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Radha Soami
Shiv Dayal Singh, a.k.a. Soami Ji Maharaj
Total population
c. 3,000,000[1]
Founder
Shiv Dayal Singh (1861)[2][3]
Regions with significant populations
Agra, Uttar Pradesh, India[3]
Beas, Punjab, India[2]
Religions
Sant Mat (non-denominational)
Scriptures
Sar Bachan[4]
Languages
Hindi • Punjabi • English

Rādhā Soāmī Mat or Sant Mat is a spiritual tradition or faith founded by spiritual master Shiv Dayal Singh Ji Maharaj in January 1861 on Basant Panchami Day in Agra, India.[1][2][3][5][6][7]

Shiv Dayal Singh's parents were Vaishnava Hindus,[8] followers of Guru Nanak of Sikhism, and were also followers of a spiritual guru from Hathras named Tulsi Sahib. Shiv Dayal Singh was influenced by the teachings of Tulsi Sahib, who taught Surat Shabd Yoga (which is defined by Radha Soami teachers as “union of the soul with the divine, inner sound”); guru bhakti (“devotion to the master”); and high moral living, including a strict lacto-vegetarian diet. Shiv Dayal Singh frequently accompanied Tulsi Saheb, but did not take initiation from him. The movement does not promote celibacy, and most of the masters in its various lineages have been married. The teachings seem to be related to forms of 18th- and 19th-century esoteric mysticism that were circulating at the time in northern India. The founding date of the movement is considered to be 1861 when Shiv Dayal Singh began publicly to give discourses.[9][10]

As per some subtraditions, it derives its name from the word Radha Soami means Lord of the Soul. "Radha Soami" is used to indicate towards Shiv Dayal Singh.[11] The followers of Shiv Dayal Singh used to consider him the Living Master and incarnation of Radhasoami Dayal. After his death, Salig Ram and his other followers started the Radha Soami movement, which later got separated into different branches/denominations, including the Radha Soami Satsang Soami Bagh Agra, Radha Soami Satsang Beas, Radha Soami Satsang Dayalbagh, Radhasoami Satsang Pipal Mandi, and Radha Swami Satsang Dinod.

Nomenclature

[edit]

According to Mark Juergensmeyer, the term Radha Soami literally refers to Radha as the soul and Soami (swami, lord).[12] According to Salig Ram, quotes Juergensmeyer, these terms are symbolic and mean "master of energy", derived from the Vaishnava understanding of "Radha as the power of energy of God" (Shakti). It is a referent to the consciousness in a person and the cosmic energy source, states Juergensmeyer.[12]

The writings of Shiv Dayal Singh, Sar Bachan, use the term Sat Nam, rather than Radha Soami. The gurus and the tradition that followed him used the term Radha Soami during the initiation rites, meditation practices and as mutual greeting. This has led to the fellowship being commonly called Radha Soami.[12] In some subtraditions of Radha Soami, states Lucy DuPertuis, the guru's charisma is considered as the "formless absolute", being in his presence is equivalent to experiencing the incarnation of the Satguru, the guru is identified as the Radha Soami.[13]

Founder

[edit]

The Radha Soami tradition can be traced back to the spiritual master Shiv Dayal Singh (honorifically titled Soami Ji Maharaj) who was born on August 25, 1818, in the north Indian city of Agra. His parents were followers of Guru Nanak of Sikhism and a spiritual guru Tulsi Saheb from Hathras. After completing his education, Shiv Dayal Singh gained employment as a Persian language translator, left that role and spent increasing amount of his time to religious pursuits. He was influenced by the teachings of Tulsi Sahib of Hathras, who taught Surat Shabd Yoga (which is defined by Radha Soami teachers as “union of the soul with the divine, inner sound”); guru bhakti (“devotion to the master”); and high moral living, including a strict lacto-vegetarian diet. He accompanied Tulsi Saheb a lot. He did not take initiation from him, however. The founding date of the movement is considered to be 1861 when Shiv Dayal Singh began publicly to give discourses.[9][14]

Beliefs and practices

[edit]

To the Radhasoamis, six elements form the framework of their organisation:[15]

  • a living guru (someone as locus of trust and truth),
  • bhajan (remembering Sat Nam, other practices believed to be transformative),
  • satsang (fellowship, community),
  • seva (serve others without expecting anything in return),
  • kendra (community organisation, shrine), and
  • bhandara (large community gathering).

The Radha Soami Satsang believes that living gurus are necessary for a guided spiritual life.[2] They do not install the Guru Granth Sahib ji or any other scriptures in their sanctum, as they consider it ritualistic opposing the fundamental sikh beliefs. Instead, the proclaimed guru sits in the sanctum with the satsang (group of faithfuls) and they listen to preachings from the Adi Granth and sing hymns together.[2] They believe in social equality, forbid caste distinctions and have also attracted Dalits to their tradition. They are active outside India too.[2]

They are active in charitable work such as providing free medical services and help to the needy. They do not believe in orthodox Sikh ritual practices such as covering one's head inside the temple or removing shoes, nor do they serve karah prasad (offering) at the end of prayers.[2] Their basic practices include Surat Shabd Yoga (meditation on inner light and sound), initiation of disciple into the path by a living guru, obedience to the guru, a moral life that is defined by abstinence from meat, drugs, alcohol and sex outside marriage. They also believe that jivanmukti or inner liberation is possible during one's lifetime with guidance of the living guru.[16] However, some of these practices vary depending on the branches of the Radha Soami sect (Beas, Dayalbagh, Dinod).

Vegetarianism

[edit]

The Radha Soami are strict lacto-vegetarians for ethical and spiritual reasons.[17] They do not consume eggs, meat, seafood or alcohol.[18] In Radhasoami vegetarianism, all life forms are respected and meat is considered unethical. Meat is also said to produce bad karma from those who slaughter the animal and those who buy and consume the products.[17]

Radha Soami hold the view that eggs are essentially a fetus whether they are fertilised or not; thus are non-vegetarian. Eggs and meat are believed to incite animal instincts and impair spiritual growth.[17]

Living Masters

[edit]

Radhasoami Satsang Dayalbagh Agra : The present Sant Satguru of Radhasoami Satsang Dayalbagh Agra is Param Guru Prof. Prem Saran Satsangi Sahab Ji Maharaj.[19]

  • Param Guru Huzur Satsangi Sahab (Gracious Huzur) , the successor of Huzur Lal Sahab, succeeded him as the spiritual head of Radha Soami Satsang Dayalbagh.
    Param Guru Huzur Satsangi Sahab (Gracious Huzur) , the successor of Huzur Lal Sahab, succeeded him as the spiritual head of Radha Soami Satsang Dayalbagh.

Radha Soami Satsang Beas : The present Satguru or Baba Ji of Radha Soami Satsang Beas is Baba Gurinder Singh Ji Maharaj.[20]

  • Baba Gurinder Singh Ji (Baba Ji), the successor of Baba Charan Singh succeeded him as the spiritual head of Radha Soami Satsang Beas.
    Baba Gurinder Singh Ji (Baba Ji), the successor of Baba Charan Singh succeeded him as the spiritual head of Radha Soami Satsang Beas.

Successors and branches

[edit]
Radha Soami fellowships and sects have featured gurus from many parts of the world.

Param Purush Puran Dhani Soamiji Maharaj (Shiv Dayal Singh) , the Incarnation of Radhasoami Dayal, Who declared Satang open to all by a proclamation 150 years ago (Basant Panchami,1861), became the Primal Founder of the Radhasoami Faith. But even from the time of his departure, some differences presented to surface. He had given a special authority to some of His followers whereby they could give initiations into Radhasoami Faith in their respective regions. Among such select personalities Baba Jaimal Singh was one in whose name, some time later, his successor-disciple Savan Singh Sahab established Dera Jaimal Singh, Beas. Baba Jaimal Singh used to come to Satsang during the time of not only Param Purush Puran Dhani Soamiji Maharaj but also during the time of Param Guru Huzur Maharaj (Rai Saligram Sahab) and to a large extent, during the time of Maharaj Sahab (Mishra Sahab)also. But when the Central Administrative Council was established and the accounts of properties were being called and information was sought as to who were the persons initiated, he did not like this idea and gradually became separated from Radhasoami Satsang Agra (then Allahabad) and began to organise their tradition in an independent way. But they maintained the basic teachings of Radhasoami Faith intact and they have not changed the method of practice of Surat Shabda Yoga. And then, after the departure of Maharaj Sahab, the dissenting members of Allahabad formed into a separate group who came to be known later as Soamibagh Satsang with only a following of five Branches from among 116 Branches existing at that time while the main lot followed Param Guru Sarkar Sahab(Kamta Prasad Sinha Sahab) Who commanded the support of all other Branches (i.e. 111 out of 116) and were said to belong to Ghazipur Satsang at that's time and later after the establish ment of headquarters became known as Dayalbagh Satsang.[21]

After Shiv Dayal Singh 's death in 1878 he was succeeded by several disciples, including his wife Narayan Devi (“Radhaji”); his brother Partap Singh (“Chachaji Saheb”); Sanmukh Das (appointed head of the sadhus); the army havildar/sergeant Baba Jaimal Singh, Gharib Das of Delhi; and the postmaster general of the Northwest provinces, Salig Ram (alias Rai Salig Ram), each of whom started their own distinct centers. According to some scholars, Shiv Dayal Singh passed leadership to Salig Ram.[22] After their deaths, multiple followers were claimed to be the rightful heirs, and this eventually led to a large proliferation of various masters and satsangs (“fellowships”) throughout India that were regarded by their followers to be the true manifestations of Shiv Dayal Singh and his teachings, described as Sant Mat (“the path of the saints”).[23]

The masters gave birth to over 20 lineages (guru-shishya traditions), most of which already disappeared.[3][23] The most famous living branches are Radha Soami Satsang Soami Bagh Agra, Radha Soami Satsang Beas, Radha Soami Satsang Dayalbagh, and Ruhani Satsang.[3]

The Radha Soami Satsang Beas based out of Beas, Punjab, India is the largest group.

The largest branch is the Radha Soami Satsang Beas (RSSB) with the headquarters in Beas City, established by one of Shiv Dayal Singh 's disciples, Jaimal Singh, in the North Indian state of Punjab in the 1891, who practised Surat Shabd Yoga on the bank of river Beas.[24][3] The Beas has grown enormously over the decades under the guiding hands of each subsequent successor (from Sawan Singh to Sardar Bahadur Maharaj Jagat Singh and Maharaj Charan Singh to the current master, Gurinder Singh). There are estimated to be two million initiates of the Beas masters worldwide. The one of a split the Beas is Dera Sacha Sauda (1948) led by Mastana Balochistani.[25] In Agra, the birthplace of the movement, there are three main satsang centers of branches. The Radha Soami Satsang Soami Bagh Agra with center at Soami Bagh occupies the original site in Agra, where a large memorial tomb is being built to honor the movement founder, and administered by the Central Administrative Council which established by second successor Maharaj Saheb in 1902.[3][14] The second center is Peepal Mandi, which was founded by Rai Salig Ram who was then succeeded by his son, grandson, and currently his great-grandson, Agam Prasad Mathur. And the largest of the Agra-based branches is Radhasoami Satsang Dayalbagh with center at Dayalbagh, which is located across the street from Soami Bagh. This branch was founded in 1907 at Ghazipur by Kamta Prasad Sinha and in 1913 the headquarters were moved to Agra,[3] it has flourished under the following leadership of Anand Sarup, Gurcharandas Mehta, Dr. M.B. Lal Sahab, and most recently as of this date Prof. Prem Saran Satsangi.

The Ruhani Satsang (a.k.a. Kirpal Light Satsang) in Delhi, founded by Kirpal Singh, a disciple of the Beas master, Sawan Singh, became popular in the United States under the leadership of Thakar Singh.[1][3][14] The Ruhani Satsang followed by the Sawan Kirpal Ruhani Mission and its international organisation Science of Spirituality (SOS), founded by Kipral Singh's son.[1]

Radha Swami Dinod Lineage
Radha Swami Satsang Dinod, lineage.

Other Radha Soami subtraditions and groups that have garnered a significant following include Manavta Mandir, established by Baba Faqir Chand in 1962 at Hoshiarpur in the Punjab; the Tarn Taran satsang founded by Bagga Singh; Radha Swami Satsang Dinod, founded by Param Sant Tarachand Ji Maharaj (Bade Maharaj Ji), current master Param Sant Huzur Kanwar Saheb Ji Maharaj and several others scattered through North and South India.[14]

In addition, there are Radha Soami-influenced, derived from the Radha Soami often westernised groups but denies their connection, namely the Eckankar led by Paul Twitchell (a former disciple of Kirpal Singh), the similar American syncretistic Movement of Spiritual Inner Awareness of John-Roger Hinkins, the linked to the Beas Elan Vital (formerly Divine Light Mission), established by Hans Maharaj, and "Quan Yin method" of Ching Hai (a female student of Thakar Singh).[1][22][14]

List of notable gurus

[edit]
General founder

Radha Soami subtraditions

[edit]
Radha Soami Satsang Beas lineage
Radha Soami Satsang Dayalbagh lineage-
Satsang (Deoghar) Lineage -
Soami Ji Maharaj
Huzur Maharaj
Maharaj Sahab
Anukulchandra (Sri Sri Thakur Anukulchandra )

Shabd Pratap Satsang Lineage

Soami Ji Maharaj

Chacha Ji Maharaj

Data Dayal Ji Maharaj

Jay Gurudev Satsang Mathura/Ujjain Lineage

Soami Ji Maharaj
Huzur Maharaj
Garib Das
Jai Baba Gurudev
Ruhani Satsang lineage
Manavta Mandir
Others
[edit]
Dera Sacha Sauda
Elan Vital
Movement of Spiritual Inner Awareness
Science of Spirituality
Others

See also

[edit]

References

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Further reading

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Primary sources

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  • Singh Ji Maharaj, Seth Shiv Dayal (1934). Sar Bachan: An abstract of the teachings of Soami Ji Maharaj, the founder of the Radha Soami system of philosophy and spiritual science: The yoga of the Sound Current. Translated by Seva Singh and Julian Johnson from Hindi to English (9th ed.). Beas: Radha Soami Satsang Beas.
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Radha Soami

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from Grokipedia
Radha Soami is a spiritual movement originating in 19th-century , founded by (also known as Soamiji Maharaj) in in 1861, which emphasizes inner meditation practices to achieve union with the divine supreme being referred to as Radha Soami, the "Lord of the Soul." The name "Radha Soami" derives from a mystical combination of "" (representing the soul) and "Soami" (lord or master), symbolizing the soul's merger with the eternal divine reality. Following Shiv Dayal Singh's death in 1878, the movement splintered into several independent branches due to differing claims of succession, each led by successor gurus claiming lineage from the founder, including the prominent (RSSB), established in 1891 by his disciple near the Beas River in . Other major branches include Soami Bagh in , Dayalbagh in , and Kirpal Singh's Ruhani Satsang, reflecting diverse interpretations while sharing core teachings rooted in the tradition of medieval North Indian saints like and . These groups have collectively attracted millions of followers worldwide, with RSSB present in more than 90 countries. At its core, Radha Soami teaches that the ultimate goal of human life is spiritual liberation through realizing one's inner divine essence, guided by a living master () who initiates devotees into the practice of , a meditative technique focusing on the inner sound (shabd) and light to withdraw the soul from material attachments and ascend through spiritual regions. Ethical living is integral, promoting a strict vegetarian diet, abstinence from alcohol, drugs, and , chastity ( within and continence for unmarried initiates), and selfless service (seva) without emphasis on rituals, ceremonies, or monetary contributions. The movement views all religions as paths to the same divine truth, encouraging followers to retain their cultural and religious identities while prioritizing personal spiritual experience over dogma.

Nomenclature and Terminology

Etymology

The term "Radha Soami" originates from Hindi and the Sant Bhasha, the vernacular language used in the poetry and teachings of the North Indian Sant tradition, where "Radha" symbolizes the divine feminine energy or the individual soul (atman), and "Soami" denotes the supreme lord or master (swami). Together, the compound name conveys the concept of "Lord of the Soul" or the essential union between the soul and the divine lord, representing the ultimate spiritual goal of merger with the eternal reality. The name "Radha Soami" emerged with the establishment of the movement in 1861 by in , , coinciding with the public initiation of his teachings and the formal start of (spiritual fellowship). Accounts of the name's origin vary across branches: in traditions like , it is associated directly with Shiv Dayal Singh's teachings from the outset, while some Agra-based groups, such as , attribute its specific formulation and introduction to his disciple Rai Salig Ram, based on interpretations of Shiv Dayal's final statements. This reflects the interpretive diversity following schisms after Shiv Dayal Singh's passing in 1878. Earlier initiatory references in the tradition included names like Sat Naam. Across different branches of the Radha Soami movement, the name exhibits variations in spelling and pronunciation, such as "Radhasoami" (as a single compound word, often used by the Soami Bagh and groups), "Radha Swami," or "Radhaswami," reflecting regional linguistic influences and orthographic preferences while preserving the same underlying meaning. These differences arose following schisms after Shiv Dayal Singh's passing in but do not alter the term's foundational significance within the broader framework.

Key Concepts

In Radha Soami teachings, central terminology revolves around the spiritual path of inner ascent, emphasizing the union of the individual soul with the divine essence. , meaning the association or company with truth (Sat) and the eternal divine reality, refers to both communal gatherings for spiritual and the inner companionship with the divine sound current during . This term underscores the importance of aligning one's with the ultimate truth, fostering devotion and moral living among practitioners. Key to this path is Shabd, the divine sound current or primordial vibration emanating from the supreme being, which serves as the audible link connecting the to higher spiritual realms. Shabd is described as the essential force underlying creation, accessible through focused inner hearing, and is revered as the basis of authentic religious experience across traditions. Complementing Shabd is , denoting the or individual , which must withdraw from sensory distractions to merge with Shabd in the practice known as . In this framework, Surat represents the restless spirit entity seeking reunion with its origin, often symbolized as a drop yearning to return to the ocean of . The divine essence is frequently invoked as Dayal, signifying boundless or mercy, portraying the supreme being—Radha Soami Dayal—as an ocean of love and grace that draws souls toward liberation. This attribute highlights the merciful nature of the divine, extending through inner guidance rather than external rituals. Overseeing this process is the Sant , the perfect living master or saintly , regarded as the human manifestation of the supreme being who imparts and provides the practical knowledge for spiritual progress. The Sant embodies divine authority on earth, guiding initiates with unwavering and ensuring adherence to the path. These terms feature prominently in foundational scriptures such as Sar Bachan, the poetic and prose discourses of Soami Ji Maharaj, where they elucidate the mechanics of soul ascent. For instance, Sar Bachan equates with (the soul) and Soami with Shabd (the sound), illustrating their eternal union as the core of devotion: "As dallies with Shabd, so does abide in close union with SOAMI." Such usage distinguishes Radha Soami by emphasizing the audible Shabd as the exclusive vehicle for transcendence, setting it apart from related lineages that may prioritize different meditative foci or symbolic interpretations.

History

Founding

Shiv Dayal Singh, also known as Soamiji Maharaj, was born on August 25, 1818, in , , into a devout family originally following the tradition, with his father, Lala Dilwali Singh, showing deep devotion to the writings of . From a young age, he exhibited a strong spiritual inclination, influenced by the mystical poetry of and the broader lineages emphasizing inner sound meditation and devotion to a formless divine. These early exposures shaped his understanding of , a meditative practice central to his later teachings. In 1861, on Basant Panchami (February 15), Shiv Dayal Singh initiated public satsangs—spiritual gatherings—at his home in Panni Gali, , which marked the formal establishment of the Radha Soami movement. These sessions focused on imparting into the path of inner and , drawing a small group of devoted followers who recognized his role as a living spiritual master. During this period, the term "Radhasoami," signifying the union of the soul with the divine essence, was revealed to him as the name of the faith. Shiv Dayal Singh composed his initial teachings in poetic form, later compiled as the Sar Bachan Radhasoami, which articulated the core principles of the movement, including the journey of the soul through inner regions toward ultimate union with the supreme reality. This poetry served as the foundational scripture, emphasizing ethical living, , and disciplined under the guidance of a . He continued leading these gatherings until his passing on June 15, 1878, in .

Early Expansion

Following the private initiations that began before 1861, conducted his first public initiation ceremony in 1861 at his home in , marking a pivotal moment in the movement's outward expansion. This event drew initial followers from local merchant and professional communities, facilitating the gradual dissemination of Radha Soami teachings beyond to adjacent regions, including . A key figure in this spread was Baba Jaimal Singh, one of 's early disciples, who, after receiving initiation around 1856, traveled to in the 1870s and established a satsang center at in 1891, attracting Sikh and Hindu adherents seeking a syncretic spiritual path. The movement's institutionalization advanced under Shiv Dayal Singh's successors after his death in 1878. In 1902, Brahm Shankar Misra, son of Rai Salig Ram and a successor in the lineage, founded the as the first formal organization, headquartered in Agra's Soami Bagh. This body aimed to unify satsangs, manage properties, and propagate teachings through structured administrative councils, reflecting the growing need for organization amid increasing membership. Early growth was hampered by succession disputes that fragmented the nascent community. Upon Shiv Dayal Singh's passing, rival claims emerged among family members—such as his wife Narayan Devi (Radha Ji) and brother Seth Partap Singh—and key disciples like Rai Salig Ram and , leading to multiple parallel lineages and legal conflicts over leadership and assets. These familial and ideological tensions, often centered on interpretations of the guru's authority, persisted into the early but did not derail expansion. Concurrently, the movement gained traction among urban middle-class and in cities like , Allahabad, and , appealing to educated professionals disillusioned with orthodox rituals and drawn to its emphasis on inner and ethical living.

Teachings

Core Beliefs

Radha Soami teaches that the ultimate reality is a formless, supreme God known as Anami Purush, the Nameless One, who transcends all names, forms, and attributes. This divine essence is the origin of all creation, embodying infinite love and consciousness, and is often referred to as Sat Purush Radhasoami, the Lord of the Soul. The soul, or jiva, is regarded as an eternal drop of this divine ocean, separated from its source due to the illusions of material existence and accumulated karma, yet inherently pure and yearning for reunion. Central to the faith is the rejection of external religious forms, including distinctions, idol , and ritualistic practices, in favor of inner spiritual development accessible to all regardless of social background. Soamiji Maharaj, the founder, explicitly denounced temple , pilgrimages, fasting, and idol veneration, emphasizing that true devotion arises from direct inner communion rather than outward observances. This egalitarian approach underscores the belief that the divine resides equally within every individual, free from societal hierarchies or ceremonial dependencies. Salvation, or , is achieved through the soul's reunion with Anami Purush by attuning to the inner sound current, or Shabd, which serves as the divine lifeline connecting the back to its origin. This path, rooted in the broader tradition but distinctly named Radha Soami—meaning the union of the soul () with the Lord—focuses on transcending the material world to realize one's divine nature. The sound current is seen as the eternal vibration emanating from the supreme God, guiding the soul upward through spiritual regions toward ultimate liberation.

Cosmology and Ontology

In Radha Soami teachings, the is conceptualized as a hierarchical structure comprising three grand divisions of creation, each characterized by varying degrees of spirit and . While core elements are shared, specific details of can vary across branches. The lowest division is the purely material , known as Pind Desh, encompassing the physical governed by the laws of and the five elements. Above it lies the spiritual-material , or Brahmand, encompassing subregions such as Sahasdal Kanwal (the with dazzling light), Trikuti (causal plane with intense sounds), and Daswan Dwar or Par Brahm (a higher transitional leading to pure spirit). These lower realms are under the dominion of the negative power, Kal Niranjan, an entity tasked with the creation and sustenance of the material and subtle worlds, often depicted as a force that entraps souls through illusion and attachment. The highest division is the purely spiritual region, termed Sat Desh or Dayal Desh, free from all matter and illusion, beginning with Sach Khand—the true eternal realm—and extending to higher planes such as Alakh Lok, Agam Lok, and ultimately Anami Lok, the formless abode beyond name and description. This supreme region is presided over by the positive divine power, Dayal or Radha Soami, the ocean of mercy and , who emanates the creative current (Shabd) that pervades all creation as its underlying essence. The negative power of Kal operates within the bounds set by Dayal, creating multiplicity and diversity to facilitate the soul's experiential journey, but ultimately serving the divine purpose of spiritual . Ontologically, the (atma or ) is portrayed as an immortal, indestructible particle of the divine essence originating from the highest spiritual region, Anami. In its primordial state, the exists in blissful union with the supreme reality, but descends through the lower planes via the creative impulse of Shabd, becoming veiled by mind (manas), matter, and the veils of Kal's domain. This descent results in the 's entrapment in the cycle of birth and , forgetting its true amid worldly illusions. Ascent back to the origin occurs through , mediated by the sound current, restoring the 's inherent and merging it once more into the eternal oneness of Dayal Desh.

Practices

Meditation Techniques

The primary spiritual discipline in the Radha Soami tradition is , a meditative practice aimed at uniting the (surat) with the divine sound current (shabd) to facilitate spiritual ascent. While core practices are shared across branches, specific details such as recommended durations may vary. This technique, taught exclusively through by a living master, emphasizes the withdrawal of consciousness from the physical senses and external distractions toward inner realms. Initiation, known as naam daan or the bestowal of names, is a pivotal conducted by the living master, during which initiates receive five holy names and detailed instructions on the techniques. These names serve as a sacred for the practice, enabling the practitioner to attune to the inner divine current. The process underscores the master's role in imparting this confidential knowledge, ensuring proper guidance for beginners. The practice of unfolds in three interconnected stages, typically performed in a seated, relaxed posture with eyes closed and focused at the eye (the third eye or tisra til). First, involves the silent mental repetition of the five holy names to withdraw the from the body and worldly attachments, gradually stilling the mind and drawing the inward. This repetition acts as a purifying force, likened to untying a to allow natural ascent. Following , dhyan employs contemplation or visualization of the master's radiant form at the inner eye focus, fostering concentration and revealing glimpses of divine inner light, often described as a luminous point or radiant star. This stage deepens the withdrawal, preparing the practitioner to perceive subtle spiritual phenomena. The culminating phase, , entails attentively listening for and merging with the inner sound current—an ethereal, harmonious vibration emanating from the divine source—which propels the soul upward through spiritual regions. Practitioners are instructed to remain receptive, allowing the sound to envelop and elevate the consciousness without force. Daily is strongly recommended to build consistency and progress along the path, with the duration varying by branch; for example, in (RSSB), at least two and a half hours daily, ideally divided into morning and evening sessions. As proficiency develops, initiates may experience progressive inner , celestial sounds such as bells or flutes, and eventual traversal of higher spiritual regions, aligning with the tradition's cosmological framework of ascent toward ultimate union.

Ethical and Lifestyle Guidelines

Adherents of the Radha Soami tradition undertake specific ethical vows at the time of to cultivate moral discipline and support spiritual advancement. These vows typically include from meat as part of a strict vegetarian diet, avoidance of alcohol, , and mind-altering drugs, and commitment to a clean moral life that prohibits , , and other forms of or . This moral framework emphasizes humility in interactions, truthfulness in speech and actions, and selfless service (seva), which involves voluntary work for the without expectation of reward, fostering detachment from ego and material attachments. The daily routine of followers is structured to integrate these ethical principles with . It begins with morning to attune the mind to inner divine sounds and , with recommended durations varying by branch (e.g., 2.5 hours in RSSB), complemented by ethical earning through honest that avoids exploitation or deceit. Throughout the day, individuals prioritize family responsibilities, treating household duties as opportunities for selfless action and moral living, while maintaining and in all aspects of consumption and behavior. Community involvement plays a central role in upholding these guidelines, with regular attendance at satsang gatherings—congregational meetings focused on spiritual discourse—encouraged to reinforce collective ethical standards and mutual support. Followers are instructed to shun , blind rituals, and unverified beliefs, relying instead on the teachings of the living master and personal to guide their conduct. These practices collectively aim to purify the mind and body, creating a conducive environment for and realization of the divine essence within.

The Guru Tradition

Role of the Living Master

In Radha Soami teachings, the living master, or , serves as the embodiment of , acting as the essential conduit for the soul's connection to the inner divine current known as Shabd. This role is pivotal because the master is seen as the human form in which the divine word has manifested, enabling disciples to access spiritual realities that would otherwise remain inaccessible. Through personal contact, the living master imparts the grace necessary for spiritual awakening, distinguishing this path from mere intellectual study of scriptures. A key distinction in Radha Soami is that only a living can effectively link the disciple's to the Shabd current, providing the practical and ongoing support that past saints' writings alone cannot achieve. Past saints may inspire through their recorded wisdom, but it is the contemporary master's presence that shakes the from its worldly attachments and awakens it to . This living connection ensures the disciple's progress toward inner liberation, as the master withdraws the from material illusions and guides it inward. The responsibilities of the living master extend to delivering spiritual discourses that elucidate core teachings, resolving disciples' doubts through personal interaction or gatherings, and fostering ethical living aligned with divine will. By encouraging practices such as daily , , and moral conduct, the master not only protects the disciple from negative karmic forces within the bounds of spiritual but also safeguards their journey from external distractions. This protective role underscores the master's function as a compassionate guide, prioritizing soul upliftment over worldly fulfillment.

Principles of Succession

In the Radha Soami tradition, the transfer of spiritual authority follows a centered on by the outgoing master, who identifies a successor based on profound spiritual competence and alignment with divine will, rather than through hereditary succession or electoral processes. This method underscores the belief that true spiritual leadership emanates from an inner divine connection, ensuring the continuity of the guru's role in facilitating the soul's return to its origin. The nominated successor must exhibit qualities such as deep meditative insight, moral integrity, and the ability to embody the teachings, as discerned by the master through personal observation and spiritual discernment. Historically, this nomination process has yielded both seamless transitions and contentious disputes, highlighting the challenges of maintaining consensus within the movement. A prominent example occurred after the death of founder in 1878, when no explicit nomination had been made, resulting in rival claims among close disciples and the eventual splintering into separate organizational branches. Such conflicts arose from differing interpretations of the founder's implicit endorsements, yet they did not undermine the core tenet that succession must reflect divine intent over human politics. The unbroken lineage of masters remains paramount in Radha Soami thought, viewed as essential for preserving the purity and efficacy of the faith's initiatory practices and cosmological insights. Adherents regard any interruption in this chain as a potential dilution of spiritual potency, emphasizing the living master's indispensable role in personal and guidance. This continuity is not merely administrative but ontologically significant, linking contemporary practitioners directly to the tradition's divine source.

Branches and Organizations

Major Successor Branches

The Radha Soami movement, originating in 19th-century , , splintered into several successor branches following the passing of its founder, , in 1878, with each lineage emphasizing distinct interpretations of the core teachings while maintaining the practice of meditation. These major branches directly descend from early disciples and preserve the tradition's focus on inner spiritual development under a guru's guidance. Radha Soami Satsang Beas (RSSB), founded in 1891 by , a disciple of , operates from its headquarters at Dera Baba Jaimal Singh near the in . This branch adopts a non-institutional approach, avoiding elaborate rituals, hierarchies, or political involvement, and instead prioritizes personal inner , ethical living, and selfless service (seva) as guided by a living spiritual master. RSSB's teachings emphasize experiencing divinity within through daily practice, promoting and abstinence from intoxicants without mandating formal membership or fees. The lineage has seen successive gurus, including (1903–1948), Jagat Singh (1948–1951), (1951–1990), and (since 1990), who expanded global outreach to over 90 countries. In September 2024, he nominated Jasdeep Singh Gill, a UK-based academic with a doctorate from Cambridge University, as his successor and Sant Satguru Designate, marking a continuation of the branch's emphasis on accessible, non-dogmatic . Radha Soami Satsang Dayalbagh, established in 1915 by Anand Swarup (the fifth revered leader in the broader lineage), is centered in the self-sustaining Dayalbagh colony in Agra, India, and integrates spiritual practice with community welfare and scientific inquiry. This branch, formally organized under the Radhasoami Satsang Sabha since 1910, fosters holistic development through educational institutions like Dayalbagh Educational Institute (DEI), which blends spiritual ethics with modern sciences such as agroecology and consciousness studies to address sustainable development goals. Emphasis on social service includes cooperative industries, healthcare, and environmental initiatives, reflecting a model of conscious living that aligns spiritual discipline with societal progress. Prof. Prem Saran Satsangi, a systems scientist and former dean at IIT Delhi, has led the branch as the eighth Sant Satguru since December 2002, guiding its evolution toward interdisciplinary research on spirituality and human potential. The Soami Bagh Agra lineage, tracing directly from Rai Saligram (Shiv Dayal Singh's chief disciple and second guru, 1829–1898), maintains the original founder's samadh (memorial) site in as a center for orthodox Radha Soami practices. This branch upholds the purest form of the tradition's cosmology and initiation rites, focusing on devotion to the original without significant institutional expansion or modern adaptations. Preservation efforts include ongoing construction of the monumental Samadh Shiv Dayal Singh, a marble complex symbolizing eternal spiritual guidance, and daily satsangs that emphasize Rai Saligram's writings, such as Radha Swami Mat Prakash, for doctrinal fidelity. Since 1949, the lineage has been in an period without a living , prioritizing the maintenance of the sacred site and traditional discourses over active proselytization. Ruhani Satsang, established in the 1950s by (1894–1974), a disciple of from the lineage, represents a prominent group influenced by Radha Soami teachings but operating independently. This organization emphasizes the practice of , focusing on inner light and sound meditation, while deliberately avoiding the "Radha Soami" designation to promote a more universal appeal beyond specific sectarian labels. Kirpal Singh's efforts included extensive global missionary work, with tours to the in 1955 and 1963–1964, initiating thousands into the meditation practices and establishing centers worldwide to disseminate these teachings. The Sant Kirpal Singh Mission, continuing the work of Ruhani Satsang after 's passing in 1974, maintains this focus on light and sound as a path to spiritual realization, drawing from the same core principles of inner withdrawal and divine connection. It operates through various branches and centers, prioritizing personal spiritual experience over formal rituals, and has expanded internationally with an emphasis on interfaith harmony and ethical living. Branches derived from Baba Faqir Chand (1886–1981), another figure in the broader Radha Soami tradition, include the Manavta Mandir founded in 1962 at , , which integrates traditional with elements of dream analysis and practices often described as . Faqir Chand, initially aligned with the teachings of and later masters, emphasized the unconscious manifestations of the guru in devotees' inner experiences, encouraging practitioners to recognize and sound within themselves through contemplative dream states and psychological insight. Key differences in these derivative groups from orthodox Radha Soami lineages include a more eclectic approach to practices, such as Faqir Chand's incorporation of modern scientific and psychological perspectives to explain visionary experiences, and a nuanced view on the necessity of a living , where the inner divine power is seen as autonomous rather than dependent on external . Ruhani Satsang similarly adapts by promoting non-sectarian terminology and broader accessibility, diverging from the structured initiatory hierarchies of direct successor branches while retaining the shared emphasis on inner and as pathways to transcendence.

Contemporary Developments

Current Leadership

In the Radha Soami Satsang Beas (RSSB) branch, Gurinder Singh Dhillon continues to serve as the primary Sant Satguru alongside his nominated successor, Jasdeep Singh Gill, who was appointed as Patron and Sant Satguru Designate on September 2, 2024. Gill, aged 46 as of 2025, holds a PhD in chemical engineering from the University of Cambridge and previously served as Chief Strategy Officer at Cipla, a major pharmaceutical company, while also holding key administrative roles within RSSB, including oversight of educational and medical initiatives. Gill delivered his first satsang in May 2025. This transition reflects the application of succession principles emphasizing spiritual readiness and organizational experience, with both leaders guiding satsangs and community programs into 2025. At Radhasoami Satsang Dayalbagh, Prem Saran Satsangi has maintained leadership as Sant Satguru since October 14, 2002, overseeing spiritual practices and extensive educational efforts through institutions like Dayalbagh Educational Institute (DEI). A physicist by training and former director of DEI, Satsangi, now in his late 80s, has emphasized integrating science with spirituality, expanding DEI's programs in engineering, agriculture, and women's education. Under his guidance, Dayalbagh hosted commemorative events in 2025, including the Bhandara of Param Guru Maharaj Sahab on October 19, reinforcing community ties and ethical initiatives. The Soami Bagh branch, centered at the original Agra site, operates without a living Sant Satguru, with administration managed by the Central Administrative Council since the passing of prior leaders in the lineage. This council oversees the ongoing construction of the Holy Samadh for founder Shiv Dayal Singh and conducts satsangs based on foundational teachings, without a nominated successor as of 2025. In 2025, the marble mausoleum at Soami Bagh drew increased tourist and devotee attention, highlighting its architectural significance akin to the Taj Mahal and serving as a focal point for commemorative gatherings.

Global Presence and Influence

Radha Soami, encompassing its various branches, is estimated to have between 10 and 20 million adherents worldwide, with the largest branch, (RSSB), claiming around 20 million followers across more than 90 countries. The movement maintains strong roots in , particularly in —home to RSSB's headquarters at Dera Baba Jaimal Singh in —and , where the Dayalbagh branch is centered in . Significant diaspora communities exist in (especially the and ), the , and , facilitated by migration and missionary efforts since the mid-20th century. Institutional initiatives have bolstered the movement's global footprint. RSSB operates numerous international centers, known as Science of the Soul Study Centres, in regions including , , and , where adherents gather for spiritual discourses and voluntary service; these facilities span dozens of countries and support community outreach without hosting social events. The Dayalbagh branch, through the , emphasizes humanitarian endeavors via education and healthcare; its flagship institution, (DEI) in , is a offering holistic programs that integrate moral and vocational training, serving thousands of students and contributing to through community-focused initiatives. Additionally, Dayalbagh's model includes accessible healthcare services and cooperative efforts in rural welfare, aligning with broader Radha Soami principles of selfless service. The movement has exerted cultural influence on Western spiritual landscapes, particularly and guru-based groups during the and counterculture era, inspiring offshoots like and the through shared emphases on inner and sound meditation. Notable adherents have included prominent figures such as business tycoons Malvinder and Shivinder Singh, whose involvement highlighted the sect's appeal among India's elite, though this has also drawn attention to its intersections with commerce. Some branches, particularly derivative groups, have faced scholarly and media critiques for perceived commercialization, including lavish infrastructure projects and opaque financial practices that contrast with the tradition's ascetic ideals.

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