus of Dera Baba Jaimal Singh in pursuance of the traditions and tenets of the faith be received by the Society for the objects of the Society. 1 2. No member of the Society shall be paid any remuneration but actual travelling expenses may be paid, if so desired by him. 13. The Executive Committee shall also annually submit a report about the activities of the Society and submit an account of its financial position together with the annual statement of accounts to the annual general meeting. The members may discuss the same in the meeting and may give directions for the future guidance of the Executive Committee. 14. A copy of the report and the statement and the proceedings of every meeting shall be sent by the Secretary to the Patron. 15. The Executive Committee will have the power to incur expenses in connection with the management of the property and other affairs of the Society and may by its resolution delegate the powers of 50 R.S.S.B. SOCIETY REGULATIONS incurring expenses for any amount not exceeding Rs. 15,000/- in a month to the Secretary. In cases where the expenditure to be incurred is more than Rs. 15,000/- in a month, the Patron's permission shall be obtained. 16. The Executive Committee shall within 14 days of the holding of the annual general meeting of the Society file a list with the Registrar of the Joint Stock Companies of the names, addresses and occupations of the members of the Executive Committee. 1 7. The Executive Committee may refer any matter within its competence for, decision to the general meeting of the Society and the same may then be decided in the general meeting. 1 8. Any member of the Society may also refer any matter relating to the activities of the Committee for consideration of the general meeting to the Secretary who shall send a copy of the matter referred to the Patron and include it in the agenda of the general meeting and the general meeting will then decide the same provided that the Patron may disallow the matter to be included in the agenda of the meeting. 19. The Secretary may keep paid officers and staff for purposes of managing the affairs of the Society. 20. Unless otherwise provided the Secretary may act on behalf of the Executive Committee in all routine matters. 21. If at any time the members are of the opinion that the Society may be dissolved, an intimation that a resolution to this effect is to be moved must be given to the Patron at least two months before the date of meeting in which such resolution is to be moved. The Patron may if he so desires then form another Society and the Society would then dissolve itself and transfer its assets to the Society so framed. 51 R.S.S.B. SOCIETY REGULATIONS 2 2. The Executive Committee may frame by-laws for the carrying out of the above mentioned objects and purposes. These shall be submitted for approval in the ordinary or annual general meeting of the Society which will have the power to amend the same. 23. (a) The Patron, if he so desires, will be provided with free furnished residence in the Colony and at some hill station which shall be maintained by the Society at its expense. (b) The Secretary shall provide conveyance/conveyances for the use of the Patron and shall also provide such personal staff including a Personal Assistant as may be, necessary to the Patron for carrying on his spiritual activities. The selection of the Personal Assistant and the staff shall, however, be made by the Patron. The Secretary shall look after the needs and comforts of the staff and the Personal Assistant. (c) The Secretary shall make arrangement for correspondence with the Satsangis and other people making enquiries from the Sant Sat Guru, under his directions. (d) The Satsangs shall be held at such times and places as may be desired by the Sant Sat Guru from time to time. (e) In the absence of the Sant Sat Guru from the Colony the daily Satsangs will be arranged in accordance with the directions of the Sant Sat Guru by the Secretary or such other member as may be authorized by him in this behalf. (f) The Secretary shall make arrangement in connection with the tours of the Sant Sat Guru and all expenses incurred in 52 R.S.S.B. SOCIETY REGULATIONS connection therewith shall be borne by the Society interalia with respect to the following matters:- (i) Such persons as may be desired by Sant Sat Guru shall accompany him. (ii) Make arrangements for the conveyance, board andlodging of the Sant Sat Guru and the party accompany mg the Sant Sat Guru. (iii) Make arrangements for holding Satsang and regulating the admission thereto. 24. The Secretary shall look after the various Satsangs and the Satsang branches at various places and shall provide such financial aid as he may consider necessary from time to time. He may for this purpose nominate one or more persons to look after the arrangements of the branches of the Satsang and Satsang Ghars at places outside Radha Soami Colony Beas. These persons so nominated shall work under the directions of the Secretary. 2 5. The Society may carry on its activities at any place in India. (a) The Sant Guru or the Patron of the Society may: (i) appoint a Presiding Officer or other officers to carry on such activities. (ii) authorize such Presiding Officer or such other officers to function in a manner as may be deemed expedient for the purpose. (iii) authorize such Presiding Officer or such other officers to take steps for implementation of his directions for the achievement of the objects of the Society. 53 RS.S.B. SOCIETY REGULATIONS (iv) accept resignation of such Presiding Officer or such other officers. He may delegate this authority to the Society. (v) authorize Satsangis of Radha Soami Satsang Beas to run its affairs in a manner so as to attain the said objects. (b) The Sant Sat Guru or the Patron may fill the vacancy in the office of such Presiding Officer or any other officer or accept his resignation or direct him to resign, but if there is no Sant Sat Guru or Patron for the time being or if he so directs, the Executive Committee may fill, the vacancy or accept or demand the resignation. (c) The Spiritual affairs of the, foreign Satsangis will be the sole concern of the Sant Sat Guru. He may, for that purpose, appoint his personal Representative to look after their spiritual welfare and may remove him or fill the vacancy as he may like from time to time. 26. (i) The Secretary shall make arrangements for the publication and sale of such books as the Sant Sat Guru may direct, including books the copyright of which vests in the Sant Sat Guru. (ii) The Sant Sat Guru has graciously desired that no royalty be paid to him in respect of publication and sale of the books the copyright of which vests in him. But the Society may, if so required by the Sant Sat Guru for the time being pay such royalty, as may be mutually agreed, to the Sant Sat Guru if so desired by him. 27. The Secretary may appoint one or more persons as Bhandari of the Langar. The Bhandari will keep Registers showing all the stocks received and used in the Langar day to day. 54 R.S.S.B. SOCIETY All persons visiting the Colony may take their meals from the Langar free of charge subject to the directions issued by the Secretary for the particular occasion. The meals will be supplied at a place directed to be used for the purpose by the Secretary. 28. The Executive Committee may from time to time build residential quarters and allot the same to Satsangis on the terms and conditions contained in Form X annexed hereto. 29. The Secretary or any person authorized by him shall manage the library and reading room in the Radha Soami Colony Beas. 30. The Secretary will manage the dispensary and shall arrange and provide the required staff for running the dispensary in the Radha Soami Colony Beas. 3 1. The Secretary shall maintain a Guest House for visitors. The Patron may intimate the names of any persons to the Secretary who shall then make arrangements for their board and lodging in the Guest House. 32. The Rules and Regulations may be altered, amended or deleted or added to in a Special Meeting of the Society. 55 MEMBERS, 1981 LIST OF MEMBERS OF THE SOCIETY "RADHA SOAMI SATSANG BEAS" As on 21.10.1981 Si. No. Name & Designation Occupation Address 1. Maharaj Charan Singh Ji Grewal (Patron) Farming Radha Soami Colony Beas, Dist. Amritsar 2. Mrs. Sheila Bharatram Housewife 2 5, Sardar Patel Road New Delhi 3. Mr. N. K. Gossain Business 13/7, Ariff Road Calcutta 4. Dr. Parvinder Singh Business 15/A Aurangzeb Road New Delhi 5. Mr. Krishin Babani Business Buona Casa Bldg. 2nd Floor Sir P. M. Road, Fort Bombay-400 001 6. Mr. B. K. Sethi Industrialist Vinod Bhawan Ujjain-456 001 7. Dewan Iqbal Nath Service Dewan Villa Jammu 8. Mr. M. G. Singh Kashyap I. G. Police (Retd.) E-9 Radha Soami Colony, Dera 9. Mr. P. H. Desai Diplomatic Service (Retd.) C-13 Radha Soami Colony, Dera 10. Mr. E. R. Naidu Merchant 1-B Radha Soami Colony, Dera 11. Mr. K. S. Narang Retd. Vice Chancellor, Punjabi University Radha Soami Colony Beas 12. Mr. J. P. Bhargava Retd. Asstt. Income Tax Radha Soami Colony Beas 13. Mr. Barkat Ram Retd. Chief Engineer Radha Soami Colony Beas 14. Mr. S. L. Sondhi (Secretary) Deputy Manager (Retd.) Scindia Steam Nav. Co. Radha Soami Colony Beas 15. AVM K. L. Sondhi Retd. Air Vice Marshal Radha Soami Colony Beas 16. Brig. G. S. Bal Retd. Army Officer Radha Soami Colony Beas 56 EXECUTIVE COMMITTEE, 1981 MEMBERS OF THE EXECUTIVE COMMITTEE DURING 1980-81 1. Mr. K.S. Narang .. Chairman 2. Mr. Barkat Ram .. Member 3. Mr. J;P. Bhargava ..Member 4. Brig. G. S. Bal .. Member 5. Mr. S. L. Sondhi .. Secretary 57 FORM X: TERMS OF ALLOTMENT FORM X (See Rule 28) RADHA SOAMI SATSANG BEAS TERMS AND CONDITIONS OF ALLOTMENT 1. Radha Soami Satsang Beas, hereinafter called "the Society," may allot quarters built by it only to Satsangis who are initiates of Radha Soami Satsang Beas. 2. (a) The Satsangi shall be required to deposit by way of security such sum of money as the Executive Committee may decide. (b) The allotee shall maintain the quarter in as good condition as allotted to him/her. (c) The security shall be refundable to the depositor or to the depositor's nominee on surrender or return of the quarter or on the termination of the allotment as provided hereunder subject to a deduction for any damage to the property which shall be evaluated or determined by the Executive Committee. (d) The Secretary may at any time require the allottee to vacate the premises allotted to him/her when the Executive Committee is of the opinion that the allottee or his nominee is not living according to the teachings or traditions of the Radha Soami Satsang Beas or that his/her activities are prejudicial to or not subservient to the interest of the Society. The allottee shall be given one month's time to quit the premises and hand over vacant possession. (e) The Security deposit shall not carry any interest and the interest earned therefrom shall be received by the Society by way of compensation to be utilised for the Objects of the Society. 58 FORM X TERMS OF ALLOTMENT 3. (a) The allotment shall endure for the life time of the licensee. (b) The allottee may nominate one or more of his/her heirs, who may be accepted as allottee in his/her place after the death of the allottee and the Society shall, if it approves of such person, grant a fresh allotment to such person; the allotment will be against the same old security deposit. (c) If the allottee dies, the allotment shall come to an end as provided in clause (a) but the Society shall favourably consider applications by an heir/heirs of the allottee to be substituted as allottee in place of the deceased provided such applicants are Satsangi initiates of the Radha Soami Satsang Beas. The Society shall also have the right or power to grant the allotment in favour of any one or more heirs of the deceased to the exclusion of others; the allotment will be against the same old consideration or security deposit and on the same terms and conditions. (d) In cases where no nominee, or heir or other person mentioned in clause (c) is substituted as allottee, the Society shall return the security deposit or part thereof to such person as the Executive Committee may determine entitled to it. (e) The allotment is granted to enable the Satsangi to live in the quarter allotted and to carry on his/her 'Sadhna' and it shall not be used by the allottee for any other purpose, nor shall he/she allow the quarters to be used by any person other than the members of his/her family without the permission of the Society. (f) All acts to be performed by the Society, may on its behalf be performed by the Executive Committee, through the Secretary. 59 FORM X: TERMS OF ALLOTMENT (g) No alteration additions in or partition of the quarter will be permitted without the written permission of the Executive Committee through its Secretary. (h) In no case, the allottee will be permitted to engage into any trade, business, shop or manufacturing etc. in his quarter which is to be used solely for residential purposes. (i) The allottee will not be allowed to rent out the quarter or any part of it. (j) All allotments will be for the entire quarter as a single unit and portions of quarter will not be allotted to different entities. (k) If the allottee or an heir or any other person is aggrieved by the decision of the Executive Committee or Society he/she may appeal to the Patron and decision of the Patron shall be final and binding on the Society and the person concerned. Such orders or decisions shall not be questioned in a Court of Law. 60 FORM X: ALLOTMENT FORM RADHA SOAMI SATSANG BEAS Allotment No. ..................... Shri/Shrimati ...................................................................... is allotted Quarter No. ............ on the terms and conditions printed overleaf. This allotment is subject to the rules and bye-laws of the Society and any alterations and amendments inade therein in future, will also be binding on the said Allottee. (P.O.) Dera Baba Jaimal Singh, Via Beas (Dist. Amritsar) Date ................ Secretary Radha Soaini Satsang Beas 61 M.S.S. CHARITABLE HOSPITAL MAHARAJ SAWAN SINGH CHARITABLE HOSPITAL, G. T. ROAD, BEAS In order to meet the dire need for medical care of the general population, Hazur Maharaj Ji has set in motion a comprehensive plan for the construction of a large, suitably equipped hospital. The site for this vast complex is near the Dera, at Beas, on the G. T. Road between Amritsar and Jullundur, easily accessible by all public transport. Hazur Maharaj Ji conceived the idea of the Maharaj Sawan Singli Charitable Hospital as a permanent medical centre to supplement the now famous and very successful annual eye camp, first organized at the Dera in 1965. This large-scale eye camp was initiated to alleviate the suffering of cataract and other eye-disease victims, whose numbers increase alarmingly as the years go by. Since most of the afflicted are unable to afford medical costs and often come from areas where there are no proper medical facilities; they are condemned to a state of blindness for the rest of their life without hope of relief. Although the number of patients admitted and treated for cataracts at the Dera Eye Camps has now reacbed a total of over 22,000 starting with 950 in 1965 and increasing to 2,505 in 1980, thousands are of necessity refused each year, a matter which is of grave concern to Hazur Maharaj Ji. It is this pressing need for yet more skilled medical attention and bed space that led to the idea of the new hospital project, which was launched early in 1980 after the purchase of 35 acres of land had been successfully negotiated. In a short speech made at the hospital site by Hazur Maharaj Ji while delivering Satsang there on March 23, 1980, He disclosed His orginal motivation for embarking on this venture: Before the start of the Satsang, l should like to say a few words about the site on which the Satsang is being held today. On this 62 M.S.S. CHARITABLE HOSPITAL land the Dera Society has started the construction of a 300-bed hospital in the blessed memory of Hazur Maharaj Ji. The project will cost us nearly 40 million rupees. In this hospital, everyone will get free treatment whether one is a satsangi or a non-satsangi. It will be completed in about three years' time. It was in the year 1965 when at the insistence of Bhua Rali (Bibi Rali) an Eye Camp was first organized in the Dera. In that camp, 1250 free eye operations were performed. Since then, every year we have been holding an Eye Camp in which approximately 2500 eye operations have been performed. But despite this, five to six thousand patients have to go disappointed every year because of obvious camp limitations. Their plight had been weighing on my mind and I have always been thinking about those poor people who are thus denied service. Consequently I conceived the idea of having a permanent hospital where, apart from the eye operations, other diseases could be treated free and with care and sympathy. My request was accepted by the Dera Society. It then approached the Military Authorities and the Punjab Government for the purchase of land at a suitable site. We owe our thanks to them for having enabled us eventually to obtain 35 acres of land at the site which is ideally located. The construction work has now been going on for the last two months. For running the Hospital, a separate Charitable Society-Maharaj Jagat Singh Medical Relief Society-has been registered. It will meet the annual recurring expense which is likely to range between forty to fifty lakhs of rupees (four to five million) a year. With the Grace of Hazur Maharaj Ji, the sangat will have enough opportunities to serve the suffering humanity. After offering a prayer for Great Master's blessing at the site in January, 1980, Hazur Maharaj Ji gave the signal for the excavation of the foundation trenches of the hospital building. For this purpose, Hazur 63 M.S.S. CHARITABLE HOSPITAL Maharaj Ji had assembled about a hundred sewadars from the villages of Ghuman, Muktsar and Veela Bajju. Dedicated to the service of all people, regardless of distinction of caste, creed, colour or sex, tile hospital will in all probability, with Hazur's infinite grace, be completed in three years' time. Owing to the escalating costs of labour and materials, the original estimate for building and running the hospital has been increased. The Maharaj Sawan Singh Charitable Hospital will be manned by a team of highly qualified and experienced doctors. Both they, the para-medical staff, and other skilled and unskilled employees will be housed in a well laid-out residential colony planned to provide all necessary amenities. Visiting doctors, both Indian and foreign, who would like to serve in the hospital for short periods, will also be provided with residential accommodation. As well as extensive housing for staff, the hospital complex will encompass a Seral or inn for the relatives and dependents accompanying the patients. Separated from the main block by a 60 feet wide road and including all necessary facilities, the Serai will have a capacity of about 450 people. For this special purpose, which distinguishes the Maharaj Sawan Singh Charitable Hospital from most private hospitals, the Society purchased seven acres of land from the Punjab Government. The hospital project has aroused great interest and enthusiasm among satsangis, many of whom are eager to come forward to assist with all aspects of its construction. The management of the Maharaj Sawan Singh Charitable Hospital, as outlined in Hazur Maharaj Ji's speech, will be entrusted to a separate society-the Maharaj Jagat Singh Medical Relief Society-which has been specifically formed for this purpose. In this way, the Radha Soami Satsang Beas Society can continue to give full attention to its main purpose and activity, the spiritual uplift of the people. 64 D.I. 210 CERTIFICATE OF REGISTRATION OF SOCIETIES (Act XXI of 1860) No. 377 of 1978 79 I hereby certify that Maharaj Jagat Singh Medical Relief Society, 'Beas' has this day been registered under the Societies Registration Act XXI of 1860 and as amended by Punjab Amendment Act 1957. Given under my hand at Chandigarh this 2nd day of November One thousand Nine hundred and Seventy Eight. Fee Rs. 50/- Sd/- Registrar of Firms & Societies (seal) Punjab. 65 M.J.S. MEDICAL RELIEF SOCIETY, 1978 MEMORANDUM OF ASSOCIATION OF MAHARAJ JAGAT SINCH MEDICAL RELIEF SOCIETY, BEAS I. The name of the Society shall be 'Maharaj Jagat Singh Medical Relief Society, Beas'. II. The Registered Office of the Society shall be situated in the State of Punjab. III. The objects of the Society to be followed on incorporation shall be: (i) To acquire, establish, run, give assistance, financial or otherwise, in establishing and/or running hospitals, medical institutions, dispensaries, ambulances and nature cure clinics in India for providing medical relief by the reception and treatment of persons suffering from illness or mental defectiveness or by the reception and treatment of persons during convalescence, or of persons requiring medical attention or rehabilitation, existing solely for philanthropic purposes and not for purposes of profit. (2) To establish, run, assist in establishing or running Pathological Laboratories equipped with scientific equipments; to provide assistance, financial or otherwise to individuals for diagnosis and treatment of their diseases in a specialised hospital or through a specialised agency. (3) To establish/run or assist mobile dispensaries and to organise/ assist camps in rural areas for providing medical relief to needy persons irrespective of caste, colour and creed. (4) To promote medical research centres for the advancement of medical facilities in India. 66 M.J.S. MEDICAL RELIEF SOCIETY, 1978 (5) To enter into any arrangement with the Government, Central or State, for securing grants-in-aid, benefits and entitlements for any Hospital/Institution belonging to the Society. (6) To purchase, take on lease, hire, accept as a gift or otherwise acquire movable or immovable property or rights therein or privileges attached thereto which may be necessary for the attainment of the objects. (7) To do all such other acts and things incidental to the furtherance of above-said objects so however that no activity shall be carried on for profit and the charges, if any, shall be regulated accordingly. (8) In furtherance of the objects of the Society, all the expenditure shall be incurred irrespective of caste, creed, colour, status or religion. IV. The names, addresses, occupations and designations of the present members of Executive Committee, to whom the management of the affairs of the Society is entrusted, are as follows: Si. No. Name & Designation Occupation Address Signature 1. Mr. S. R. Jindal (Chairman) Industrialist 16 Km. Tumkur Rd., Bangalore (Sd.) S. R. Jindal 2. Dr. T. N. Mathur Retd. Bacteriologist to the Govt. of Haryana Radha Soami Colony, Beas (Sd.) T. N. Mathur 3. S. Sewa Singh, I.A.S. Secretary to the Governor, Punjab 85, Sector 2 B, Chandigarh (Sd.) Sewa Singh 4. Capt. P.S. Grewal Farming Grewal House Sikanderpur Sirsa (Sd.) P.S. Grewal 5. Mr. S. N. Kohli (Secretary) Retd. Area Manager, Punjab National Bank Radha Soami Colony, Beas (Sd.) S. N. Kobli 67 M.J.S. MEDICAL RELIEF SOCIETY, 1978 V. We, the undersigned, are desirous of forming a Society under the Societies Registration Act, 1860 (Punjaji) Amendment Act 1957) as extended to the State of Punjab in pursuance of this Memorandum of Association :- Si. No. Name Occupation Address Signature 1. Maharaj Charan Singh Farming Radha Soami Colony, Beas (Sd.) Charan Singh 2. Capt. P.S. Grewal Farming Grewal House Sikanderpur Sirsa (Sd.) P.S. Grewal 3. Dr. T. N. Mathur,M.B. B.S. (Pb)D.T.M. (Cal)M.R.C. Path.(U.K.) Retd. Bacteriologist to the Govt. of Haryana Radha Soami Colony, Beas (Sd.) T. N. Mathur 4. Sh. S. N. Kohli Retd. Area Manager Punjab National Bank Radha Soami Colony, Beas (Sd.) S. N. Kohli 5. Sh. H. K. Bhalla Addl. Member Finance Railway Board C-11/66, Moti Bagh, New Delhi (Sd.) H. K. Bhalla 6. Sh. T. K. Sethi Industrialist Binod Mills Ujjain (Sd.) T. K. Sethi 7. Sh. S. R. Jindal Industrialist 16 Km, Tumkur Road, Bangalore (Sd.) S. R. Jindal 8. Bhai Mohan Singh Industrialist 15-A, Aurangzeb Road, New Delhi (Sd.) Mohan Singh 9. S. Sewa Singh, lAS Govt. Service 85, Sector 2-B, Chandigarh (Sd.) Sewa Singh 10. Sh. S. W. Ballani Business Radha Soami Colony, Beas (Sd.)S. W. Ballani 68 MEDICAL RELIEF SOCIETY REGULATIONS RULES AND REGULATIONS OF MAHARAJ JAGAT SINGH MEDICAL RELIEF SOCIETY, BEAS 1. DEFINITIONS: In these Rules, unless the context otherwise requires:- (i) The SOCIETY means, MAHARAJ JAGAT SINGH MEDICAL RELIEF SOCIETY, BEAS. (ii) The EXECUTIVE COMMITTEE means Executive Committeeof Maharaj Jagat Singh Medical Relief Society, Beas. (iii) PATRON means Patron of Maharaj Jagat Singh Medical Relief Society, Beas (iv) PRESIDENT means President of Maharaj Jagat Singh Medical Relief Society, Beas (v) CHAIRMAN means Chairman of Executive Committee of Maharaj Jagat Singh Medical Relief Society, Beas. (vi) SECRETARY means the Secretary of the Executive Committee of Maharaj Jagat Singh Medical Relief Society, Beas, who shall be the Secretary of the Society, also. (vii) MEMBER means a Member admitted as such under these rules. 2. GENERAL BODY AND MEMBERSHIP : (i) The General Body of Maharaj Jagat Singh Medical Society, Beas shall ordinarily be composed of 11 members including 69 MEDICAL RELIEF SOCIETY REGULATIONS the Patron. The Patron may in his discretion nominate additional members not exceeding 6 persons who shall have the same rights as other members. (ii) There shall be a roll of members and the members subscribing the Memorandum shall sign the same and any person who is admitted to membership according to Rules and Regulations of the Society shall sign the roll of members and shall thereupon have all the rights of a member. (iii) No subscription shall be payable by any member. (iv) A member shall hold the office of the member during his life time unless he ceases to be a member earlier as provided hereinafter. (v) The membership of any member, excluding the Patron, canbe terminated by a resolution passed by a majority of votes at a general meeting of the Society under any of the following circumstances:- (a) where the member resigns from the membership; (b) where the member becomes physically, mentally or legally incapable of carrying out his duties as a member; (c) where he fails to attend three consecutive meetings of the Society or of Executive Committee, unless he is exempted from attending the meetings by the Patron; (d) where the activities of the member are considered detrimental to the interests of the Society. 70 MEDICAL RELIEF SOCIETY REGULAITONS (vi) In case of there being any vacancy for any reason whatsoever the Patron of the Society may nominate any person as a member. On nomination he shall have the same rights as any other member of the Society. 3. PATRON: (i) There shall be a Patron of the Society and Sant Satguru Shri Charan Singh Ji Maharaj of Radha Soami Satsang Beas shall be the first Patron for life. (ii) If any successor is nominated by the first Patron as Sant Satguru of Radha Soami Satsang Beas, he shall succeed him as a Patron after him. The Sant Satguru who succeeds him would have similar powers of nomination and so will his successor and so on. (iii) In case no successor is nominated by the Patron, then the powers of Patron shall vest in the President of the Society until any other person is elected as Patron. (iv) A person shall be elected as a Patron, if the 3/4th majority of the members of the Society shall favour such appointment. 4. PRESIDENT: (i) There shall be a President of the Society, who shall be elected by the members of the Society at annual general meeting for a term of three years. (ii) In case of any vacancy in the office of President, a member shall be elected as President by general body by simple majority for a period of three years. 71 MEDICAL RELIEF SOCIETY REGULATIONS EXECUTIVE COMMITTEE: (i) The Executive Committee of the Society shall consist of five members. (ii) A member of Executive Committee shall hold the office for a period of three years. (iii) After expiry of the term of three years, the Patron shall nominate one of the members of the Society to be Secretary. The Secretary shall choose four other members of the Society to form the Executive Committee. (iv) One of the four members chosen by the Secretary to form the Executive Committee shall be nominated as Chairman of the Executive Committee by the Patron of the Society. (v) The Chairman, Secretary and the Member of the Executive Committee may be removed by the Society by passing a resolution with 2/3rd majority at a general meeting. The Patron, however, may remove any one of them from office at any time. Any member or office bearer removed by the Society shall have the right to appeal to the Patron whose decision shall be final. (vi) In case of any vacancy for any reason whatsoever, the Secretary may nominate any member to the Executive Committee. But the vacancy in the office of Chairman or Secretary shall always be filled by the Patron in accordance with sub rules (iii) and (iv) above. (vii) Notwithstanding anything contained in these rules, the first Executive Committee shall be composed as specified in the Memorandum of Association and shall function as such until the first annual general meeting to be called in pursuance of these rules. 72 MEDICAL RELIEF SOCIETY REGULATIONS 6. RIGHTS, POWERS AND DUTIES OF EXECUTIVE COMMITTEE: (i) All properties, movable or immovable or of any other kind belonging to the Society shall vest in the Executive Committee and in all proceedings, civil or criminal, may be described as the property of Executive Committee. (ii) The Executive Committee, subject to the rules and regulations of the Society, shall have such powers and shall perform all such functions as are necessary or proper for the achievement or in furtherance of the object of the Society. (iii) Without prejudice to the generality of the foregoing provisions, the Executive Committee shall have the following rights and powers (a) to acquire by gift, donation, purchase, exchange, lease or otherwise, lands, buildings and other immovable properties together with all rights appertaining thereto; (b) to construct and maintain buildings including rights to alter or improve them and to equip them suitably; (c) to sell, exchange, lease or otherwise dispose of any immovable property of the Society with the permission of the Patron; (d) to gift any movable or immovable properties to any charitable society/institution for medical relief; (e) to accept the management of any hospital or institution for medical relief with prior approval of the Society; (f) to raise funds for the Society by gifts, donations, etc.; 73 MEDICAL RELIEF SOCIETY REGULATIONS (g) to maintain, manage, develop land, buildings and other immovable properties of the Society; (h) to assign from time to time such functions and duties and delegate such powers as it may deem fit to the Chairman, Secretary or any Member of the Society; (i) to defray expenses of any legal proceedings against the Patron, Secretary or other office bearers or authorised persons and keep them indemnified; (j) to perform all such acts and do such things as may be necessary for the proper management of the properties and affairs of the Society. (iv) The Executive Committee shall submit annually a report about the activities of the Society and also submit an account of its financial position together with annual statement of accounts to the annual general meeting. The members may discuss the same in the meeting and may give directions for the future guidance of the Executive Committee. (v) A copy of the annual report and the statement of accounts and the proceedings of every meeting shall be sent by the Secretary to the Patron. 7. POWERS, DUTiES AND RIGHTS OF THE OFFICE BEARERS (i) The Chairman of the Executive Committee shall be responsible to conduct the affairs of the Society within the framework of Memorandum of Association and subject to the Rules and Reguations of the Society. In general, he shall be responsible to regulate the functions of the Society so as to achieve the objects for which the Society is incorporated. 74 MEDICAL RELIEF SOCIETY REGULATIONS (ii) (a) The Secretary shall be responsible for the whole of the office work of the Society and implementation of the policies laid down by the Society and Executive Committee subject to the control and supervision of the Executive Committee and in consultation with the Chairman. In this process he may engage paid officers also. (b) The Secretary shall keep the accounts of income and expenditure of the Society and shall be accountable to the Executive Committee and the Patron. He shall submit detailed statement of accounts as and when he may be called upon to do so. (c) The Secretarv shall be empowered to spend up to a sum of Rs.50,000/- in a month for the purposes of the Society. However, Patron's permission shall be required for an expenditure exceeding Rs. 50,000/- in a month. (d) The Sale Deed/Purchase Deed or Deeds of Transfer shall be executed on behalf of the Society by the Secretary or any Member of the Society as may be authorised by the Secretary in this behalf. (iii) In the case of any vital difference between the Executive Committee and the Society on matters of general policy, the Patron's wishes shall be respected. 8. MEETINGS: (i) Place: All meetings of the general body or Executive Committee shall be held at the Registered Office of the Society or at 75 MEDICAL RELlEF SOCIETY REGULATIONS such other place in India as the Executive Committee may decide. (ii) Number of meetings The General Body shall meet at least once in a year and this meeting will be called as Annual General Meeting. This meeting will be called in the first fortnight of April every year. The Meeting of the General Body may be called at the written request of any member with the previous permission of the Patron/President and such a meeting shall be known as Extra-Ordinary General Meeting. The Executive Committee shall meet at least once in three months or as often as may be necessary to transact the business. (iii) Convening of the meetings: The Secretary or any officer duly authorised by the Executive Committee shall be entitled to convene the meetings of the general body. The meetings of the Executive Committee shall be convened by the Secretary whenever he may deem necessary. (iv) Notice for the meetings: (a) There shall be 30 days' clear notice for meetings of the General Body. (b) There shall be 7 days' clear notice for meetings of the Executive Committee. This notice can be shorter, if the members of the Executive Committee so agree unanimously. 76 MEDICAL RELIEF SOCIETY REGULATIONS (c) Notices of the meetings shall be served either by hand or sent by post at the last known address of the members and the same shall be considered sufficient service. (d) The notices calling General Meeting, whether Annual or extra-ordinary, shall mention specifically the matter to be discussed at the meeting. But other matters can be discussed with the permission of the President of the Society. (v) Quorum for the meetings: (a) Two-third members personally present shall form the quorum for Annual General meeting and three-fourth members personally present shall form the quorum for extra-ordinary general meeting. (b) Three members personally present shall form the quorum for meetings of the Executive Committee. (vi) Nature of business to be transacted at meetings (a) General Body: The General Body shall meet to transact the following business:- (i) Consideration of Annual Report and accounts submitted by the Executive Committee and to give necessary directions for future guidance of the Executive Committee. (ii) Appointment of Auditors. (iii) Framing the policy for Executive Committee. 77 MEDICAL RELIEF SOCIETY REGULATIONS (iv) Consideration of any other matter placed by a member before the meeting of General Body if a notice for raising the matter at the meeting has been given by the member not less than seven clear days' before the date of General Body meeting. (b) Executive Committee: The Executive Committee shall meet to transact the following business: (i) Consideration of reports placed by the Secretary about the activities of the Society. (ii) Formulation and implementation of policies in accordance with the directions of General Body, if any, and objects of the Society. (vii) Chairman of the Meetings: The President shall preside at all meetings of the General Body. If there is no President, then the members present shall choose any one of them to act as the Acting President for presiding. The Chairman of the Executive Committee shall preside over the meeting of Executive Committee. In his absence, any other member of Executive Committee will be elected as Chairman of the particular meeting. (viii) Decision of matters: All matters at the meeting of General Body and Executive Committee shall be decided by majority of votes unless otherwise provided herein elsewhere. In case of equality of votes, the President or the Chairman, as the case may be, 78 MEDICAL RELIEF SOCIETY REGULATIONS shall have the casting vote. However, the matter pertaining to the charge, disposal or otherwise transferring of the property of the Society on the winding up shall be decided by 3/4th majority of members on rolls for the time being. The Executive Committee may dispose of urgent matters by circulation of resolution, if desired by the Secretary. In case of any vital difference between the Executive Committee and General Body on matters of general policies, the Patron 's wishes shall be respected. 9. FUNDS, ACCOUNTS AND AUDIT: (i) The Secretary shall cause to be maintained proper books of account in respect of all moneys received and paid by the Society and all assets and liabilities of the Society. He shall submit reports to the Executive Committee and the Patron periodically or as and when he may be called upon to do so. (ii) The books of accounts shall ordinarily be kept at the Registered Office of the Society or at such other place in India as the Executive Committee may deem fit and proper and these shall be open to the members of the Executive Committee. (iii) The cash of the Society will ordinarily be kept in a Scheduled Bank, Post Office Savings Bank in the name of the Society, and the Secretary of the Society as well as the Patron individually shall operate the accounts. Any particular account may with the permission of the Secretary be operated by any member of the Executive Committee. Surplus money may, however, be invested in stock and securities or in any other form of investment as may be approved by 79 MEDICAL RELIEF SOCIETY REGULATIONS the Patron. The Secretary of the Society, however, may keep enough cash with him to meet day to day and other necessary expenses of the Society. Both the Ratron and the Secretary shall have the powcr, individually, to sign, endorse, negotiate and give effectual discharge on Government Securities, Post Office Cash Certificates, Negotiable and other instruments as well as banking accounts in the name of the Society. (iv) These accounts shall be autdited by an auditor once in a year duly appointed by the General Body for the purpose. 10. AMENDMENTS: Amendments to the Rules and Regulations of the Society may be made by the General Body by a three-fourth majority of members personally present. II. GENERAL: (i) The Society has been constituted as desired by Sant Satguru Charan Singh Ji Maharaj of Radha Soami Satsang Be a s and shall carry on its activities in India; (ii) If upon the dissolution of the Society, there shall remain after the satisfaction of debts and liabilities, any property whatsoever, the same shall not be paid or distributed among the members of the Society, but shall be given to ahother Society/Institution with objects similar to those of the Society in particular those as mentioned in clauses (1), (2), (3) & (4) of Article III of the Memorandum of Association of the Society. (iii) No act or proceedings of the Society or Executive Committee shall be invalid by reason merely of any vacancy or any defect 80 M.R.S. EXECUTIVE COMMITTEE, 1978 in the constitution of the Society or of the Executive Committee as the case may be. (iv) All necessary and relevant provisions of the Societies Registration Act, 1860 (Punjab Amendment Act, 1957) as extended to the State of Punjab shall apply to the Society. We, the undersigned members of the Executive Committee of Maharaj Jagat Singh Medical Relief Society, Beas, do hereby certify that the above is correct copy of the Rules and Regulations of the Society. This twenty-eighth day of October 1978. Names, addresses and occupations of the members of the Executive Committee Si. No. Name, Address & Occupation Signature 1. Shri S. R. Jindal (Industrialist) I 6 Km, Tumkur Road Bangalore (Sd.) S. R. Jindal 2. Sh. S. N. Kohli (Retd. Area Manager Punjab National Bank) Radha Soami Colony Beas (Sd.) S. N. Kohli 3. Capt. P.S. Grewal (Farming) Grewal House Sikanderpur, Sirsa (Sd.) P. S. Grewal 81 M.R.S. MEMBERS, 1981 LIST OF MEMBERS OF THE SOCIETY FOR 1981 SI. No. Name & Designation Occupation Address 1. Maharaj Charan Singh Ji (Patron) Farming Radha Soami Colony, Beas 2. Capt. P.S. Grewal Farming Grewal House Sikanderpur, Sirsa 3. Mr. S. R. Jindal (Chairman) Industrialist 16 Km, Tumkur Road Bangalore 4. Mr. Sewa Singli, I.A.S. Govt. Service No.24 Sector 7 Chandigarh 5. Dr. R. P. Sinha Doctor Ram Krishna Avenue Patna 6. Mrs. S. L. Singla, I.A.S. Govt. Service Room No. 194 Krishi Bhavan, New Delhi 7. Mr. D. N. Pathak Service B/42/390 Gandhi Nagar Bandra, East Bombay-51 8. Mr. T. K. Sethi (President) Industrialist Binod Bhawan Ujjain 9. Bhai Mohan Singh Industrialist 15A, Aurangzeb Road New Delhi 10. Mr. S. W. Ballani Business P.O. Box No.2058 Las Palmas, Canary Islands 11. Dr. (Mrs.) H. Dhillon Doctor Radha Soami Colony, Beas 12. Dr. (Mrs.) G. K. Mukadam Doctor No. J-4 Breach Candy Apts. B. Desai Road, Bombay-26 13. Dr.T.N.Mathur Retd. Bacteriologist, Govt. of Haryana Radha Soami Colony, Beas 14. Mr. S. N. Kohli (Secretary) Area Manager (Retd.), Punjab National Bank Radha Soami Colony, Beas 15. Mr. H. K. Bhalla Addl. Member of Finance, Railway Board Radha Soami Colony, Beas 16. Dr. Brig. B. I. S. Bhalla Doctor B/91 Greater Kailash New Delhi 110 048 82 Radha Soami Satsang Beas Punjab - India Published by Shri S.L. Sondhi, Secretary Radhasoami Satsang Beas, Dera Baba Jaimal Singh, Dist. Amritsar and printed by N.K. Gossain & Co. Pvt. Ltd., 13/7 Ariff Road, Cal.-67 . no copyright shown on above
"I, S. Charan Singh Grewal s/o S. Harbans Singh Grewal, aged 74 years am making this will in regard to the spiritual affairs of the Society, Radha Soami Satsang Beas while in the full possession of my wits. I am making this Will in accordance with the wishes of Hazur Mahraj Baba Sawan Singh Ji Mahraj and my predecessor. I have served the Sangat whole-heartedly nto the best of my ability for nearly forty years. I have received in great measure the love, faith. and esteem of the entire sangat, of sewadars and my staff members of which it would be difficult to find a parallel in this world. I am deeply grateful for their co-operation and support.
I appoint Sh. Gurinder Singh Dhillon s/o Sh. Gurmukh Singh Dhillon of Moga as my spiritual sucessor as ordered by Hazur Maharaj Baba Sawan Singh Maharaj. He will be the Sant Satguru as well as the Patron of Radha Soami Satsang Beas and will have the authority of giving initiation (NAM). He will also be the Patron of Maharaj Jagat Singh Medical Relief Society.
I have made this Will in accordance with the wishes of Hazur Maharaj Baba Sawan Singh and I hope that my wishes as expressed in this will be duly honored by the entire sangat, all my family members and members of the Society.
Dated 5/30/90, (Signed) Charan Singh
It should be noted there is nothing in history to show Radhaji ever knew who Jaimal was either.
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