Radhasoami History 3

Radhasoami History 3

Radhasoami, Beas Secret History, radhasoami, shabd 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. This may be verified with Dr. David Lane, whom has notes of early initiate found after his death at the Dera. These notes were the original basis for Beas saying this originally. 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. Again, this is now deleted from Beas books and there now appears a few lines saying Jaimal did say Sawan was to follow him in Beas books. But, they are unreferenced to source and probably made up to replace the original version. We know the original version is correct and you will see why below. There is also the question of the Gurus at Taran Taran, whom say Jaimal left their first guru as his successor. How could Jaimal leave any successor, when as far as he knew, he was still under Council authority and their Guru ? The registered letter from Chachaji could not have been received in Beas in 3 days.

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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
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Note : 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.

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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."

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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.

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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."

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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

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Julian Johnson death later in article.
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Tinnitus or Sound Current ???

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.

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A look into the Beas Dera culture
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

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.

> ctd
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Charan Singh, complete from site below.

Smuggling of wrist watches by major rep

http://oasis-are.20m.com/weetabix.html

.........

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.

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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.

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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
...........

http://www.uncwil.edu/people/bergh/par495A/ReadingPersinger.htm
Inner Experiences

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.), d?-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.
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A study was conducted on Transcendental Meditation (kundalini)
by the German Institute for Youth and Society

http://www.trancenet.org/research/index.shtml
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 Program
1. 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
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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.

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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".

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KUNDALINI SIGNS AND SYMPTOMS
by El Collie

Many 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.

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xxxx

Masters such as Darshan Singh and Sawan used to to say the consciousness is raised, without kundalini being touched. Kabir talks of the kundalini, so did Nanak, Amar Dass, Angad and Gobind. If you take a Yogananda successor such as Paramhansa Hariharinanda, he gives almost exact light and sound initiation as sant mat, as does Yogananda group proper. The inner planes are identical as are the inner sounds. How do they raise the kundalini with the exact method sant mat uses, and sant mat people only raise their consciousness out ?

xxxxx
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 Singh? 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.

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During Sawan's life Jesus Christ was considered a 2nd plane master. During Charan's life he was considered a full Sant.

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Word Mark SANT MAT

Owner Name (REGISTRANT) RADHA SOAMI SOCIETY BEAS - AMERICA

Owner Address 18 Countryside Drive Hutchinson KANSAS 67502 NON-PROFIT CORPORATION CALIFORNIA

Attorney of Record Anne DeNieto Risk

Serial Number 75-128078

Registration Number 2102969

Filing Date 07/01/1996

Registration Date 10/07/1997

Mark Drawing Code (1) TYPED DRAWING

Register PRINCIPAL

Published for Opposition 07/15/1997

Type of Mark SERVICE MARK

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Yogananda was embalmed 24 hours after death
Autobiography of a Yogi book forgot to mention this

Self 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

--- 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

http://www.theosociety.org/pasadena/mahatma/ml-40.htm

................................

Exact reproduction of the secret Thakar letter below, written to group leaders.

CONFIDENTIAL (typed)

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Handwritten notation by unknown person (Please do not tell or show to anyone)

MY MISSION IN THE WORLD

-----------------------

We have been reading the scriptures and life-sketches of the past masters and had been trying to understand their way of working in the world. They had been arranging to take out the souls out of the clutches of negative power but not disturbing the set-up of negativity. And had been keeping rules and regulations as agreed upon by God Power, that in what way the Saints and Masters will be working.

When at certain occasion the negativity becomes extra controlling, then special arrangements from God appears to check the powersand its activities. So, in addition to the work of taking out souls I am also to fight with the negativity, so that its control in the three worlds is checked up to such an extent that for long times to come, it will not be able to blind up the situation of the world from God Power. And souls will not suffer in this world in the way they are suffering now.

From the very start of my work this struggle began and I had to start the fight from the lowest standings of negativity. Simultaneously I was then raised up after I had conquered and gone through the lower set-ups of negativity to deal with the higher one. In this process the law of Karma is to be maintained that first the negative power is allowed to injure or to disturb me and do any other terrible actions upon my body, mind and intellect. Then with the help of my Master and His Powers, it was paid back in reaction. And that reacton was then really proving fatal for negativity. As for example the child of a King comes out and an ordinary person gives a beating to the child, that is also hard. But, when the Father King comes, then He manages to put the person into prison for the whole of the life or even to kill him. In this way the King has not done any illegal offense, but has kept the ruling.

Similary in this process from the very beginning I had to go through diffferent (incorrect spelling) kinds of sufferings and tortures through negativity, physically and mentally. Physically also at so many times I was given hard beatings, injuries, wounds resulting flow of blood from my body and so much pain was there in the bones for long time. But, it was only known to me and nobody could see anything on my body. And, my shoutings, cries and tears were also not to be heard or felt by anybody. During the nights it was something terrible when I was alone. Through some agencies humiliation, abusive and hard language was also used to me on very much occasions and negativity had been hovering over me 24 hours like an eagle on a rat, but the protection of my Master who was working behind the curtain and his help was there that I could survive and could go on getting stronger and stronger and conquering over different phases of negativity, step by step. The negative power also effected my mind and intellect sometimes and could use my body in a way that I get bad named and that my Mission is to suffer. But the things could be kept going along by the Grace of my master Great Master due to His wonderful and regular help behind the curtain.

This conquest of devils of different stages was not only for me, that I got rid of some devils who were hard and controlling me, but it was the general release over whole of the world from the clutches of devils. Sometimes back while I was in Manav Kendra, some special conquest was there over some devil and when I came back to Ashram after two days, it was informed by some person in the Ashram that since two days there had been much easier atmospheres in the Ashram and all the people felt much released and lifted up in meditation.

The situation as per now is very encouraging as this war is going on much better in speed of conquest. But still there is something left to be done which only my master knows and who has planned this conquest in its own ways. But now I feel that one of the hardest last phases of negativity has awakened and it has taken the most drastic step to snatch away the poor, innocent souls from me, which is unbearable for me and also for my master. Surely and necessarily this seperating agency will have to be dealt with accordingly. The last action of negativity, as it is trying to disturb the Mission itself, will really prove fatal for itself. All previous struggle was mainly going on in higher planes. But, now this struggle has also started openly in the physical plane. The results of which will be really very hard and will appear in course of time in some form which we may call catastrophe.

The abnormal delay in occurance to destruction which has been main cause of confusion to Sangat, seems also planning of God Power for some useful purpose, and may prove blessing in disguise, as all my previous sufferings and tradgedies uptill today had proved blessings in disguise. Further also, the more I suffer the better humanity will be benefitted. But I am sorry that so many of my dear ones have also been put to suffering with me under this confussion. But their devotion will bring sweet fruit for all in plenty.

All these informations I did not want to tell to anybody, but now only for the information of the dear ones it is conveyed, not openly. The action of destruction of the Mission by negative power may bring out its own destruction in this physical world and whole situation of world may be improved wonderfully. I do not feel like claiming anything. All is done by my Great Master and due to Him only, but we may wait to witness personally.

Those glorious moments are awaiting when I will rejoin my original Self in lap of my God-Master Sant Kirpal Singh Ji who is waiting to greet me in His Lap, but I am to complete my duty in this world and go back only triumphantly.

In all Love and humbleness in my Great Master Sant Kirpal Singh Ji Maharaj,

yours in service

(signed Thakar Singh)

Hand written date is either

28-5-84

or

28-5-89

Date fuzzy

Thakar letter quote end .

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c. Jonathan Earl Bowser