spirituality, but not bound by inherited social
conventions destructive of freedom and justice.
As others did, he criticized Indian traditions such
as the caste system and customs that degraded
women, and he fought to establish a pluralistic
and democratic society that would fulfill the high-
est ideals of Indian tradition.
Further reading: Sudarshan Agarwal, ed., Sarvepalli
Radhakrishnan: A Commemorative Volume, 1888–1988
(New Delhi: Prentice Hall of India, 1988); Anjan Kumar
Banerji, ed., Sarvepalli Radhakrishnan: A Centenary
Tribute (Varanasi: Banaras Hindu University, 1991–92);
S. S. Rama Rao Pappu, ed., New Essays in the Philosophy
of Sarvepalli Radhakrishnan (Delhi: Sri Satguru, 1995);
Glyn Richards, ed., A Source-Book of Modern Hinduism
(London: Curzon Press, 1985); Paul Arthur Schilpp,
ed., The Philosophy of Sarvepalli Radhakrishnan (LaSalle,
Ill.: Open Court, 1991).
Radhasoami Movement (est. 1861)
The Radhasoami Movement began in Agra, India,
in the 1860s with the teachings of Swami Shiv
Dayal Singh. He himself reflected a variety of
Hindu influences, including devotion to KABIR,
SIKHISM, NAT H YOGA, and the Vaishnavite tradi-
tion. Each of these emphasized the importance
of sacred words and the guidance of a spiritual
master in transforming the self.
Singh became known as Soamiji Maharaj,
because he was believed to be the incarnation of
the Supreme Being Radhasoami Dayal (or Merci-
ful Radhasoami). In 1861, Shiv Dayal Singh began
holding satsangs (gatherings) in Agra, preaching
Radhasoami as the true name of God. Although
Singh himself was greatly influenced by Guru
NANAK, the founding teacher of Sikhism, the Rad-
hasoami movement is not to be understood as an
offshoot of Sikhism. It is often considered hereti-
cal by orthodox Sikhs because it does not adhere
to the Adi Granth, the Sikh scripture, as the only
guru. Orthodox Hindus treat the movement with
suspicion because of its disregard of caste.
The Radhasoami tradition blends progres-
sive leadership with esoteric beliefs and spiritual
practices, a contradiction that gives this move-
ment a unique personality. Radhasoamis practice
a type of yogic meditation known as surat-shabd
(spirit-sound), which they believe is based on
scientific principles alone, not faith. The experi-
ence of shabd, or sound current, is an internally
heard vibration from God that allows for spiritual
evolution. The movement accepts a hierarchy of
leadership with one major teacher in charge at
all times; a Sant Sat Guru is considered to be a
human being who has taken birth from the high-
est spiritual plane and has reached an exalted state
by practice of surat-sabd yoga. A Sadguru is next
in this structure, having received understanding
from the Sant Sat Guru and practice of surat-sabd
yoga. A Satsangi is a follower who learns the
practice of surat-sabd yoga under the direction of
a Sadguru.
Singh’s students were mostly members of the
urban merchant caste community, both house-
holders and ascetics. After his death in 1878, there
were many splits in the movement due to the lack
of a clearly established method for selecting a
successor. The succeeding masters gave birth to
over 20 Radhasoami lineages, most of which have
disappeared. Today the most famous branches
include Radhasoami Agra, Radhasoami Dayal
Bagh, and Radhasoami Beas.
Radhasoami Agra occupies the original site
at Soami Bagh in Agra, where a memorial shrine
for the founder, Soamiji Maharaj, has been in
construction since 1904. Soamiji Maharaj’s fourth
successor, Babuji Maharaj, died in 1949, leaving
the community to await the coming of the sixth
Sant Sat Guru. A spacious residential colony and
institution are administered by the movement’s
Central Administrative Council, which was origi-
nally established in 1902 by Maharaj Saheb (sec-
ond successor).
The Dayal Bagh branch was founded by Kamta
Prasad Sinha at Ghazipur in 1907. In 1913 Sinha’s
successor, Anand Swarup, moved the organiza-K 344 Radhasoami Movement