Radhasoami, Beas Secret History, radhasoami, shabd With a Great Master, Beas 1982(1934) page 159 : "Our Beas group had its inception through the work of Saint Baba Jaimal Singh, who was a disciple of the founder, Soami Ji, but was never connected with the Agra group. AND SO THIS CENTER HAS NEVER HAD ANY CONNECTION WITH THE AGRA GURUS...HAS NEVER HAD ANY SORT OF CONNECTION WITH THE OTHER CENTERS OR THEIR GURUS, except that of brotherly love". end quote
Both Jaimal and Sawan initiated under article 16 of the Council for Sat Guru Misra and Sawan also for Bauji Devi and Babuji Madhav Sinha until around 1918.
"With the Three Masters", Beas 174 page 200 ; Sawan tells Chachaji (Pratap Singh, Swami Ji's younger brother, President of the Council) "I am unfit for this duty and some sadhu should be sent to initiate" . Chachaji states "..obey my order and start bestowing initiation". Chachaji asked Sawan in letter to appoint "some educated satsangi whom will then be sent paper initiation." ; as referenced in Letter #5, Spiritual Letters, Beas, 1965,p133. Beas books claim Sawan gave the initiations himself . If Sawan was a guru , why would they send him paper initiation and tell him to appoint some educated satsangi?
Chachaji owned the Soami Bagh Gardens. Chachaji gave the Gardens to Sankar Misra, the third sat guru. Chachaji and Misra started the Council to promote peace and 'harmony' among the 'different sects and cliques' according to a Beas reproduced letter from Chachaji to Jaimal, dated August 4, 1902,(Corr.,Agra, v.2,p.604;also see Biography of Babuji Maharaj,Agra,1971,p.466).
The Council ballots stated for management of Satsang and properties until the "Sat Guru again makes His advent. The Council will then only assist Him...", (ref. page 468 same book).
Sudarshan Singh, Lala Suchet Singh and Lala Sujan Singh (Chachaji' sons) were also on the Council and ballots, Ref. Holy Epistles,Part1,1982,p.335. With four of Swami Ji's family on the ballots and later the Council, Jaimal's comment that Swami Ji's family had no connection with the Council is rediculous . Sons of Chachaji placed in voting ;#5 Sudarshan Singh 1718,#8 Suchet Singh 1587,#16 Sujan Singh 111. Sujan came on Council afterwards, as he was not in top ten. It should be noted the top ten vote getters received over 1444 votes each, 1444 was the tenth place. Third in votes was Lala Raj Narain Saheb with 1810 votes and forth Babu Baleshwar prashad of Allahabad with 1769. It must be remembered, the top ten vote getters would from the initial management Council.
The vote was not to determine the next sat guru. Chachaji, Sudarshan, Adjohia, etc., and everybody they would have told, already knew it was Sankar Misra. The fact that Misra beat Adjohia of Peepal Mandi in votes, with his group at Benares only 1/4 the size, shows Misra's universal acceptance as the next sat guru by the various groups that voted. Jaimal knew he would not get enough votes to place in top ten for Council, so he requested 3 seats on Council as condition to join (along with some other rediculous requests mentioned in this article). It is very important to remember when Jaimal was dying he said to go to Chachaji for the secret of sound current in Sat Nam and with questions. This is absolute proof Jaimal (and Beas) consider Chachaji a Sant, as it is written in Beas books as quoted by Jaimal himself. At the exact moment Jaimal was dying and telling his followers to go to Chachaji afterwards, he was being excommunicated by Chachaji (sons and Council). Chachaji is also considered a sant by most or all RS groups.
Regarding Sawan in 1904 Professor Dr. David C. Lane Nov. 30, 1999 Internet Exsatsangi Club stated : "My hunch is that Charan himself (like the Pope in the Catholic Church) believed in the Power of his own guru. We know that this is exactly how Sawan himself responded to his appointment. He knew he wasn't a master so he turned to Partap Singh (Chachaji) for some kind of way out or support."
"With The Three Masters,1974,Beas,p.230, Sawan says in 1944 to group of people he refused to give initiation after Jaimal died until prevailed upon by Chachaji. Sawan said his "mind continued to remain in a state of agitation until he was assured by what He saw that his initiates were being taken care of." Sawan does not tell how he determined he was a sat guru a decade or so later, being he was not appointed by anyone. In other books, Sawan says that the master's Guru, or His Guru, etc., are responsible for initiates (implying if current master not up to snuff, it can be rationalized by going back to competent master in past).
In Sawan's case, since he self declared himself a master, it means disciples are fully at the mercy of his judgement on his own competency as sat guru, or better pray a past competent Guru will help !!! This is critical because Babuji Madhav Sinha was the guru Sawan was initiating under when he made his break. Sawan obviously considered Babuji Sinha a sat guru, but Babuji Sinha completely denied Sawan was such; and also said Sawan's initiations were invalid and not under the protection of the Agra lineage in court depositions..

c. Jeffrey K. Bedrick



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Salig Ram
All photos c. RS Peepal Mandi



Buddhism as a manifestation of this movement remained a vital force in India for almost a thousand years, till it succumbed before the wave of persecution let loose by resurgent Brahminism under the Guptas.

Following the decline of the Guptas, the Hindus chose isolation as a great refuge, and learnt to live with a self-nursed sense of glory -- a concept which ingrained into their psyche the uniqueness of their country, religion and ancient knowledge. It is in this context that Hinduism came to acquire great absorptive capacity and tenacity to withstand onslaughts. This state of mind brought forth the idea "Hinduism as mother of all religions, Vedas as source of all knowledge and India as cradle of human civilization."

Guru Nanak's Sikhism initially defied every definition that could fall within the orbit of absorptive religiosity of Hinduism. Guru Nanak rejected Vedas, opposed caste, idolatry and superiority of Brahmins, re-defined Karma theory, and gave a unique meaning to the concept of monotheism.

This was the emergence of a new religion which could effectively challenge the hegemony of the Brahmin and withstand the pervasive tendencies of Hindu socio-religious conduct. Guru Nanak's doctrine impressed all those who were in search of something that could stand- out from the assimilating Hinduism and aggressive Islam.


Note: c. S. Gurpreet Singh Dhillon

The struggle for regaining control of their gurdwaras after the fall of Ranjit Singh's empire in the mid 1800s offers a prime example of the multidimensional nature of attacks on Sikh security in India. Prior to the decline of Maharajah Ranjit Singh's empire, Sikhs were forced into the forests and jungles of northern India for safety from attacking marauders. As the established gurdwaras often lacked knowledgeable Sikh caretakers, they were left vulnerable to the introduction of Hindu rituals initiated by Sahajdharis, non-Sikhs who systematically took control of the religious services in the gurdwaras. Paramount to the Sikhs' vulnerability in this instance is Guru Nanak's deliberate non inclusion of a priest figure in Sikh religion. The ritual practices of Brahmans, the priestly upperclass, had been used to enforce the distinction between classes and castes and thus were forbidden by Guru Nanak. Sahajdhari encroachment into the vacated gurdwaras allowed the very acts disavowed by Nanak to creep into Sikh practices. The Sahajdhari influence carried over into British rule, as a class of hereditary gurdwara "managers", Mahants, were allowed control of the gurdwaras. The Mahants continued anti-Sikh Hindu ritual practices in the gurdwaras while often taking money form worshipers and living lavishly off such exploitation, in traditional Brahamanical fashion and completely contrary to Guru Nanak's teachings. Such conditions led to a five-year struggle for control of the gurdwaras in which 30,000 Sikhs were arrested, 2000 wounded, and 1,100 killed over a period from 1919 to 1924. However, the effect on the Sikh population carried over into other spheres as well. 1. Gurbakhash Singh, Sikhism : Under Brahmanical Siege (Ontario: Sikh Education & Research Centre of Windsor, 1992) 75.