www radhaswami com
The writings of Swami Dayal use the term Sat Nam, rather than Radhasoami. The gurus and the tradition that followed him used the term Radhasoami during the initiation rites, meditation practices and as mutual greeting. This has led to the fellowship being commonly called Radha Soami.  In some subtraditions of Radhasoami, 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 Radhasoami. 
- 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 organization, shrine), and
- bhandara (large community gathering).
Updated: 9 months ago
Palghar (Maharashtra), Apr 22(ANI): Criminal Investigation Department (CID) has taken over the investigation of three FIRs in Palghar lynching.
Login to view previous cins
Login to view this information.
The court has also directed Rajshree Singh, the mother-in-law of Shivinder Singh to be personally present in the court to explain if and when they can return the monies back to the judgment debtors (Singh brothers).
However, Daiichi has been arguing that while the award was passed in 2016, the arbitration had been initiated in 2012, and any attempt by the brothers to divert funds from 2012 on wards should be deemed fraudulent.
The Radhasoami tradition can be traced back to the spiritual master Shiv Dayal Singh (honorifically titled Soamiji Maharaj) who was born on August 24, 1818, in the north Indian city of Agra. He was influenced by the teachings of Tulsi Sahib of Hathras, who taught surat shabd yoga (which is defined by Radhasoami 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. The movement does not promote celibacy, however, 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. The word “Radhasoami” is a distinctive way of spelling a term that is often used for the Hindu god, Lord Krishna (the “swami” or master of his consort, “Radha”), but the movement, which abhors an anthropomorphic understanding of God, interprets the term as the “mastery of spiritual energy.” After Shiv Dayal Singh’s death in 1878 he was succeeded by several disciples, including his wife Narayan Dei (“Radhaji”); his brother Partap Singh (“Chachaji”); Sanmukh Das (appointed head of the sadhus); the army soldier Jaimal Singh, Gharib Das of Delhi; and the postmaster general of the Northwest provinces, Rai Salig Ram, each of whom started their own distinct centers. 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”). The largest branch of the movement is the one at Beas, established by one of Shiv Dayal Singh’s disciples, Jaimal Singh, in the North Indian state of Punjab in the 1890s, and which has grown enormously over the decades under the guiding hands of each subsequent successor (from Sawan Singh to Jagat Singh and Charan Singh to the current master, Gurinder Singh). There are estimated to be two million initiates of the Beas masters worldwide. In Agra, the birthplace of the movement, there are three main satsang centers: Soami Bagh, where a large memorial tomb is being built to honor the founder; 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 centers, Dayalbagh, which is located across the street from Soami Bagh, and has flourished under the leadership of Kamta Prasad Sinha, Anand Sarup, Gurcharandas Mehta, Dr. M.B. Lal Sahab, and most recently as of this date Professor Prem Saran Satsangi. Other Radhasoami-related groups that have garnered a significant following include Ruhani Satsang in Delhi, founded by Kirpal Singh (b. 1894–d. 1974), a disciple of the Beas master, Sawan Singh; Manavta Mandir, established by Faqir Chand (b. 1886–d. 1981) in 1962 in Hoshiarpur in the Punjab; the Tarn Taran satsang founded by Bagga Singh; and several others scattered through North and South India. The most notorious branch related to Radhasoami is the Sacha Sauda Dera in Hissar, Haryana, whose current master, the motorcycle-riding “guru of bling,” Gurmeet Ram Rahim Singh, was convicted of rape in 2017, leading to riots in the area that caused over thirty deaths. Gurmeet Ram Rahim Singh traces his spiritual lineage to the previous master at the Dera, Satnam Singh, whose guru Khema Mal (“Mastanaji”) was a disciple of the Beas guru, Sawan Singh. The Radhasoami tradition has also influenced a number of new religious movements in North America, including Paul Twitchell’s Eckankar, Ching Hai’s Quan Yin, John-Roger Hinkins’ Movement of Spiritual Inner Awareness (MSIA), and Gary Olsen’s MasterPath.
Although it is prefaced by a survey of early guru succession controversies in Radhasoami, the main focus of this book is on the different rhetorical strategies employed by competing successors after the death of their guru. This study centers mostly on the succession narratives after Sawan Singh’s death in 1948 and the death of Kirpal Singh in 1974.