| Swami Ram Tirtha, "an abject
slavery to fantastic superstitions prevailed, and spiritual
suicide glased under the plausible name of obedience to the
authority." New Samasthas founded on new schools of thought
remained an Utopia while dispassionate but hopeful observers
like Paul Brunton continued "to wait for the next fresh
surprise each morning." Saints like Swami Ram Tirtha
were convinced that "within the first half of the twentieth
century, India would be restored to its original glory,"
but the men of intellect were busy finding out the real way
to Reality. Dr. Ram Krishna, recording his views, says "the
prophet souls and not the priest minds, the original men of
understanding and not the mechanical imitations of the inherited
habits, are needed to help our wandering generation to fashion
a goal for itself." And saints of the caliber of Swami
Vivekananda, who had progressed considerably on the path of
spirituality, were convinced that a day would come when mighty
minds would arise and gigantic spiritual minds would be ready
to go from India to the end of the world to teach spirituality.
ADVENT OF DAWN:
It was during this era of hopes and fears, skepticism,
misguided beliefs, uncertainties and suspense that the Divine
Light descended on earth on the auspicious day of Basant
Panchami, February the 2nd, 1873. Samarth Guru Mahatma Shri
Ram Chandra Ji was born at Fatehgarh in the State of Uttar
Pradesh in India. A silent promise was made by Nature; a
disguised hand was extended for help and, though unknowingly,
humanity set about throwing off its load and freeing itself
from the iron bonds it had itself put on.
ANTECEDENTS:
Lalaji, as he was popularly called, belonged to a very distinguished
family of Jagirdars. Akbar, the great Moghul Emperor, being
a great statesman, befriended Hindus, made rapprochement with
many and rewarded the brave. Sri Brindaban Babu, the great-grand
father of Sri Lalaji Saheb, was a person of rare genius and
his fine qualities and noble attainments won for him from
Akbar, unstinted praise and friendship, the title of Chaudhari
and a jagir comprising of 555 villages. He took up his permanent
residence in the town of Bhoomigram, which later came to be
called Bhogaon, in the present district of Mainpuri.
His family lived there till after the mutiny of 1857 when
the general arson, anarchy and loot prevailing in the name
of freedom in the district rendered Bhomigram uninhabitable.
Sri Harbux Rai, the worthy father of the Adi-Guru, migrated
to Fatehgarh in the district of Farrukhabad. Here, he joined
his assignment as Tax Superintendent and began to live with
his family. Unfortunately, he had no son at the time and
had adopted his nephew. Though his state had been subjected
to considerable damage as a result of the post-mutiny disturbances
and his property had been plundered, he had enough assets
to live by in the manner of an old and rich aristocrat.
But the transitional period could not suit him and his status
continued to deteriorate. Yet, there were servants and maid
servants, a respectable house equipped with necessary paraphernalia,
conveyances, etc.
MATERNAL INFLUENCES:
Lalaji's mother was a saintly lady. Her heart was full
of devotion and she was strongly attracted to God. She had
great regard for saints and served them whenever she had
an opportunity. She had a melodious voice and her recitation
of Ram Charit Manas set up ecstatic thrills in the hearts
of her audience. Charity was her noblest virtue and no needy
person was ever refused, if possible.
Once a Saint came to Farrukhabad and she went to his satsangh
along with her husband's younger brother. When she reached
there the saint was singing certain sakhis (stanzas) of
Saint Kabir. They touched her tender and loving heart so
much that tears began to well up in her eyes and gradually
she got so absorbed in them that she completely lost herself.
Perceiving her state the saint was moved, and showered benedictions
upon her. That day was memorable in her life. From that
day onwards, love for God began to rise in her like a river
in spate and, singing His praises, she often soared up into
samadhi.
In spite of saintliness, she was woman at heart and wanted
to be a mother. Lack of a son pricked her heart. A day studded
in the chain of events to come came at last, and an Avadhoot
called at her door. He sat down and asked for food which
was served to him. After partaking of it he asked for a
dish of fish. The lady was a Vaishnav and there was no fish
in her house. Finding herself unable to furnish the desired
food she felt a pang and asked her maid if she could make
some arrangements. Fortunately, the maid was an intelligent
and observant servant. She informed the lady that her Master's
friend, the Nawab Saheb, had sent two fishes which could
be readily available. Thereupon, the mistress felt elated
and ordered her to bring them and serve the saint. This
done, the Saint appeared to be much pleased. He smiled at
both of them and stood up. It appeared that he would depart
but he turned about, as if instinctively, and said "What
ails you ?" The lady kept silent but the maid came
up with a ready reply - "My noble mistress has every
thing except a son..." "Oh!" exclaimed the
saint and looked beyond the deep blues of the sky. After
a few moments he beamed and raising his fingers towards
heaven said, "One... Two... One... Two..." and
muttering this he departed never to be seen back again.
The first son born on 2-2-1873 to that lady of grace was
Lalaji, the Adi-Guru, and the second one born on 17-10-1875
was Sri Raghubar Dayal, popularly known as Chachcha Ji.
EARLY LIFE AND EDUCATION:
Nearly all the events of the Great Master's life are shrouded
in obscurity. He has left no autobiography and no more than
a few of his photos is available. In due course, he became
so popular and was so much loved by the Hindus as well as
the Muslims that, like Kabir, everybody tried to put his
own stamps to his teachings, and to reserve to himself the
enormous number of letters written and the vast literature
produced by him. Fortunately, there are some persons still
alive who have had close association with him and received
his grace. Some literature is also available with the Adi-Guru's
grandsons residing at Fatehgarh who propose to print it
at their convenience.
Lalaji Saheb used to recite Ram Charit Manas for his mother
in uncommonly sweet and melodious tones, inherited by him
from her. While a child, he inculcated in himself a deep
love for music, and had an amazing aptitude for producing
an exact imitation of the intonation etc. of any song which
he had heard only once. His mother's spiritual life had
a great effect on him and he had, at that young age, developed
a strong love for Reality. His mother breathed her last
when was only 7 years of age and he was brought up by another
lady who loved him very dearly and whose affections were
repaid by him in full. Lalaji had deep regard for her all
her life. Once she wanted to give him all her property but
he firmly refused to accept it and, on his own part, gave
her presents and help throughout her life.
He was exhaustively educated in Urdu, Persian and Arabic
by a private tutor, and learnt Hindi from his mother. He
was also trained in Urdu verse. Later on he received his
education at the Mission School at Farrukhabad, and passed
the English Middle Examination which was called University
Examination at that time.
While at school he lived in a very small room. There lived
a Muslim teacher also who coached children privately. He
took a strong liking to Lalaji Saheb and sometimes used
to help him in his studies. During his school life his love
for realisation of God had greatly developed.
MARRIAGE AND FAMILY LIFE:
He was married to a noble lady of a respectable family.
There was sufficient property left, but Lalaji could not
live like a rich man as God had willed that he should become
a saint and show the real path to suffering humanity. His
father expired sometime after his marriage. The Raja of
Mainpuri had brought action against his ancestral property
which was lost by Lalaji, and the entire property was sold
out. Lalaji had to abandon his home for a much smaller house.
His elder brother, who had been adopted by his father, expired
at that time. These tragic occurrences would have upset
the bravest of the brave, but Lalaji faced them like a stalwart,
caring nothing for the losses and trying to adjust himself
to the new conditions. Incidentally, the Collector of Farrukhabad
was an associate of Lalaji's father. When he learnt these
tragic facts, he invited Lalaji to Fatehgarh and appointed
him as a Paid Apprentice in his office at Rupees Ten per
month.
YOUTH:
Of perfect build and average height, Lalaji grew up into
a perfect specimen of graceful manhood. His gracefulness
was an outward expression of his inward harmony of soul.
There cannot be a more glorious object in creation than
a human being replete with benevolence, meditating in what
manner he may render himself most acceptable to the Creator
by doing good to His creatures. He had a wheaten complexion
and attractive features. His broad and high forehead was
indicative of vast store of intellect lying within him which
he used not as one who uses a lamp for his own seeing but
like a light house to guide those on the sea. Most remarkable
were his eyes which were like two bright stars which appeared
to see through everyone and everything. They were like serene
lakes of immeasurable depth. Sleep and wakefulness seemed
to lie intermingled and in repose in those eyes which caused
an awakening in a human being with a single movement of
their lids. They were homes of silent prayer, or sweet,
silent, rhetoric of persuading eyes. As he was under the
influence of amiable feelings, his countenance had acquired
a beauty of the highest order. His hair was silken to the
touch. One front tooth was comparatively larger. A small
but beautiful beard and a moustache adorned his face. His
ears were of medium size. His hands and feet were quite
tender.
Costly clothes did not find favour with him, and he seldom
used silk. But the clothes that he used were always clean.
Kurtas, shirts, pyjamas and dhoties were his usual wear.
Sometimes he wore a waistcoat over his kurta and a buttoned-up
coat reaching down to his knees. He wore a coloured cap
and wrapped a shawl around his shoulders in the winter season.
He wore no ornaments.
Frugal food was very much liked by him. In the morning
he took bread, pulses and chatni, while the evening meal
generally comprised of bread, vegetables and pickles. He
did not take meat, ice or tea. Kachauri and arvi were his
favourites.
He always had a tight programme. He never slept after sun-rise.
After attending to natural needs, he put on clean clothes
and devoted himself to spiritual sadhana and imparted training
to others. After that he went to his office. On return from
the office, he again imparted training. He took his meals
between 7 and 8 p.m. every day, and then went for a short
walk, after which he again busied himself with training
the aspirants and went to bed by 10 p.m. but did not fall
asleep. Instead, he transmitted to his followers etc., up
to 2 a.m. in the morning. He slept in a separate room, but
if there were satsanghis he shared the same room with them.
Sometimes he went for a walk by the river Ganga and often
took his guests along with him. Sometimes he also took them
to fairs for a change.
DISPOSITION AND TEMPERAMENT:
"Sow an act, you reap a habit; sow a habit, you reap
a character; sow a character, you reap a destiny. A good
character is, in all cases, the fruit of personal exertion.
It is not inherited from parents; it is not created by external
advantages; it is the result of one's own endeavours —
the fruit and reward of good principles manifested in the
course of virtuous and honourable action" — as
observed by J. Hawes. A good heart, benevolent feelings
and a balanced mind lie as the foundation of character.
It must be capable of standing firm in the world of daily
work, temptation and trial and be able to bear the wear
and tear of actual life. Lalaji was an illustrious example
of this.
By nature he was always calm but was easily moved by the
pains and pleasures of others. Possessed of a melodious
voice, he was an adept at employing sweet language for communicating
his thoughts and captivating the hearts of his audience.
Rarely could he be angered. Not given to superfluous talk,
he spoke as little as possible; but in answering questions
put to him he dealt with them exhaustively, and seldom was
the questioner left in doubt. In case there happened to
be some one who could not understand him, he brought about
the desired state in that person who acquired an experience
and knowledge of the subject under discussion. Chesterfield
observes that silence and reserve suggest latent power.
Carlyle also says, "Speech is great but silence is
greater." Mostly Lalaji Saheb kept his eyes down; He
did not laugh aloud but simply smiled. His smile announced
goodness and sweetness, and brightened others by its spiritual
vivacity. A great lover of humanity, he often used things
given to him with love in spite of his own dislike for those
things. He hated flattery and though he loved his followers
with all their faults, he was, at the same time, a strong
disciplinarian. The discipline corrects the baseness of
worldly passion, fortifies the heart with virtuous principles,
enlightens the mind with useful knowledge and furnishes
enjoyment from within itself. Hence Lalaji never failed
to enforce stern discipline with love.
With a view to train his fellow brothers and disciples
he performed the duties of a house-holder exceedingly well.
He respected his elders and saluted them, exercised humility
with those of his own age without resorting to humiliation,
and loved those who were younger than himself.
Taking breakfast was not his habit nor did he smoke. He
did not like playing cards or chausar. Sometimes he sang
and played on harmonium. Lalaji was very much against rituals
and favoured widow marriage as well as female education.
One of his wishes was that the children of satsanghis marry
amongst themselves; but early or late marriages did not
find favour with him. His servants were like members of
his family, and were always paid on due dates. According
to him, servants were helpers and should be engaged to do
the work which their Masters could not generally do themselves.
Breaking of promises, spending more money on ceremonial
occasions than one could afford to, were strongly disliked
by him. Back-biters got no sympathy from him. On the contrary,
they were strongly reprimanded — "You have not
been appointed spies," he would say, and bring them
to the right path at once.
FROM KAIMGANJ TO FATEHGARH:
Lalaji was transferred from Kaimganj to Fatehgarh in the
year 1908. He began, for most of the time, to live in seclusion
and to remain lost in God. There was on old servant who
did all the house work. Lalaji's personality, mode of living
and general behaviour impressed his neighbours greatly and
they loved him dearly and respected greatly. In the beginning,
some teachers came to him and were transformed in no time.
Finding a great change in themselves, those teachers told
some students about the change wrought in their personalities
without their own effort and this brought some students
to Lalaji, and they also got transformed likewise. Learning
of this amazing and novel method other people began to come,
but Lalaji did not start mass or regular satsangh at the
time. He used to transmit, cleanse and transform them saying
that his work was that of a sweeper or washerman. Whoever
came to him would be cleansed through and through. After
his manas was cleaned he would get a guide according to
his samskaras. His motto was: No undesirable should be initiated
but if one had come, he must not go back. He greatly hated
to be called a Guru. About imparting training, he used to
say that he was only a peon to his officer. He had simply
to carry out the orders of Divinity without thinking about
the success or failure of his efforts.
Not enjoyment, and not sorrow
Is our destined end or way;
But to act that each tomorrow
May find us farther than today.
Lalaji established regular satsangh from the year 1914 and
started training his followers. He did not put off this
work even during his illness. After his retirement in 1929
he began to give all his time to his noble work. He spent
two to three hours every day on dictating books, articles
and letters to satsanghis. He was a great scholar of Urdu,
Persian and Arabic, and had a sound knowledge of Hindi and
Sanskrit. He had disclosed the hitherto unknown secrets
of the Vedas, illuminatingly interpreting important richas
and bringing Reality to light. Controversial phrases and
words commonly used in scripture, but generally misunderstood,
were explained in such a simple way and in such easily understandable
words coined by him that real knowledge became common property.
Unfortunately, most of his writings are not available, having
fallen into wrong hands and passed on into obscurity. Only
ten of his articles could be found and published in the
Sahaj Marg Journal from Shahjahanpur, U.P.
Alas! The Divine Light, the Ultimate Reality ceased to
grace the earth with his material presence on August 14,
1931. When his illness got serious he began to remain immersed
in thought of God and felt heart rending pangs of love.
He would say:
"Vadae vasl choon shavad nazdeek
Atashe shauq Tez-tar gardad."
"As the coveted hour of merger with
the beloved
gets nearer, so increases the fire of desire of him."
A few days before His maha samadhi he said "Many liberated
souls are present around my bed. This is sure proof that
the hour to be with my beloved is come."
In the end he was attacked by diarrhea and consequently
became so very weak that he could not walk by himself. On
the day of leaving his mortal remains he came to the Puja
room unaided, and all by himself lay on his bed with his
eyes closed, never to be opened again. At 1 a.m. in the
night the light, which had illumined and enlightened and
hearts of groaning humanity with unparalleled love and changed
the face of the earth, allowed itself to be extinguished.
This great house of mad men, which we call the world, was
left to be lit up by the small and big sparks he had lit.
Music, when soft voices die,
Vibrates in the memory —
Odours, when sweet violets sicken,
Live within the sense they quicken —
Rose leaves when the rose is dead
Are heaped for the beloved's bed
And so thy thoughts when thou art gone,
Love itself shall slumber on.
Thus ye live on high, and then
On the earth ye live again,
And the souls ye left behind you
Teach us, here, the way to find you,
Where your other souls are joying
Never slumbered, never cloying
TEACHINGS:
He taught, "Never offer advice unless
invited, otherwise it is likely to yield bad results.
If you find any fault with anybody, pray for his freedom
from it." He himself never directly asked anyone
to give up any bad habit. All such bad habits and afflictions
left that person in no time after he had been with him.
Commenting on this method he used to say "If you
sit by a fire, you feel warm; if you sit by ice, you feel
cold. Why then will you not get transformed if you sit
with a person who is perfect in discipline and etiquette?"
He always advised reduction of wants. He
would say "Do not purchase a new thing if you can
manage to carry on with your old belongings." He
was not against earning money by honest means, but insisted
upon spending it on others. Use of intoxicants and being
given to adultery were strictly prohibited by him. He
would often direct his followers not to believe their
manas in this regard. According to him, the slave of women
and a greedy person could never perform acts of paramarth.
To him show was disqualification. Stating
a bare truth was always good in his opinion. He was very
firm in his conviction that the real discipline and etiquette
were simply that the tongue should utter only that which
was in one's heart. The inner and outer condition of an
abhyasi had to be the same. He never talked about anyone's
faults. In case it became necessary to discuss such a
subject, he went mum.
Display of miracles was extremely disgustful
to him. If some one attained siddhis in his sadhana, he
at once removed that state. Ego was likewise never allowed
to grow. He advocated that the aspirants — practicants
— should always remain away from siddhis until they
reach their goal and the discipline is perfected. When
the sadhak reaches his goal, all his actions automatically
become miracles. He held the opinion that the greatest
miracle of a saint was to transform an animal into a perfect
man. There is no denying his full command over siddhis,
but he never used those powers.
Lalaji considered spiritual perfection to
be based on three things: (1) love for the Master, (2)
satsangh with the Master, and (3) obedience to the Master.
Good and supaatra disciples were not given
any theoretical education but were asked only to attend
the Satsangh. Training was imparted according to the capacity
of the disciples. Some of them were directed to pursue
Surat — Shabda Yoga; others were asked to meditate
on their heart; while, Mantra Japa was prescribed to some;
and the rest were simply asked to perform certain Karmas.
Stress was, however, laid on receiving the grace of the
Master, participating in Satsanghs and meditation on the
heart. Sometimes japa of Om on the heart was also prescribed.
By all or any of these practices, vibrations started and
sound, shabda, was set in motion. When this condition
was created, Lalaji asked the practicants to constantly
remain hearing them.
People of any caste or creed, followers
of any religion what-so-ever, who had a thirst for Reality
would get training from him. He employed different methods
for training different persons. Sometimes he asked them
to meditate on any person or object which they like most.
He believed in religious books of all dharmas and respected
all the saints. His motto was to follow the same dharma
in which one was born (swa dharme nidhanam shreyah, para
dharmo bhayavahaha — Gita).
He was against idol worship. Though he allowed
his photo to be kept by his followers, he never allowed
them to worship it. Self praise was so much disliked by
him that he did not allow people to touch his feet in
order to pay respects to him, but this condition was relaxed
in the case of Hindus who practiced it as a custom.
Excess of japa and tapa was not liked by
him. He preferred the middle way and regarded the meditation
on the heart as the real Sadhana. He attached great importance
to prayer, but it was not to be for material gain. He
Himself constantly prayed for the soul of this world.
In his opinion, every aspirant must have
a guru, but in selecting one all precautions should be
exercised. But after one has found a guru what an aspirant
has to do is only to surrender to the guru as if he was
a dead body in the hands of a dresser.
For removing various complexities of the
heart, Lalaji Saheb asked the Satsanghis to make friends
of their enemies and the persons whom they dreaded, and
directed them not to do to others which they themselves
did not wish to be done by. He considered love to be the
greatest tapas.
He often directed his audience to thank
God for the various amenities given to them by Him, and
advised them to put them to right use and resort to good
actions so that they may be made permanent. It is easy
to agree with Isaak Walton when he says — "God
has two dwellings; one in heaven and the other in a meek
and thankful heart."
Lalaji was very particular regarding conduct.
He announced in unambiguous terms that realisation of
self was not possible without adhering to the standard
moral code of conduct. He even forbade association and
satsangh with immoral persons. In unequivocal terms he
directed that company should be kept only with those persons
whose hearts are brimming with love for God, and with
those who could influence others with it.
He considered three things necessary for
a saint: (1) permanent bodily ailment, (2) financial stringency,
and (3) nindak — being found fault with.
The real Sadhana is to balance the mind.
Eat less and earn an honest living. Without
taking honestly earned food, spiritual experiences often
go wrong.
Once he wrote — "It is good to
be put to worries. The home is the training centre for
submission and endurance, etc. It is the greatest form
of penance and sacrifice." At another place he writes
— "As for afflictions and worries, I too had
mine which might perhaps be shocking to another. Often
I had nothing for my meals. I had a number of children
and dependents to support. Besides, at times I had to
help others too, which I could not avoid. The entire responsibility
was upon me alone and I had to manage all that and provide
for all requirements. I may also tell you that sometimes
there was only one quilt, and that too with badly mutilated
padding, to cover the whole family. But I took it as a
display of misfortune only which passed away with time.
I felt that all this was absolutely of no importance to
me as compared to Reality which was predominant in all
my being. So I ever smiled on them thinking them to be
the very way of liberation."
SOME PRINCIPLES:
Whatever searches God is atma and whichever is searched
is Parmatma.
The soul of a human being will be clean in proportion to
the power of discrimination he possesses.
We, the lovers, are knowledge and God is perfect knowledge
— rather the form of knowledge.
God realization is impossible without becoming a perfect
man. Also Bailey puts it as here under:
Let each man think himself an act of God,
His mind a thought, his life a breath of God.
Hall says:
An evil man is clay to God and wax to the Devil, a good
man is God's wax and Satan's clay.
Cleanse your manas (mind) with practice of sadhana and then
go through literature, otherwise Reality will be lost upon
you.
Avoid becoming a master and serve as a servant should.
Never promise anybody that he would realise God within a
given time.
You have only to remove the doubt whether God and atma exist
or not. If you have freed yourself of this, you need not
have a Guru.
The search for God and Soul is natural and this is imbecility.
This fantasy can be cured by another fantasy who is Guru.
Atheist is not a person who does not believe in God. Those
who harm the physical, mental, intellectual and spiritual
existence are atheists.
God has hidden himself inside your hearts and exposed you.
Hide yourselves and expose God! This is the real Sadhana.
As observed by a great thinker:
Performance of customs and adherence to rituals is no religion
at all. Open mindedness, good temperament, sympathy, courtesy,
one-pointedness of thought, to know one-self, and love and
equality with human beings constitute religion. Truly speaking,
religion should not possess anyone, but he should be possessed
by it, because no man's religion survives his morals. In
fact doing God's will is religion.
Real craving for God will be found only in one person out
of thousands. What is real love for God? It is a state when
the trinity of the lover, the beloved and love itself disappear.
Afflictions are the boons from God. There are many secrets
in them and many inner experiences can be had by undergoing
sufferings. Jeremy Taylor is also of the view that many
secrets of religion are not perceived till they be felt,
and are not felt but on the day of a great calamity. Mallet
regards affliction as the wholesome soil of virtue, when
honour, sweet humility and calm fortitude take root and
strongly flourish.
SPECIAL PERSONALITY:
Thou seemeth human and divine,
The highest, holiest, manlord thou,
Our wills are ours, we know not how,
Our wills are ours, to make them thine.
The heights of great men reached and kept,
Were not attained by sudden flight,
But they, while their companions slept,
Were toiling upward in the night.
-Longfellow
Giving the qualities of great men W.E. Channing
observes: "The great man is he who chooses the right
with invincible resolution, who resists the sorest temptations
from within and without, who bears the heaviest burdens
cheerfully, who is calmest in storms, and most fearless
under menace and frowns, and whose reliance on truth, on
virtue, and on God, is most unfaltering." While Bismark
says: "A really great man is known by three things
— generosity in the design, humanity in the execution
and moderation in success."
Lalaji had all the qualities of a truly great and perfect
man being, as he is, next to God. According to Swami Vivekananda
"Man is man so long as he is struggling to rise above
nature, and the nature is both internal and external. It
is good and very grand to conquer external nature, but grander
still it is to conquer internal nature. It is good and grand
to know the laws that govern stars and planets, but it is
infinitely grander and better to know the laws that govern
the passions, the feelings, the will of mankind."
"Man is higher than all animals, than angels, none
is greater than man. Even the devas will have to come down
again and attain salvation through a human body. Man alone
attains the perfection, not even the devas."
Is it not amazing that Lalaji attained perfection within
a brief span of seven months? While only a student his entire
system was transformed into a celestial inner light, and
his consciousness ascended and transcended all the known
stages and reaches, to reach the state of statelessness.
This special personality who was a prodigy of Nature the
Ultimate Reality, brought back to humanity the long forgotten
art of transmission of the Upanishadic pranasya pranah and
worked out a novel method of spiritual training which completely
relieved the practicant of almost all of his responsibilities.
Both his philosophy and the method, though based on Vedic
foundation are entirely new and are rightly termed by Dr.
K. C. Varadachari as a New Darshana or Seventh Darshana.
The location of Centre or God; the discovery of a region
beyond the supracosmic sphere called Central Region and
the Ultimate state termed by him as Tam were like a closed
book to knowledge. These discoveries have provided food
for thought both to the intellectuals and the spiritualists
alike. A Research Institute has been started at Tirupati
(South India) to verify the efficacy of the system and carry
on further work. This system named Sahaj Marg has been taken
up as a subject for research by the Agra Univerisy and Doctorate
Diploma has been awarded to Dr. Prem Sagar of District Lakhimpur-Kheri
(U.P.).
I am giving an instance of Lalaji's capacity for abiding
by the will of God. In His last days He was suffering from
abscess in the liver and was undergoing Naturopathy treatment.
Pandit Rameshwar Prasad Misra, one of his disciples, was
applying the mud poultice externally on His liver. He began
to weep to see Lalaji in severest agony on account of the
pain. Seeing him weeping, Master said "It can be removed
within minutes if I exercise myself, but I am not touching
it because it is all His will and we must abide by it."
He was an embodiment of moderation, toleration and devotion,
devoid of egoism altogether. With him dawned the new era
of Yogic Training through Transmission of which he was the
Master. He could bring a man to perfection simply at a glance.
It was he who made it possible that a man could attain perfection
in one life — rather a part of it — leading just
a normal family life. He simplified the method of spiritual
training to a great extent and adjusted it to suit the requirements
of time.
O' Thou immortal Deity
Whose throne is in the depth of human thought,
I do adjure thy power and thee
By all that man may be, by all that he is not,
By all that he has been and yet must be.
-Shelley
- by Shri Ram Chandraji
of Shahjahanpur. Source: Truth
Eternal
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