Regarding Laalaa Ji’s birth
“O Agni, you are born of earth and sky (diva-prithivi). -Rig Veda V [2.7.]
You know the definite path of the pittriloka, there, be thou so bright as to illumine that path”. -Rig Veda V [4.4].
As regards the last available link, in respects of the roots of Laalaa Ji’s ‘family tree’, begins from Choudhari Mantokh Rai (Adheoliya), hailed from the village – “Adheoli” situated some where near Delhi [is now in District - Bulandshahar in UP]. He happened to be one of the courtiers of the Mughal Emperor, Akbar the Great. 
The related legends [popularly accepted as true], reveals that on becoming impressed and happy with him for the distinguished qualities possessed by him; like – righteousness, dutifulness and his competency, the Ruler of the time had bestowed upon him, the title of “Choudhari” along with the 555 villages’ area property, as reward of his services.
It is said that the whole of this property is, now a days, is situated in the district Mainpuri and the nearby areas in Uttar Pradesh, those days used to be called – “Bhumigram”. Bhogaon is renamed, far-evolved from the Middle Ind-Aryan language.
Choudhari Mantokh Rai had three sons – (1) Sri Seva Ram, (2) Sri Bhuvan Daas and (3) Choudhari Hem Chand, who had three sons-
[1] Choudhari Basant Rai,
[2] Choudhari Naval Rai,
[3] Choudhari Doolha Rai
[4] Choudhari Jasvant Rai;
Choudhari Naval Rai two sons -
[1] Choudhari Prithavi Pat
[2] Choudhari Hulas Rai - who had three sons;
[1] Choudhari Mani Ram Rai (issue-less),
[2] Choudhari Makkhan Laal,
[3] Choudhrai Manohar Rai,
Choudhari Makkhan Laal had only one son - Choudhari Chunni Laal; who had two sons -
[1] Choudhari Vrindaban Laal,
[2] Choudhari Shri Krishna Laal
Choudhari Vrindaban Laal had two sons -
[1] Choudhari Harbaksh Rai, and
[2] Choudhari Ulfat Rai.
The lineage of Laalaa Ji’s family flows further, from the offspring of same third son, Choudhari Hemchand.
The branch of this ‘Banyan Tree’ brings-forth from;
Choudhari Hemchand
Choudhari –Hulaas Rai
Choudhari – Makkhan Laal
Choudhari – Chunni Laal
Choudhari- Vrindravan Laal;
(Popularly, known as “Ajaanbaahu”)
Choudhari Vrindravan Laal had two sons – Choudhari Harbaksh Rai and; Choudhari Ulfat Rai. Choudhari Harbaksh Rai was, Laalaa Ji’s Father, who had endowed with an extra ordinary intellect, in addition to his administrative wit, he had inherited from his Jageerdaar ancestors.
The British Government Officers had gratefully acknowledged him as an asset for the office, he was entrusted upon. In acknowledgment to their appreciations they had granted their valued certificates to that effect, in their own handwriting on the Royal-embossed letter-pads. The prints of which are appended herewith. 
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| Laalaa Ji |
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| Chachcha Ji |
He had two sons – Mahatma Ram Chandra Ji [Laalaaji] Maharaj and Mahatma Raghubar Dayal [Chachcha Ji]. Choudhari Ulfat Rai had also
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| Dr. Krishna Swarup alias Mathanni |
two sons – Ram Swarup and Dr. Krishna Swarup. Choudhari Ram Swarup had no issue.
Drooping through the ritualistic grooves of the ages, when the regimen of Laalaa Ji’s father, Chaudhri Harbax Rai, till then had left the ‘Jagir’ in Bhogaon and had to join the British Government Service in Farrukhabad, for the reasons not contextual here and till it became a status-symbol to maintain distance from the own family-flock and to make amusement with lewd women like dancing girls. A famous saying- “Doing our own will is usually what harms us”; proved true to him and he indulged soon his totality into ‘woman and wine’
It was not a coincidence that Chaudhry Sahib had to leave the ancestral 'Jaagir' in Bhogaon and migrated to Farrukhabad, the land of sages and seers of ancient times. On the road-side of Kannauj [ancient name, ‘Kanyakubj’ the capital town of undivided India, during the period of King Harsh Vardhan]. Actually this was the ‘prologue’ of a spiritual- renaissance. On the road leading from Kannauj to Fatehgarh, there are two ashrams of two great sages on either riverbank of the river - ‘Kali’. On the one side was situated the ashram of sage Udyalak, where ‘Kathopnishad’ was written and drawing a stick from ’munja’ [a type of tall rush or grass of the fibers of which ropes or cords are made] a practical knowledge of ‘thumb-sized’ 'purusha' [the embodied-soul] was gained. On the other side of the river was situated the historical ashram of Shringi Rishi. The settlement that followed him was named after him as ’Singhirampur’. In this very Singhirampur, just as a matter of chance, a great saint was camping. Occasionally he used to visit Farrukhabad. One day when the saint visited some place in Chaudhry Sahib’s neighborhood, his wife Shrimati Durga Devi along with his younger brother Chaudhry Ulfat Rai Ji went to see him for ’Satsang’ [seeking divine]. He was narrating and explaining the verses of ’Sant Kabir’. Laalaa Ji’s mother got so engrossed in it that she forgot about every thing else. Tears started flowing from her eyes and she got in to a blissful samadhi [trance, the state of total absorption] like state. After a while when she opened up her eyes, she was still emerged in that ocean of bliss. When she was about to leave for home the saint placed his hand on her head and blessed her saying - “my daughter! May the Almighty bless you with prosperity and fill your heart with His Love.” This blessing showered its effect on her and as the days passed by she kept on making spiritual progress and the love of God kept on increasing in her heart and she started to acquire the state of Saint Mira Bai. “Rom - rom nakh sikh sab nirkhat, lalaki rahe lalachaya.'[You are filled in every cell of mine, yet I crave to see You.]
Thus, the living lobby of Chaudhary Sahib [Laalaa Ji’s father] and the surroundings were becoming those days, in fullest bloom of dancing entertainment and merry- making intoxicated excitement. But contrary to it, the gynaeceum of the house was still dominant with the gleam of his wife [Laalaa Ji’s mother] Durga Devi, who was leading a life of righteousness and piety. She was pious-minded; pondering constantly in filial affection for Lord Ramchandra. The texts of ‘Ramcharitmanas’, in her devotional-melodious voice were enchanting the whole surroundings of the house; substantially, she was absorbed in to it.
Both the gender-based cells of the house, those days were going on well, with full speed and there was no hardship at all, except that the ‘Jagirdar-couple’ was suffering from the pricking of being childless. The whole house was desolate and unadorned on this account. The root-cause of this whole tragedy was the societal perspective prevailing those days. The unconscious assertions by each section of society that the stereotypical gender roles were hardwired rather than largely being the product of social conditioning. From the very beginning the “men are from ‘Mars’ and women are from ‘Venus’”. Nothing the less; the landlady had no complaint with the time running those days. Instead she kept in step, Chaudhry Sahib endured too subsist on the liturgical living, clinging with her favored deity, Lord and Goddess Sita. A mystical
Saint Jnaneshwar, I had a chance to read long back somewhere, a translation of
this poem in English;
“Without the God,
There is no Goddess,
Without the Goddess,
There is no God,
How sweet is their love!
Embracing each other,
They merge into One,
As darkness merges with the light,
At the breaking of dawn.
When we discover their unity,
All words and all thoughts
[and all books!]
Dissolve into silence ….. .”
The imposing-house where the Chaudhry-couple lived had become accustomed 
to welcome the revered saints of various religions every day. It was seldom when there would have come in, non to compassionate. It was hardly a week’s gap of obtaining the fruit of virtuous life, and the housemaid was just reminding of this to her mistress. In the meantime, suddenly but according to wish, they heard a sound from the porch of the house – “is there somebody in? or should I go back?” such incoherent dialogue made them, on one hand propped but at the same time, seeming him to be a saint of some strange sectarian, an ascetic it, rejoiced Shrimati Durga Devi, the Mistress. Sooner, on getting an affirm-er tip the wink to, the maid rushed toward the porch. She requested him with folded-hands and pronounced with full meekness – “sir! Please come in and make obliged the house. Please do come, my Mistress is eager to pay her homage and reverence”. She took him in with great veneration to the Landlady, who offered him a befitting respectable seat and made an earnest request – “what this humble serving – self can offer in your honor”? Retorting her the ascetic asked, in his natural tone – “is there ready- cooked fish available in the house”?
The Mistress, named after the 'shakti' or personified energy of Lord Vishnu; a title of ‘Durga’, belonged to a strict and an orthodox vegetarian family of ‘Vaishnav’ sect and carried the inborn-tradition here also in this family of Choudhary Sahib. On account of this reason, the availability of non-vegetarian serials like cooked-fish was out of question in the gynaeceum, despite all sort of luxuriance in the house, those days. At this juncture, the aforesaid lady-servant, bringing her mistress out to cut a sorry figure, reminded of, about the ready-cooked ‘two fish’ had just before been brought in, as a courtesy-token from Nawab Sahib [Governor] of Shamsabad-Town and were kept untouched in the public-part of the house.
After deliverance from quite a crucial hour, the Landlady, again turned to the ascetic with an esteemed look- “Sir! Let me have a chance to serve. It is being brought just, within no time” and she commanded the maid-servant with a tip the wink to do the needful. She did it in a trice an eyelid and gave the dish unchanged, in her mistress’ hands who put-forth before the respectable guest. The faithful house-maid was, constantly, watching his face-expressions, as to how he was relishing the willed dish, offered to him by her mistress. She was quite an intelligent young lady. As soon as she grasped his posture revealing the contentment on his glorious appearance, irradiating the truth of saying – ‘strike when the iron is hot’; stood before him courteously with folded hands – “Oh! Splendid high-soul, venerable man! With God’s grace my mistress is enjoying all sort of wealth and its grandeur, but more or less, the only abatement is that, her bosoms are empty. God is merciful and the Goddess of speech is ensconced on your tongue; if you are really happy on us, please shower such blessings the one which could bring a child in her arms”. During the delivery of her prayer, the mistress was seeing her cherished Lord, Rama, in place of the ascetic; her eye-lids were wet down.
During whole of this course it appeared as if the ‘time’ had gone stagnating for a while, stolen by some unseen power. This was a fortunate union of the individual soul with the divine One, by means of abstract meditation. The august ascetic, although, had completed the food till then, but he was still absorbed into the Ultimate. The manifestation of his elegance had conceal the whole being of that house. In quite a magnanimous mood he glanced with a partly closed forty-wink at the landlady and stood-up, keeping his arms up sprinkling the divine lustre of his asceticism on the maid and her mistress, and with a flash, he turned his eyes to look upwards. In the same posture he stretched out with hands hollowed, as in salutation to beg from the Master of all the masters. He evoked in a cautionary commanding, loud sound – “Allah-o Akbar” and further he whispered, absorbed within the supreme spirit and left the place in a very fast speed … … … saying … … … “Ek-Do, Ek-Do (one-two, one-two)”. People used to say that he had neither been seen ago nor he had ever come in view, later.
It is said by the sage Ramana Maharishi –“silence speaks with unceasing eloquence”. Silence invites to listen more deeply within oneself, which helps to connect with own inner wisdom. Learning to listen deeply with oneself is probably the most universal spiritual practice, found in all traditions. So happened with the pious mistress Durga Devi and her silent prayers brought ‘object-striven-fruit’ for her quiet and noiseless mansion, a boon for her womanhood and the married life. 
This sacred legend of my family roots; I [the writer of this blog, Dinesh Kumar Saxena] have been listening right since my childhood. A curiosity to find out the truth about this ascetic, perfuming with incense, has invariably been importuning throughout my lifetime. Who was he, where from did he come and where he went off, which signification ‘two fish’ indicated for, and so on, are the unanswered questions, which often pester innermost corner of my mind. This is all with me, because my inborn character.
My intense research of systematic phenomenon study brought me on such turn of object aimed at, the point towards which I was looking ardently for a long time. Thus a finding come-up unexpectedly that the ‘ascetic’ under reference, having been remembered, within our family-flock as a “Kambalposh-Mazzub” [shaken off saint, one who had renounced the world; had wrapped under the blanket]; the common concept about whom was that, seemingly, he was some Muslim Fakir, did not appeal to me. According to my source of study he would have perhaps been a ‘Rosicrucian’, instead of being a “Muslim Fakir”.
The world Rosicrucian denotes a member of a clandestine society devoted to the study of occult sciences, which became known to the public early in the 17th century and was alleged to have been founded by a German noble, Christian Rosenkreuz, in 1484. It is generally associated with the symbol of the Rose Cross, which is also found in certain rituals beyond “Craft” or “Blue Lodge” Freemasonry. The Rosicrucian Order is viewed among earlier and many modern Rosicrucian as an inner world’s Order, comprised of great “Adepts”. When compared to human beings, the consciousness of these adepts is said to be like that of demigods. This “College of Invisible” is regarded as the source permanently behind the development of the Rosicrucian movement.
Freemasonry is a worldwide fraternal organization. Members are joined together by shared ideals of both a moral and metaphysical nature and, in most of its branches, by a constitutional declaration of belief in a Supreme being.
Freemasonry is an esoteric society, in that certain aspects of its internal work are not generally disclosed to the public, but it is not an occult system in the sense generally understood.
Gnosticism is a term for various mystical initiatory religions, sects and schools which were most active in the first few centuries of the Common Era around the Mediterranean and extending into central Asia. These systems typically recommend the pursuit of special knowledge (gnosis) as the central goal of life. They also commonly depict creation as a dualistic struggle between competing forces of light and darkness, and posit a marked division between the material realm, which is typically depicted as under the governance of malign forces, and the higher spiritual realm from which it is divided. As a result these traits, dualism, anticosmicism and body-hatred are sometimes present within Gnosticism. There is, however, variety, subtlety, and complexity in the traditions involved.
Sister Irina Tweedie, 
one of an adherent disciples of Mahatma Radha Mohan Laal Adheoliya,
has quoted in her famous book ‘Daughter of Fire’ of her Master’s version, which is quoted, identical to my findings given here above; “Naqushbandiya Dynasty descends from the Prophet. The first Deputy was the father-in-law of the Prophet. He was the first one. But Sufis were before the Prophet. Sufism always was; it is the ancient wisdom. Only before the prophet they were not called “Sufis”. Only a few centuries after his death they were called Sufis. Long before, they were the sect called ‘Kambal Posh’ [blanket wearers], and they went to every Prophet. A tradition goes that they went also to Jesus. No one could satisfy them. Every Prophet told them, to do this or that, and they were not satisfied. One day Mohammad Peace be upon Him Said : ‘There are many Kambal Posh men coming, and they will reach here in so many days and now at that moment they are here and there’. They came when he said, on the day he said. And when they where with him, he looked at them only, without speaking any word. They were then completely satisfied”. Munshi Chaachaa observed silence and after a while, he further spoke out : “Yes, it was so; it is correct. Every Prophet told them, this or that. Naturally they were not satisfied. But when love is created, what dissatisfaction could there be? So they went away, fully satisfied. Concealed and not the whole truth”. Another day he was again clarifying : “First is the sound, then the light and thereafter the Love. Sound is the aakaash (ether). Some times during the discussion something is concealed, and not the whole Truth is told”.
Catching back the preceding link let me extend forward. In the course of psycho spiritual transformation associated with Tantric practices, there are different subtle stages to the esoteric process which entail the activation of spiritual energy centers in human body, called Chakkras, the main one are, seven. These are serially; [01] Perineum-center [Moolaadhaar]; [02] Sexual-center [ling]; [03] Navel or Solar plexus [naabhi]; [04] Heart center [hriday]; [05] Throat center (kanth); [06] Third-eye, between the eyebrows [bhrikuti]; [07] Crown-center, on the top of the head [brahmrandhre]. The process is described differently in various spiritual traditions, each one using different names and conceptual frame works to depict the process.
The key elements to this process, basically, are three, as derived most commonly are namely – (1) transmutation; (2) transformation; (3) transfiguration. The intricacies of this process are complex and precise, guided by a deep wisdom that is generally hidden and entirely beyond the understanding of an ordinary aspirant.
The concept of ‘experience’ includes perception, feeling, living, enjoying and knowing. To unveil the mystical doctrine of this gnosis let me bring-out a legendary term connected with the Vedas; “Praatibh”. To understand this term in the usual sense, to the lexicography, it may cause to speak as “intuition”. This has, very well, been determined the limits if the ‘Maarkandeya Purana”, one of the famous Legends (a class of voluminous work in Sanskrit, dealing with aspects of ancient Indian theology). It has been expounded therein that there are five impediments on the path of Yoga, an abstract meditation undertaken to bring the soul upwards in to union with the Supreme Spirit. These are namely –
(1). Praatibh : an ascetic, at the time when, he becomes masterly of substratum of quality by performance of an action to learn interpret and infer the entire sciences and art-technologies etc, then because having been related to brilliance, he is called – “Praatibh Upsarg” (intuit preposition).
(2). Shraavan : perceptible by the senses of hearing, the twenty-third lunar asterism, having subdued the Goddess of hearing-senses. An ascetic who becomes capable of hearing the sounds (as produced by any action) and starts to perceive the purport of, then because of having powered with this energy is pronounced as Shraavan Upsurge (hearing sense preposition).
(3). Daiva : heavenly being. When he becomes effective to look at explicitly, the substance of all the eight heavens, the wide sky like the gods. Then he is called “Daiva Upsarg”.
(4). Bhram : suspicion. When the ascetic intensely starts to wander about, aimlessly having been fallen down from all the manners of conduct on account of faulty-intellect or moral-fault, he then is called “Bhram Upsarg”.
(5). Aavart : cyclical progress. When the ‘intellect’, having been squandered all-around, alike a storming whirlpool in the damming water, he then is called – “Aavart Upsarg”.
Achieving the immunity after having been pierced right through, these five impediments, an ascetic comes-in to naturalize the psychic mode of “Union”. According to Maarkandeya Rishi, the notions are five in stages.
(1). Notion (dhaaranaa) of Earth : he assumes himself to be earth, his psyche (mann, chitt) abnegates all the terrestrial subjects or dominion, existing on the earth, also even smell and all the several tastes or sentiments.
(2). Notion of water [the Vedic deity, Varuna ] : he does the dhaaranaa of sukshma-ras (holds a view of subtle form of savor ), i.e. ras, swaad, gsndh.
(3). Notion of glory (Tejas) : by the notion of subtle form.
(4). Notion of Air (one of the traditional humors of the body) : by the notion of humor; and
(5). By the notion ether, he abnegates the subtle application and also the sound, and then he is named “Aavart Upsarg”.
Thus the ascetic, when by heart he enters in the evenness of all the Bhuta (one of the five elements : earth, water, fire, air, ether), through the ingenious device, then his intellect achieves the state of supreme subtlety.
Extending beyond that already stated; the Seer succeeds prudentially further more that an ascetic after vanquishing the aforesaid impediments, attains the eight-fold state of totality of recondite Yoga (abstract meditation undertaken to bring the soul towards union with the supreme spirit).
These eight Eishwariya Gunas (Eeshwar; according to Dr. A.P. Mathur, is – “Presiding deity of Sahastra-Dal-Kanwal and the “Gunas”; denotes for each of the three constituents of nature, viz. Sattva-‘goodness’, Rajas-‘passion’ and Tamas- ‘darkness’), namely are-
(1). Anima : Manifestation of the form of more than the subtlest one.
(2). Langhima : to work-out a job with the time shorter than the shortest one.
(3). Mahima : to become reverend for each one.
(4). Pratic : to achieve the state when there becomes nothing unavailable.
(5). Praakaamya : to achieve the state of being omnipresence.
(6). Ishittwa : when one becomes capable of doing all the being without exception.
(7). Vashittwa : in this state one achieves the ‘siddhi’ (supernatural skill) to over power to all the beings at his will.
(8). Kaamaavsaaiyttwa : according to whose will, one could be roaming and all powerful to do, liked by him.
In the terms of Shri Paramhansa Yoganand Ji Maharaj, this state has been named as – “inner evenness”, while explaining the Bhagwad Gita; (shlok -11:48. the contemporaneous term given to it by the esoteric- Sufis; is -“Baqaa”.
To my limited mental-grasp; the aforesaid “Kambal-posh Mazzub” had of course masterly accomplished this state of being and on the command of Hierarchy of the Supreme One, he manifested for some special work and that was to bring into existence the incarnation of a distinctive man empowered with marked forces, for the benefit of mankind over to time infinite.
Now there is, perhaps, subsidiary cause to elucidate the secret of “Fish” questioned by the “Kambalposh-Mazzub” and in event of its non-availability, he would go back. The means adopted to pacify the anxiety of the flock, eager to learn, by sharing the history of remote back, relating to Ina, king of the west Saxons :- In Queen Elizabeth’s time the Papists were esteemed, and with good reasons, enemies to the government. Hence the proverbial phrase of, He is an honest man, and eats no fish; to signify he is a friend to the government and a Protestant. The eating fish on a religious account, being then esteemed such a badge of popery, that when it was enjoyed for a season by act of parliament, for the encouragement of the fish towns, it was thought necessary to declare the reason; it was called Cecil’s fast.” – Warburton.
The Act to which Warburton refers was a statute passed in the fifth year of Elizabeth, 1562, cap. V. “touching Politic constitutions for the maintenance of the Navy,” Sect. –XIV.-XXIII. The fifteenth section of this Act provides, that any person eating flesh on the usual fish-days, “ shall forfeit three Pound for for every time he or they shall offend; or else suffer three months close imprisonment without bail or main-pries”, It is probable that the greatest objection to the Act was the order in sect XIV. :- “That from the feast of St. Michael the Archangel, in the year of our Lord god 1514, every Wednesday in every week throughout the whole year, which heretofore hath not by late laws or customs of this realm been used and observed as a Fish-day, shall be here after observed and kept, as the Saturdays in every week be or ought to be”.
Dr. S. Radhakrishnan.
While writing a commentary on the Aitareya Upanishad (chapter II), about three births of the self, Dr. S. Radhakrishnan says –
1. “In a person, indeed, this is one first becomes an embryo. That which is semen is the vigour come together from all the limbs. In the self, indeed, one bears a self. When he sheds this in a woman, he then gives it birth. That is his first birth”.
2. “It becomes one with the woman, just as a limb of her own. Therefore it does not heart her. She nourishes this self of his that has come into her”.
3. “She being the nourisher, he should be nourished. The woman bears him as an
Embryo. She nourishes the child before the birth and after the birth. While she nourishes the child before birth and after the birth she thus nourishes her own self, for the continuation of this world;”. for thus are these worlds. This is
one’s second birth”.
4. “ He (the son), who is one self of his father is made his substitute for performing pious deeds. Then the other self of his father’s having accomplished his work, having reached his age, departs. So departing hence, he is, indeed, born again. That is his third birth.
दया का अनुवाद
१२: "निश्चय ही हमने ही मनुष्य को मिट्टी के सत से बनाया "
१३: "फिर उसे एक सुरक्षित जगह, टपकी हुयी बूंद (वीर्य ) के रूप में रक्खा "
१४: "फिर उस बूंद (वीर्य ) को लोथरे का रूप दिया, फिर उस लोथरे को एक (मांस की) बोटी का रूप दिया, फिर बोटी की हड्डियां बनाईं, फिर उन हड्डियों पर मांस चढ़ाया फिर उसे एक दूसरा ही सृजित रूप दे कर खडा किया. तो बहुत बरक़त वाला है अल्लाह , सबसे उत्तम श्रीस्तिकर्ता."
कुरानमजीद -१८(१२-१४)
It is thus, the manifestation of Lord Ram came into the bosoms of pietistic lady, Shrimati Durga Devi on the auspicious day of Basant-Panchami, 
at 06.14 P.M. on Monday the 03rd February 1873. Place of birth - Farrukhabad (UP) 209625. The zodiac sign - Leo (Singh Raashi). Accordingly, this newly born male child was named after her Lord’s name, Ram Chandra. The Chaudhri couple blessed with another male child, named Raghubar Dayal, exactly after a gape of 02 years, 08 months and 05 days, i.e. on 07th October 1875.
Laalaa Ji’s first memorable-birthday was solemnized like a greatest-family festival. Almost all the Jagirdars of the area, relatives and his bosom-friends joined the party held there in. My Chaudhri Sahib being a Kayastha Jagirdar, he left no stone upturned to pass round, rather bloomed the flow of alcohol and meat. Laalaa Ji's mother did not used to like it, but of course, she never made an issue of it. When all the guests had went back after the lawn-party, my Chaudhri Sahib came inside the house. It was Laalaa Ji’s fourth birthday and then he was not a small child to be carried in lap. Even then, out of his profound love for Laalaaji, Chaudhri Sahib picked him up in his bosoms. Laalaaji did not know as to why at that moment because of the smell of liquor coming out from his mouth. And he did not like his display of love upon him and he [Laalaaji] started feeling irritated. After a successful attempt he shifted down saying that he smelled bad. This had a deep psychological impact on him and he [Chaudhri Sahib) felt ashamed on his condition. Laalaa Ji's mother left the place simply saying – “See! The children are now growing; you should keep very well in mind”.
After this incidence Chaudhri Sahib not only gave-up drinking but also developed an aversion to it. Never ever in his life there after he even talked about liquor.
Continued ... ... ...
servus servorum Dei,
Dinesh Kumar Saxena [Grandson, spiritual and de jure heir of H. H. Mahatma Ram Chandra Ji (Laalaa Ji) Maharaj of Fatehgarh (UP) India.]
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