The Radhasoami Tradition: A Critical History of Guru Succession David Lane Author

Specifically, this study concentrates on the socio-historical development of the Radhasoami tradition as it evolved through the gurus at Hathras, Agra, Beas, Tarn Taran, Hoshiarpur, Delhi, and elsewhere. Special attention, however, has been focused on the Sant parampara at Dera Baba Jaimal Singh and Sawan Ashram in Delhi. Two primary methods of study have been employed: field research and historical/textual analysis. Having been to India eight times, I saw first-hand the various satsang groups and their leaders, including extensive visits at Dera Baba Jaimal Singh, Beas (1978, 1981, 1983, 1989/1990); Manavta Mandir, Hoshiarpur (1978, 1981); Soami Bagh and Peepal Mandi, Agra (1978, 1981, 1987); and Sawan Ashram and Sawan-Kirpal Ashram in Delhi (1978, 1983, 1986, 1987, 1988). I have also met and conducted interviews, each of varying lengths, with the following Radhasoami/Sant mat leaders: the late Pratap Singh (1978); the late Baba Faqir Chand (1978, 1981); Mataji of Manavta Mandir (1978, 1981); the late Darshan Singh (Summer 1983, Winter 1983, Summer 1986, Spring 1987, Spring 1988); Ajaib Singh (1978, 1980); Thakar Singh (1977, 1978, 1979); the late Charan Singh (1978–interview conducted by Professor Mark Juergensmeyer; 1981, 1983, 1986, 1987, 1989); Pir Munga (1987); Agam Prasad Mathur (1978–interview conducted by Professor Mark Juergensmeyer; 1987); Gurinder Singh (1991); and I.C. Sharma (1991). Interviews have also been conducted with administrators at the various satsang centers, including Dr. K.S. Narang (Beas; 1978–interview conducted by Professor Mark Juergensmeyer; 1981, 1983, 1989); Janak Raj Puri (Beas; 1978–interview conducted by Professor Mark Juergensmeyer; 1983), the late Sant Das Maheshwari (Soami Bagh; 1978–interview conducted by Professor Mark Juergensmeyer); the late Babu Ram Jadoun (Dayal Bagh; 1978–interview conducted by Professor Mark Juergensmeyer); Dr. K. L. Jaura (Manavta Mandir; 1981); Professor Bhagat Ram Kamal (Manavta Mandir; 1978, 1981); Bhagwan Gyaniji (Sawan Ashram; 1978); Pappu Bagga (Delhi; 1978). The interviews done of followers of the respective movements are too numerous to cite; however, extensive interviewing has been done with members of each satsang both personally and through correspondence. A questionnaire was also sent out to one hundred followers of the Kirpal Singh lineage in 1989. Historical textual analysis consists of a thorough examination of almost every Radhasoami or Sant mat book published in English. In 1987, working from an O.G.S.R. grant, I collected rare books, pamphlets, and manuscripts related to Sant mat and Radhasoami. From these many writings, I was able to chart out the written history of guru succession, as well as analyze the rhetorical uses of language in buttressing the claims of vying successors. Moreover, I have been greatly assisted in my task by setting up key contact people in each of the satsang groups which kept me up to date on the latest developments, including new publications, growth in membership, and related events. Specific Problem On August 24, 1974, Kirpal Singh, a renowned guru of surat shabd yoga (union of the soul/consciousness with the sacred sound) and founder of Ruhani Satsang, died at the age of eighty. His death caused an intense succession dispute amongst his thousands of followers which has yet to be mended. Eventually a number of factions developed, each following a different successor. Although most of Kirpal Singh’s followers rallied around Darshan Singh, Kirpal’s son, others paid allegiance to either Thakar Singh of Delhi or Ajaib Singh of Rajasthan. The interesting sociological question that confronts us here is how each successor to Kirpal Singh legitimized his role. That is, what type of ideological strategy did these would-be gurus develop in order to solidify their constituencies? Further, what were the social and historical factors which influenced or constrained their gaddi nasheen rhetoric? To properly address and answer these questions necessitates a fairly comprehensive overview of the social context in which these surat shabd yoga gurus live and teach. Thus, this study begins with a historical overview of Sant mat and Radhasoami in general. And secondly, I have focused on the specific parampara (guru lineage) which preceded Kirpal Singh and his successors.