WHO AFTER LAALAA JI MAHARAJ :
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| The 'Nirvana-sthal', where Shriman Laalaa Ji Sahib left his physical-form |
Shri
Laalaa JI Maharaj was a realized soul having become one with ‘Brahma’
[the God] and become tranquil in spirit, in accordance with the verse
54, Chapter 18th of Bhagavat Gita, which reads as under -
“ brahmabhutah prasannatma
na shochati na kankshati ;
samah sarveshu bhuteshu
madbhakatim labhate param.”
[Having
become one with Brahman, and being tranquil in spirit, he neither
grieves nor desires. Regarding all beings as alike he attains supreme
devotion to Me.]
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| Spiritual 'Liberation' |
Laalaa Ji had acquired this state of ‘Bliss’ and described in his words as under -
“Perfection
as a human being lies in the fact that having entered the realm of
‘Fana-fil-Allah’ [the state of absorption in Truth], one is firmly
rooted in ‘Baqa-Billah’”
The purpose of human life is to get
absorbed and be firmly rooted in Truth, which is the ideal and the
perfect state. Having travelled through the path, when one enters the
domain of Truth, it is known as ‘Salokyata’ and ‘Samipyata’ i.e., the
‘state of being in the abode of Truth’ and the ‘state of Nearness’. This
is also called as entering into the state of ‘fana’ (absorption or
dissolution of self). ‘Sarupyata’ (attaining the same form) is called
‘Baqa’ and ‘Sayujyata’ (union with the Truth) is called ‘Baqa-dar-baqa’
or ‘Baqa-Billah’. Moving ahead on the path observing and experiencing
various states is called ’Sair’ (the journey). But then getting firmly
rooted in the Truth being the real objective, the greatness lies in
concentrating entirely on that objective. Traversing the path observing
and gaining experiences of various stages is not comparable to the
former. In‘Wasl’ (meeting the Beloved) means withdrawing entirely from
all worldly objects and focussing one’s attention towards the God and
getting absorbed in His thought. Meeting the Beloved or ‘Yoga’ (getting
united) is the state of first getting detached from worldly objects,
garnering such devotion where there is no colour, no form no name and
then getting absorbed in that which is the root of all roots; no
dependence on anything and be one’s own Aadhar [support].
The First Stage -
“The
first stage on the path of perfection is being completely oblivious of
self and surroundings, which is also the state of the dead but in death
there is no presence whereas in this state, one is in the presence of
Truth.”
The first stage of this state of absorption
[‘fana’] is being completely oblivious of the self and withdrawal of
attention from the sense organs. Such a withdrawal of attention from the
sense organs is akin to the condition of death. The difference between
this state and death, however, is that in death there is nothing, no
presence of anything before the dead but in ‘fana’ there is the ‘state
of presence’, which means such a state of oblivion that one is
completely absorbed in the One, he is aiming at and for the rest one
becomes like dead. This is the ‘state of Presence’ [Huzoori].
Laalaa
Ji, even after his total merger in God, did not accept that stagnation
in the Supreme-bliss, instead, he engaged himself in the same job which
is done by Him [God]. And for this purpose Laalaa Ji was sent on this
earth. The theme of this truth is that Laalaa Ji would not accept,‘liberation’, unless the last person in the queue had achieved that state.
Laalaa Ji Maharaj used to address his Spiritual Master, [Hazrat Maulana Fazl Ahmad Khan Sahib Rahmat Ullah Alehi] as ‘Huzur Maharaj’ [the glowing presence of a very high authority]. He felt especially lucky with this name of God. He [Huzur Maharaj] had once asked Laalaa Ji in very tender voice, “My dear son, Puttu Lal [he used to address Laalaa Ji in love, he had for him] ! What ever and how so ever it be, you should convey the mission of the ‘Buzurgane-e-Silsila’ [the great Masters of this hierarchy] to the people of the world, so that the wretched, distressed and weaker people may also be able to find a way to make progress and seek salvation.” He had also taken a vow from him as ‘guru-dakshina’ [a fee or gift given by a disciple to his Master at the time of convocation] that in the name of God the mystic action performed by him [Laalaa Ji’s Spiritual Master] on Laalaa Ji with ‘nishkam-prem’ [unrestrained love] and ‘nihswarth bhaw’ [with no motif] should be repeated by him [Laalaa Ji] for others, without any discrimination.
Laalaa Ji realised at a later stage that he had, till then, confine himself to the ‘Brahmavidya’ [esoteric knowledge] alone. In most of the sects and schools of thought, social concerns also get associated and programmes to build character and conduct of the ‘Satsangis’ become a part and parcel of it, but Laalaa Ji did not move forward in that direction. He realised it a little later that he should have done something more than what he had done so far, but then that had been left behind.
During this period, the number of people associated with him [Laalaa Ji] went on multiplying, and the people en masse had been visiting him and assembling at his residence [now known as ‘Laalaaji Nilayam’] in Fatehgarh. Slowly the number and size and these gatherings went on increasing enormously. By the year 1923 [AD], they started to take the shape of holy-ceremonies and thus during the Easter holidays in 1925 [AD], for the first time a ‘four-days long’ organised programme was held. The thing that astonished him most highly of that he did not know how and when these congregations came to be called as
‘Bhandaara’ [Urs or spiritual ceremonies]. This was an occasion when he [Laalaa Ji] started to worry about giving it an organised form. In the year 1927 [AD] such rules were formed, which were published with the name 'Satsangion ke Kartavy’ [duties of associates of this school of spirituality] https://www.canva.com/design/DAFIuwGRc5E/5BSmoJBZsJtt8tKAcPZzgw/view?utm_content=DAFIuwGRc5E&utm_campaign=designshare&utm_medium=link2&utm_source=sharebutton during the ‘Bhandaara’ that year. It is a different matter to what extent these rules were followed or put in action but they were a matter of discussions and people made commitment to abide by them in their lives. What was expected from people or what changes these rules brought in their lives was left behind, but it raised a strong in his [Laalaa Ji’s] mind that the people sent by the ‘Providence’ who were then under his [Laalaa Ji’s] care, if there was [he feels] even the slightest mistake or shortcomings in their character or conduct, he would not be pardoned. All his efforts wold go waste. In this background, and outline was prepared to ‘reorganise the entire association of this school of spirituality, which was read-out in the ‘Bhandaara’ of 1927.
Perhaps people might not know that he [Laalaa Ji] was a little shy by nature but he liked to experience. Because of this weakness in his nature at times he had met with failures and he had also been rejected by his own people. Till then he had also become used to all that. It was not a vice to be shy but often he had found himself to be submissive and timid. It could be possible that he would have inherited such a nature. In the Bhandaara of 1928, instead of reading it by himself, he asked a boy named Ram Prasad to read the aforesaid written ‘outline’, without disclosing that it was on his [Laalaa Ji’s] behalf. This was read over before the flock. He was, however, not at all prepared to face their reaction. He was really shocked to see that, those who were considered as his trusted followers [adherents] and a lot of expectations from them, to whom he used to greet by addressing them as ‘murad’* [one, towards whom the Master/Guru shows his inclination] in place of ‘murid’ [a disciple], they were the ones who were opposing it with full force. They started saying that they had come there only for the sake of spirituality, an instead what all was that about ? Already there were a numberless sects and schools; what was then the need of one more?
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*In Sufism ‘fana-fil-sheikh’ means to consider one’s self as existing in the form of one’s ’Sheikh’ [pir]. But to the contrary there have been certain disciples, like Swami Viveka Nanda, for whom, his Master was waiting since long or Sant Kabir, who said - “paachhe-paachhe Hari phirain, kahat Kabir Kabir.” [The Almighty is looking forward to him uttering - ‘Oh ! Kabir, Oh! Kabir}. Such disciples are called ‘fana-fil-murid]. The discipes like Kabir and Swami Vivekananda are the names which may stand for the example of such 'murad'
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It could be possible that they were not aware of the context and the purpose of the article read over to them and they might have entertained some doubts or confusions in their mind or that they might have been prejudiced against the boy who read it over or they might have some bias in their mind. What ever be the cause of such a reaction, instead of going in the depth of the matter, Laalaa Ji considered it better to accept it as God’s will and thereafter he kept quiet.
In this regards the letters of Huzur maharaj addressed to Laalaa Ji and his diaies leads to understand that to read the great spiritual boks of all the traditions, come to some understanding of what the masters might mean by liberation and enlightenment, and find out which approach to absolute really attracts and suits you most. Exercise in your search as much discemment [Discernment is the ability to obtain sharp perceptions or to judge well. In the case of judgement, discernment can be psychological, moral or aesthetic in nature.] .as you can; the spirutal path demands [01] more intelligence, [02] more sober understanding [03] more subtle powers of discrimination than any other discipline, because the highest truth is at stake.
In this regards, the truth is that, no ‘religion’ till today has a formal organisation nor it is possible to have one. To form such an organisation would mean to destroy the basic idea of ‘religion’. Religion is entirely a personal matter, which has nothing to do with any gathering or organisation of people. Laalaa Ji’s main idea behind the aforesaid scheme, which he wanted to introduce through a written draft read-out in open gathering of the Bhandara was actually had the contention that, there could be social, educational or cultural or other organisations, but not the one related to religion. It is important to know that if there is something to do with an organisation, it would not be ‘religious’. No one can become religious by becoming a part of an organisation. What actually he wanted to induce was that, there is only one God and also there is only one religion. It is the people who have given many names to it.
There could be some other organisations as well. The thing that he wanted to talk about was an exhortation for awakening and not any organisation related to any particular religion. He was, thereby, not intending to talk about any separate society or for others, but the discourse was, actually, keeping in view of the people around him. There he was talking about a lot of sickness, disturbances and ugliness every where that any one, who was even a little bit religious, could be prepared to live with the prevailing ugliness, filthiness, foolishness and shallowness. One, who is religious, would not be prepared to let this mismatch and ugliness to continue and at the same time the society may also keep on moving ahead. Any one who would have had even a slight glimpse of religion in his life, he would like a complete change to take place.
A complete change means revolution and the same cannot be brought about, individually; it requires an organisation because when one determines to bring about some change, the force opposing the change come together collectively to oppose it. It is difficult for an individual person or thinker to stand up against them since those who are rowdy who are wrong and who wish to harm others, they are always organised. If, therefore, the good man thinks that there is no need for organisation, in Laalaa Ji’s opinion, he is strengthening them. This is the basic reason of the good man to fall behind and for the bad fellows to gain increasing strength that the good person tries to find various excuses for getting organised.
In this respect, the theory established by the great Philosopher Gresham, the Finance Minister in the Government of Queen Elizabeth [first] - that bad money drives out good money; people always tending to hoard good money and spend bad money when two forms of money are in circulation at the same time’ is much contextual.
The topic was not dropped and next year during the ‘Bhandaaraa’ of 1928, Laalaa Ji readout himself a written speech on Friday the 06th April. Document showing the speech This too brought no fruit during the life-time of Laalaa Ji Maharaj.
So long as he was in his physical form, Laalaa Ji did did not leave any note in black & white, in respect of his representative after him, except his ‘Wasihatnaama’ [the Will] dated October 23, 1930”. Of course, there was a letter written by ‘Huzur Maharaj’, Maulana Fazl Ahmad Khan Sahib [Rahmatullah Alehi] address to him [Laalaa Ji Maharaj], the translation from Urdu to Hindi and English reads as under -
“अज़ीज़मन - बाद दुआ के वाज़े हो कि आपके दो ख़तूत और मनीऑर्डर मौसूल हो कर वइसे इंशरार हुए। अल्लाह ज़ल्लेशानहू तुमको सलामत बकरामात रक्खे। मैं दशहरे के अय्याम में इंशाअल्लाह घर पर रहूँगा। आप लाला चिम्मन लाल पर मेहनत कर के तकमील करा दीजिये। ताकि आपके बाद आपकी जानशीनी करें। मेरी तबीयत नासाज़ थी। इस सबब से जबाब में भी ताख़ीर हुयी।”
[Published by Ramashram Satsang Ghaziabad UP in their HIndi book - ‘Amrit Ras’, i.e., a collection of Laalaa Ji’s letters.]
“My beloved one! Let me inform you after blessings that I have received the money-orders and your two letters, which made me happy. Allah, the glorious One, may sower His grace on you. I would be at home during the Dashahara - period. You may work hard, upon Lala Chimman Lal
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| Munshi Chimman Lal |
and guide him to perfection [attaining full accomplishment] so that he may be your vicegerent after you. I was indisposed because of which there has been delay in replying to you.”
This letter could not remain hidden from the eyes of the Crato like [a famous friend of Socrates, who had enquired from him as to how should he be cremated after his death] aspiring ones. And as it was deemed, they along with so many started putting their own claim to be declared as the successor of Laalaa ji, after him. Ultimately, the said letter was honoured but there was such a bad atmosphere that aforesaid Munshi Chimman Lal Sahib did not agree to it and withdrawn his name voluntarily.
In absence of any name coming up anonymously, Maulvi Abdul Ghani Khan Sahib Rahmatullh Alehi, Short Biography of Hazrat Maulvi Abdul Ghani Khan Sahib [Rahamatullhu Alehi] who was the fellow-disciple of Huzur Maharaj, the Spiritual Master of Laalaa Ji came forward and ordained - “Birju [Mahatma Brij Mohan Lal, [the eldest son of Mahatma Raghubar Dayal] will be the successor of Munshi Raghubar Dayal, Jaggu [Mahatma Jagmohan Narain] will be the successor of Munshi Ram Chandra Sahib [Laalaa Ji] and Ghaffar [his own son] will be my successor after me.” It would also be pertinent to mention here that the aforesaid Great Saint was the Spiritual Master [The Guru] of the remaining family including all the brothers ie Mahatma Brij Mohan Lal, Mahatma Jagmohan Narain, Mahatma Radha Mohan Lal, and Mahatma Jyotendra Mohan. This Command was given by Maulawi Abdul Ghani Khan Sahib Rahmatullah Alehi on the 'Terahaveen’ ie, the thirteenth day after Laalaa Ji’s death [when the last of the funeral rite are performed].
The theme of this chapter, as denotes from its heading - ‘Who after Laalaa Ji Maharaj’, [in absence of any other valid document], let us start studying this issue from his ‘Vasihat nama’ [the last will signed on 23.10.1930] of Laalaa Ji Maharaj, making it the soul basis to deal with this queston. This is a decided fact that all the threads of Sufism have been originated from Prophet Mohammad.
Here in the subject document, ie, the ‘Vasihat Nama’, Laalaa Ji Maharaj has metioned himself as - ‘Faqir’. This word - ‘Faqir’ is not meant for a ‘bagger’, but actually is within the meaning of Holy Quran. According to which a ‘faqir’ is a person who has subsistence for self and family for some time; and Miskin [दीन, असहाय, विनम्र] is one who has no subsistence even for one time. In Tasawwuf, a faqir is one who has lost his self. An Apostolic Hadith says; “I take pride in faqiri and faqiri is from me” [Al-faqru fakhri wal faqru minni]. Another Hadith says : “faqr is the blackening of the face in the two words”. [al-faqru sawadul wajhi fid-darayan]. When the face is blackened, it disappears. Hence a faqir is one who is self annihilated, even in this case.
It is said that question of ‘khilafat’ [inheritance] was, in the first instance, determined by the answer given to the question of ‘Fana’ and ‘Baqa’.
When it was announced that the Prophet [Peace be on Him] had departed this life, the people gathered together at Thaqifa Bani Sa ‘ida, and went up to all His cousin and son-in-law [husband of His beloved daughter Fatima], and said : “what is your vision of God?” He said “I do not see shay, but I see only God.” Then they went to Othman, another son-in-law and put the same question to him. He said : “I do not see shay, but I see God after it .” Then to Umar, he said I do not see shay, I see God before it.” I Then they went to Abu Bakr. He said : “I do not see shay but I see God along with it.” Now about the time of the demise of the Prophet, there were 1,44,000 companions, [according to the article on “Ashab” in Hughes “Dictionary of Islam”]. The electorate thought that although the “vision of God” of Ali was the most perfect, yet it was too impracticable to steer the ship of the state, and so they elected Abu Bakr, who had both the Rabb and abd in view at the same time, to be the first caliph [The chief ruler in certain Mohammedan countries, who is regarded as the successor of Mohammad, peace be upon Him] of Islam.
Vibrations brought abut by Love gave rise to sounds which were the sounds of letters, and these sounds manifested themselves as asma-i-llahi. Like in the case of heavenly bodies in astrology, each sound, ergo, each letter of Arabic alphabet represents an ism. If, therefore, an amulet is prepared, consisting of particular letters, the asma represented by these letters must find their manifestation. The idea therefore is that a theurgist or Mashshayikh who has selflessly practiced in this art, can bring about a particular desired effect, by the manipulation of the Arabic letters. He is supposed to have permission from his Pir who grants him the same, after he is fully satisfied about the moral character or selflessness of his murid; the same precaution as is taken in the case of teaching Hypnotism or Mesmerism.
Life, as the Buddha told us, is as brief as a lightning flash; yet as Wordsworth said, "the world is too much with us : getting and spending, we lay waste oour powers." Many people, around us, are suspicious of 'masters' - often, unfortunately, for good reasons. not necessarily catalogue here the many dreadful and disappointing cases of folly, greed, and charlatanry that have occurred in the modern world. The need of the day is as clear as possible an understanding of what a real 'master' is, what a real disciple is, and what the true nature of the 'transformation' is that takes place through devotion to the master, what you moght call 'the alchemy कीमिआगारी of discipleship'.
Therefore, the Sufis give stress on - [01] Faqr, or poverty, of one who neither possesses nor seeks it, [02] Sabr, or patience in distress and in trails from God, [03] Tawakkul, or trust in God, [04] Raza, or tranquility, [05] and Muraqaba, or the state contemplation, and Ahwal ; it is said that God knows man’s innermost ideas and one who believes in this fact guards his thought from being polluted.
Mahatma Jagmohan Narayan
[For whom the above mentioned 'Will' [Vasihatnaamaa] was mainly addredded to]
PEN in hand, I pause to think how I can render in words, a faint impression of the most inspiriting, the most fascinating human being that I have known.
Mahatma Jagmohan Narayan Sahib was the lone son of Mahatma Ram Chandra Ji Maharaj, whom we address as ‘Param Pujya Laalaa Ji Maharaj’ with reverence. He was true to his name; as alluring as his name ‘Jagmohan’, which means ‘one, who allures the world’. He had no enemies, though there were some who opposed him but even they appreciated his virtues in their hearts. Mahatma Brijmohan Laal Ji, who was one of his cousins, has written about him that he was a treasure of all virtues and was full of elegance, courtesy, compassion, and decency. Honesty, integrity, simplicity, commitment, endurance, gratitude, and abiding by the law were his special attributes. He craved to have complete trust and faith in God and to live according to His will. He was the vicegerent of his father, the Great Sufi Master, Mahatma Ram Chandra Ji Maharaj of Fatehgarh, alias Janab Laalaa Ji Maharaj. In paragraph 2 of his will, Janab Laalaa Ji Sahib has written- “As far as I have been given the hint by my Spiritual Guide Janab Hazrat Qibla (Maulana Fazl Ahmad Khan Sahib, Rahmatullahu Alehi), in my children, dear Jagmohan by birth is virtuous”.
I am not fortunate enough to have relished the celestial-love of my father; since I was born aboout two months later his demise. But, I’m praiseworthy to my grandparents; my grandfather, Shriman Laalaa Ji Sahib, who did not leave me alone on my own, but throughout my life, he remain standing sentinel shadowing me like an eidolon, and took both my spiritual and worldly care. And, ‘Daadee’, my grandmother, for now, I cling to her memories how she used to narate the childhood of my father. One of such accounts; she starts, and soon passes back to the befitting age, into remote past. - - - “Once we all, the whole family, went to visit the Holy house of Our Guru Maharaj, [Huzur Maharaj, Hazrat Maulana Fazl Ahmad Khan Sahib, Rahmatullah Alehi of Raipur Khas in Tahsil- Kaimganj, District- Farrukhabad UP]. We all were enjoying the benefit of his company, bathing in the bliss flowing from him, oblivion of the surrounding, deeply absorbed and quiet, silence and forgetfulness, perfect silence of all the faculties, as if we had completely lost in his existence, in his love and in his fold. On the other hand my son ‘Jaggu’ [my father, Jagmohan Narain, to whom she used to call out of love] was lost in his own world. He was playing with the wooden slippers [Kharaun] in use of Guru Maharaj. He had tied both the slippers with a string and was immersed in taking care of them. Strolling around Guru Maharaj appeared there and after just having a look at him asked smilingly- 'क्यों मियाँ ! क्या हो रहा है ?' 'Kyon Miyan! Kya Ho Raha Hai' [what are you doing my son]? Engrossed in whatever he was doing, your father replied-‘My horses are tied. They may not run away.’ This answer so fascinated him [to Guru Maharaj] that while we were returning he did not forget to give him those Kharaun. Today these ‘Khadaaun’ are still a pretext of his inheritance, for which we were prepared to give all that belonged to us, all our achievements we were prepared to sacrifice but we could not get them and my son had got the same just on the first step of his beginning. PRABHU KARI KRIPA PANWARI DINHI.
"प्रभु करि कृपा पाँवरी दीन्हीं।सादर भरत सीस धरि लीन्हीं"।। रा० च० मा० [315 - 04] अर्थात - आख़िर [भरत जी के प्रेम वश] प्रभु श्रीरामचन्द्र जी ने कृपा करके खड़ाऊँ दे दीं और भरत जी ने उन्हें आदर-पूर्वक सिर पर धारण कर लिया।
He got the benefit of the entire Yagya [sacrificial act] on the very first offering itself.” Thank you Daadee!
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| The Apiritual-bliss through transmission |
'tawajjoh'* [spiritual-bliss through transmission]. Remember that no worthwhle progress can be made without the 'Tawajjoh' of a 'Shaikh' or a Guru [The Spiritual Master], because the 'Barakah'# that initiate a seeker along the Sufi path are transmitted only through him. The companions got this blessings from the 'Source' and transmitted it to the Taba'in, who in turn passed it on to the Taba Taba'in. The 'Aulia' [men of God] acquired this wealth of 'Barakah' from them, and it has similarly been transfarred through the generations. God willing, the process will continue for ever, and every believer, regardless of race, caste, or gender can acquire these 'Barakah'. Sound beliefs and sincerity are the only prerequisites for this acquisition. Constant 'Zikr' reforms the heart and initiates the journey form vice to virtue, from anxiety to contentment and from a lost life to 'Falah' - success in this world and the here after.
The term Tawajjuh is also used to point to the spiritual reality and a process through which grace transmits through intermediaries, whether the intermediary be Holy Spirit (Ruhul Quddus) or Enlightened Human Beings (Insan Kamil), Messengers (Rasul, Avatar), Saints (Awliya), Spiritual Masters (Murshid, Shaykh), Spiritual Elders (Pir). Whether they call it by this name or some other term, it is through Tawajjuh through which those who have extra ordinary healing power, also heals. Blessed Master Jesus Christ was gifted with extremely powerful Tawajjuh about which we will come shortly.
The Greatest Sufi Masters and their sincere, empowered and blessed disciples are the guardians of this esoteric practice, even until today, which they inherited from Grand Masters of humanity, such as Moses, Jesus and Muhammad, upon them all be peace and blessings of God. In many alive Sufi Paths, Tawajjuh is given, practiced and taught to advanced seekers. The Naqshabandis are notable for this practice.
mosay naina milaikay
Prem bhatee ka madhva pilaikay
Matvaali kar leeni ray
mosay naina milaikay.”
Disciple -
You've taken away my looks, my identity,
by just a Glance.
By making me drink the wine of love-potion,
You've intoxicated me by just a Glance.
- Sufi Kalam by Hazrat Amir Khusro
Baraka is a prominent concept in Islamic mysticism, particularly Sufism. It pervades Sufi texts, beliefs, practices, and spirituality. Sufism emphasises the importance of esoteric knowledge and the spiritual union with God through the heart. Baraka symbolises this connection between the divine and the worldly through God's direct and intentional blessing of those that are most reflective of Him and his teachings.
Baraka is not a state, it is a flow of blessings and grace. It flows from God to those that are closest to God, such as saints and prophets. Those that have received baraka are thought to have the abilities to perform miracles (karamat), such as thought-reading, healing the sick, flying, and reviving the dead. However, according to Abd al-Karīm ibn Hawāzin Qushayri, a prominent Sufi mystic, the use of these miracles and the actual possession of these abilities are not indicative of a saint's status, however, the performance of these miracles by the Source is important to establish credentials.
There was a general merchandise shop adjacent to this shop, whose owner (Diwarilal Pahalwan) used to call him often and would speak unpleasantly about him. He used to taunt him that now even ‘Kayasthas’ (the caste to which Mahatma Jagmohan Narayan belonged) have started preaching and projecting themselves as Gurus (traditionally in India, it is the Brahmans, who are treated as the Gurus). Mahatma Jagmohan Narayan, however, took no offense at it and used to tell him that the ‘time is bad and that he should do something about it. When this shopkeeper Shri Diwarilal Pahalwan learned about the demise of my father Mahatma Jagmohan Narayan, he was the first person to drop in. He was in tears and was showering praise on him. He was saying how imprudent and unworthy he himself was that he used to taunt him but he (Mahatma Jagmohan Narayan) used to ignore it. The conduct of Mahatma Jagmohan Narayan changed his thinking. He (Shri Diwarilal Pahalwan), till he was alive, used to narrate anecdotes of my father to us. I remember that when I was seven my ‘Foofaaji’ [uncle] to whom I used to call, ‘Babuji’ (Shri Maharaj Narayan Darbari Sahib, who was the son-in-law of Janab Laalaa Ji Maharaj) took me to him to learn wrestling from him. Looking at me with his moist eyes he mentioned, “How pleased his father would have been if he was alive today”. My elder brother Akhilesh Kumar and I both visited him for about two years to take lessons in wrestling.
(Being a child, I did not understand; I was then not alert)
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| Vaidya Baldev Prasad |
The deceased, had although, a son [aged about three years of age, name - Akhilesh Kumar]. But, ignoring this truth, the majority of the persons decided unanimously to perform the aforesaid rite jointly by a group of any five persons, commonly called as - “panchaagni” 'पञ्चाग्नि'. It is a common understanding that such ritual of “panchagni” is meant for the persons like having no descendants. On coming to know abut the aforesaid verdict of the persons present, including all the three brothers, [01] Mahatma Brij Mohan Laal, [02] Mahatma Radha Mohan Laal and [03] Mahatma Jyotendra Mohan Laal, the ‘hot-tempered’ Vaidya Baldev Prasad became furious and started treating with contempt, - “you, the thankless persons, are going to prove him [Mahatma Jagmohan Narain] to be a person having no descendants and issueless, whose father fed you by his blood and brought you up to this status.” And vehemently spoke in a loud voice “I will perform this holy rite” and he did it as told above.
My mother, Mrs. Bhagwati Devi had a pang, that nobody raised this issue on time, and had it so, she would herself had gone along with the funeral procession taking in lap the little baby, Akhilesh and would let him given the right of being an asset of the family.
The Veda says-
“VIDATA SWARMANVE JYOTIRARYAMA.” [RIGVEDA 10/43/4]
Meaning thereby that this noble-radiation is the child, who keeps on reflecting a new facet of the eternal form of man.
The fruitfulness and importance of Grihstha Ashram lies in begetting a son. If one has all the worldly pleasures but not a son, his life is meaningless. Children establish and strengthen the bond of love between the parents as well. The child is the ornament of the family.
AALAKSHYADANTMU KU LAANNIMITAHAASAI- KHYAKTVARNARAMNIYAVACHA PRAVARTNA ANKASRYA PRANYNASTANAYANA VAHANTO DHANYASTADANKRAJASA KALUSHIBHAVANTI (ABHIGYANSHAKUNTALAM 7:17)
Even from the religious point of view, a son is an asset of the family. Since he saves (Tran) the forefathers from the hell named “Pu”, he is called ‘Putra’. It is because of this that people look forward for the birth of a son to them. It has been considered from various other points of view also. Born from ‘Atma’, son is called ‘Atmaj’ (according to Hindu scriptures, father is re-born in the form of his son); for bringing fame to one’s name, he is called ‘Nijnam-Saar’ [the essence of one’s name and from the point of view of Gyana and intelligence, he is called a knowledgeable and intelligent son.
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| Dr. Chatur Sahai Sahib |
used to celebrate the birthday of the revered Janab Laalaa Ji Maharaj - on ‘Basant Panchami’ in Eta, and Janab Laalaaji Maharaj and other Satsangis brethren used to participate in the celebrations. In the 1923 celebrations, Janab Laalaa Ji Maharaj asked Dr. Chaturbhuj Sahay to suggest such a girl to be his daughter-in-law, who would without trying to evade it cook for some twenty, twenty-five, or even fifty Satsangis, who may arrive without notice.
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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