Naqushbandia lineage of Fatehgarh

“NaqshMuMRa” is an abbreviator usage for a long-named religious denomination titled as ‘Naqshbandiya-Mujaddadiya-Mazahariya-Ramchandria’. It is a great socio-Spiritual renaissance, up bringing the concept of ‘human integration’ and world citizenship ablaze in Indian alternating simultaneous from the sixteenth century with the entry of a Great Sufi Saint of Afghanistan. The name of this Great Apostle is Khwaazaa Baqi Billah (1515-1592) requiescat in peace, a great pillar of ‘Naqushbandia Tariquat’.

The ‘Naqushbandia Tariquat’, its name came into existence after the name of another Great Saint Khwaazaa Bahaauddien Naqshband (1318-1389) requiescat in peace. Khwaazaa Baqi Billah (requiescat in peace), was directed in a vision to live home and go to India. There he had to initiate a very great man into the ‘order’, ultimately came here in India and given his hand (performed the ceremony of Bay’t) to the named person in the vision, Imaamrabbaani Mujaddid Alf-i-saani shaikh Ahemad Faaruqui Sirhindi, now exists in District, Fatehgarh Saahib, in Punjab. The later was, then since quite young and quickly went through all the stages of the Mystic journey, and became so great, to the extent that even the ‘Khwaazaa’, his Spiritual Guide, used to sit in a corner amongst the other disciples and drink the nectar of the Spiritual bliss coming through the Great Mujaddid-Alf-i-Saani’s esoteric transmission.

In the Esoteric lineage, the fifth-one after the Saint referred to above, there joined another Great Saint in the order, known as Hazrat Shamsuddin Habibullah Mirzaa Mazhar Jaanjaanaa (1696-1779), requiescat in peace; his Mazaar-e-Mubaarak (Shrine), is situated in Delhi (India),  near Jaamaa Masjid, popularly known as “Chitliquabar”. He ruled out all the orthodoxy and catholicity were prevailing, previously in the order. Soon after this change, the persons belonging to so many other religious denominations also, began to get admission into the genealogical-tree of Naqushbandia order of Sufism and the nomenclature, thus expended as “Naqushbandia-Mujaddadia-Mazaharia”. Hazrat Mirzaa Mazhar Jaanjaanaa, requiescat in peace, defended for steady and gradual reforms in the ‘Society’ and simplification of the religion to make it accessible to one and all who desired salvation from the worldly bondage, without any distinction of caste, color and nationality.

His dream subsequently took its place when a lineal descendant of the celebrated Saint Hazrat Mirzaa Jaanjaanaa, namely Hazrat Maulaanaa Fazl Ahemad Khaan Saahib (Huzur Maharaaj) requiescat in peace, of Qusbaa Raipur (Kaimganj) District Farrukhabad, initiated Mahatma Ramchandra Ji (Laalaaji) in to the order without conversion into Islam. He also, subsequently declared him, his Khalifa by granting permission to initiate men and women with no discrimination of any sort, i.e., like religious bondage etc. This was a historical when his genealogical-tree could assimilate potential manure; as a result, a blooming cost in to the cosmopolitanism and generated the world- citizenship growth. In addition, subsequently, the ‘Order’ got its further expanded- name of ‘NaqshMuMRa’. Naqsh ; stands for ‘Naqushbandia’, ‘Mu’ for ‘Mujaddadia’, ’M’ for ‘Mazahariya’ and ‘Ra’ denotes for ‘Ramchandariya’. Thus, it completes the new denomination –“Naqushbandia, Mujaddadia, Mazahariya, and Ramchandariya”.

Hazrat Maulaanaa Fazl Ahemad’s Spiritual Guide, Maulaanaa Ahemad Ali Khan requiescat in peace, (Khalifa Ji Saahib) had a masterly Knowledge of Persian and Arabic Languages. It was only due to his Naqushbandia characteristic that the people of even Kaimganj; the place he belonged to, could acknowledge him, of course a learned man but they did not know his Spiritual- heights. Maulaanaa Ahemad Ali Khan, requiescat in peace, was the Spiritual descendant of Hazrat Saiyyad Abul Hasan Saahib Nasirabaadi (Rae barely), requiescat in peace.

Hazrat Maulaanaa Fazl Ahemad Khan, requiescat in peace, wrote a short and sophisticated personal memoir, in a book to commemorate his Spiritual guide- Hazrat Maulaanaa Ahemad Ali Khan (Khalifa Ji Saahib). The name if the book published in Urdu phonetic, by him is “zamima Haalaat Mashyaq Naqushbandia Mujaddadia Mazahariya”. The Preface of this book reveals about the “Zamima” that the writer had a good collection of biographies of the Naqushbandia-Saints and wanted, initially, to publish in a book of voluminous magnitude; the descant in the natural order of succession. However, in the mean time, he learnt about a book containing the same material published in quite an appropriate get-up under the title of “Haalaat Mashyaq Naqushbandia Mujaddadia”, compiled by Maulaanaa Mohammad Hasan Saahib (resident of Kota, Kiratpur, and District- Bijnor).

There after, he changed his mind and published his work as an ‘appendix’ of Maulaanaa Hasan’s book, consisting the life and works of the remaining three, i.e. (1) Hazrat Maulaanaa Shaah Muraadullaah Khan Sahib, requiescat in peace, (2) Hazrat Say’d Abul Hasan Saahib Nasirabaadi, requiescat in peace, and (3) Hazrat Say’d Khalifa Ahemad Ali Khan Saahib Mauarshibadi, requiescat in peace,. As a result of this the book written by Maulaanaa Mohammad Hasan, including its appendix written by Hazrat Maulaanaa Fazl Ahemad Khan Saahib Raipuri, requiescat in peace, makes the “Shizr- Sharief” (genealogy) of “Naqushbandia-Silsilaa” completes up to that date, chronologically, right from the Prophet of Islam up to Hazrat Khalifa Ahemad Ali Khan Saahib, requiescat in peace.

The Naqushbandia, in historical terms, had its highest components in the ‘Khqaja’s’ (Masters of wisdom). This group of remarkable men cherished in the 15^th century with Hazrat Khwaazaa Nasiruddin ubai- dullah requiescat in peace, (1404-1490). Their origin has seems to be ascribed to Hazrat Khwaazaa Yousuf Hamdani, requiescat in peace, (died in 1140) and Hazrat Khwaazaa Abdul Khaliq Ghuzdwaani, requiescat in peace, (died in 1220). It eventually spread all over the world with adherents ‘running into millions’ even in the Non- Muslim sects.

According to Dr. Md. Hanif of Lakhimpur (UP), India, the significance of the denomination, Naqushbandia title thus has its explanations like-

-         Naqsh; symbol, impression, print, mark or engraving,

-         Band;  (i)   One who acts as a binding agent,

               (ii)  One who binds the symbol, and

               (iii) One who prevents or purges heart from the harmful       

                         impressions acquired by the men.

There were some fusions between Islam and Hinduism that can be called a ‘new kind of Sufism’, such as in Kabir, Raadhaa Swaami Faith and NaqshMuMRa, etc. There must have been an actual and possible contact between Sufis and Yogis at the practical- Spiritual level. Shaykh Ahemad Mujaddid, requiescat in peace, a Naqshbandi mystic, is the discoverer of six ‘positions’ in the frame of human body between the neck and the navel. He calls them ‘Six subtleties’ (Latayaf-i-sitta), one encircling  the each other, much after the manner of “kundalini” of the sage Paataanjali or much similar to the ‘Chakkras’ (Subtle centers); these are- (i) Qualb, (ii) Ruh ,(iii) Sirr, (iv) Khafi, (v) Ikfa and (vi) Nafs. Islamic mysticism is, said to have, an attempt to direct experiences of what its Prophet himself used to have experience. The men and women innately belonging to ‘Laalaaji Nilayam’ (NaqshMuMRa), no doubt are keeping themselves with the ecstasy or the same rationality, called “Sukr”. This is a given name in Sufi termology, which is the inner condition equivalent to the state of mind in which man or woman has full control of self and his or her reason does not become over powered by emotion. The practices inherent to esoteric side of Sufism are, still prevailing, in this house.   

It would, be incorrect to say that the ‘Praanaayaam’ as recommended in the ‘Yoga Darshan’ has been left off with in the cult inherent to ‘Laalaaji Nilayam’. One of the most popular terms used in this lineage is, ‘constant remembrance’. This thoroughly assimilates in “Hoash-bar-dum”and “Nazar-bar-quadum”. These tenets of Naqushbandia have a specified intention for wakefulness on every breath and eye on foot. Both of these are the most quotable terms of this ‘Order’. “Wakefulness on each breath” is ‘askin’ to the ‘Praanaayaam’. Each breath that goes out means to voice forth-“No god, except God”, i.e., in breathing –out they negate all existences, and in breathing in, they acknowledge the singular existence of God. “Eye on the foot”, appears to be a fitting watchword in marching, and has for its objective the concentrated contemplation, i.e. the constant remembrance, itself. This has often misconnected by the ‘Abhyaasies’. Esoterically it signifies to put each man/woman on his/her guard, regarding the respectful attention on each footstep of the particular ‘eponym’, he/she has chosen for his/her ideal. In Naqushbandia Mysticism, the practices named as ‘Zikra’ (remembrance) and ‘Fikra’, (contemplation). ‘Zikra’, infect is commemoration, the names and attributes of God, recited, which help in progress of the mystic. The practices mentioned as above leads to denial of every thing other than God, in other words ‘Zikra’ is practicing the affirmation of God. Thus, ‘Muraaquibah’ is the concentrated contemplation.

The Sufism is, since, not an entirely public orthodox actively having any organic structure, there must always remain an anonymity and obscurity, does not seem to be circumstantial but, infect is, its salient feature. They are unostentatious. The Holy Quraan describes the “Ubbad”, i.e. the subsequent Sufis because of their qualities, are as “the true servants of God”, who walk on the earth with polite and courteous bearing, they accost even to the ignorant people and give reply to their ‘Salaam’ (a gesture of welcome) quite respectfully. This is about their humbleness and simplicity. Another observation about these remarkable is- “a Sufi is one whose speech accords with his behavior and whose silence indicates his internal state, and who discards worldly connexions”.  Hazrat Abu Bakra Shivli fixed a mark of renunciation, i.e. guarding once self against seeing ‘other-than- God, in both the worlds for these worthy men and women of special observation. Say, “Renunciation from this world and the world to come” is the watchword for them. In short, this is the frame of a Sufi structure.

The previously mentioned description is not for a “Sufi” as ‘common noun’ but in fact for a proper noun denotes for ‘Ramchandra School of Spirituality’. Not only this, he who is known as Laalaaji had implanted the seed of true Sufism in his lifetime only and which is  blooming now in his third generation, by means of de jure heir of this ecstasy and trance, in ‘Laalaaji Nilayam’.

Nisbat

The Spiritual descendants in the ‘Laalaaji’s lineage’ neither they are able to sever their connections with the cloister named as ‘Laalaaji Nilayam’ nor they are able to become an epitome of the renunciation of the Laalaaji’s idol. This is because the Mission of the current generation is else what.

As a result, the self declared Gurus are standing at a bipartite-road. On the one hand, they have a great empire they have earned through their ‘sales and Marketing skill’ in the name of Spirituality and on the other hand they have magnetism of Laalaaji’s love and its magnitude.

Let me divulge the word “Nexus” used here (with the title of the previous chapter), means as “nisbat”. The most common and frequent use of this word denotes for ‘relation’,’connexion’,’affinity’, ‘alliance’,etc. However, Sufi termology makes its usage for- a quality ascribed to any person, as an essential characteristic, to impute as belong or due to. In fact, “Nisbat” is intelligible only to the initiated ones into some order of Sufism. In ‘Raadhaa Swami Faith’ this is achieved into two stages, i.e. 1^st is “Premi Abhyasi”- an ardent devotee with some intuitive attainments, and in 2^nd stage, he achieves the physical- resemblance of his Spiritual Master, in their termology, called as “Deh- Swarup”, thus the incarnate form of the “Satguru”. To me this is, one of the four “Mokshasa” (liberation), called “Tadrupa”.

The Arabic word, “Insaan” i.e. ‘man’ can be derived from (i) ‘uns’ (love) (ii) ‘nas’ (forgetfulness), because, life on earth begins in forgetfulness and ends in forgetfulness, and (iii) ‘ayn san’, i.e. like the eye (of God). Now it should be clear that the ‘man’ is the ‘Nexus’ between God and His creation. If one is able to realize ‘Laalaaji Nilayam’ as a living force, then only it can become a Nexus (connecting link) between a ‘pathfinder’ and the esoteric-side of Param Pujya Laalaaji’s doctrine of ‘Sadeh Mukti’ or ‘Liberation from the physical bondage’.

To understand precisely the word ‘Nexus’ or ‘Nisbat’, the fallowing couplet; can be a good means to understand, truly-

“Fana itnaa main hoa jaaun Teri zaat-e-aali mein;

Mujhe dekh le koi aur tera deedaar hoa Jae”.

(Let me annihilate so to the extent, in thy glorious reality;

 A fixed look that which is gazed at me, catching glimpses of appearance of thee)

Resorting into the same context let me add one instance of Mahatma Dr. Chaturbhuj Sahay, the founder Saint of ‘Raamaashram Satsang Mathura’, one of the trusted disciples of Param Pujya Laalaaji Saahib has written (as narrated by his worthy son, Shri Hemendra Kumar). It so happened once, Doctor Saahib was sitting in the main room (used exclusively for the Satsang) in the house of Laalaaji Maharaaj in Fatehgarh (UP). Meanwhile a man to whom Doctor Saahib did not seen earlier, enterer in and asked reminding him for the pending claim of two installments which were lying unpaid in his accounts, from the loan amount he had taken for the house-building purpose. Doctor Saahib was very ignorant about whole of the episode and as a result, both of them were gazing at the faces of each other. Soon after the knowledge of the conversation was going on, in the room, over heard by him, Laalaaji Saahib immediately entered in and addressed the person who was a money lender, from whom he had taken a loan of Rs. 500/- (five hundred) only for the construction of his house. He regretted for the said two unpaid installments of the loan amount. In fact, Doctor Saahib remains lost in the contemplation of the countenance of his Satguru, at the focus of Spirituality and, as a result, he had developed the incarnate form of his Spiritual Master. This had made the whole scene upside-down for the moneylender and for Doctor Chaturbhuj Sahay, as well.

My true Supreme Guide and Preceptor in human form, Dr. Shyaam Laal Ji (another trusted disciple of Pujya Laalaaji Saahib) often used to say that the Saints are the embodiment of truth. “The wisdom of enlightenment is inherent in all of us. It is only due to the delusions under which our minds work; we fail to realize it in our lives. It is the Saints alone who wipe- off all such illusions and delusions which had ensnared with and thus they rejoin the missing link with the creator one”. He always used to say that this house (renamed as Laalaaji Nilayam) is not merely a house of bricks and cement but a cloister of truth, itself. He repeatedly used to say- “this is the real abode of the supreme being, where the emanation of the Supreme Spiritual Current is alive and constantly present, even for quite new entrant”.

The word, ’Nisbat’ replaced with “Nexus” is only because of the reason that it has another version of “TAWHID”, literally denotes for oneness, oneness between worshipper and the worshipped. There is nexus between man and God; maarifat or cognition and the ‘maarifat’, in fact is the realization of a man towards his incapability of knowing God. Hazrat Abu Bakra Siddiq requiescat in peace, has said, “Inability to comprehend God is the true comprehension. He is Holy who has not kept any line of communication open for His creatures, except by way of realization about their incapability to know Him. Moreover, for this, the deity is, True Supreme Guide and Preceptor in human form, i.e. incarnation of Supreme Being is a Guru.”

In his own words, Rev. Laalaaji says- “So long as one’s individual light stays behind, the reflected image of name and form will survive. However, an image is after all images. The present personality is certainly an embodiment of some other personality, who had existed earlier. If somebody could imagine himself as the embodiment of his father and the father being, again an embodiment of his grandfather and so on. And, thus slipping into the past up to such an extent that he starts feeling that the same an image is ending and that he understands the extremity of a link by witch it is attached to the trunk and nothing else, then it may be possible that such point is ultimately his point of origin”.

He further says that when love dominates the mystic, yearning for nearness and communion with upward Spiritual Masters grows more and more intense in his soul. This state gradually over powers him. In this connection, he attains to the stages of annihilation and resuscitation (Fanaa and Baquaa). Thus his condition becomes that of a piece of iron, thrown in to the flagrance, and fire permeates in to its very being and to such an extent that it acquires all the characteristics of fire, even its appearance becomes that of fire. While in this condition, the peace of iron would, if it could speak, claim that it was fire itself. How ever, the fact remains that it has not become fire. It is still iron as it was before. This is how one can understand the reality of ‘oneness’ and ‘annihilation’.

‘Nisbat’ is an Arabic word of feminine gender. It denotes for nuptial relationship, specially used to distinguish a particular woman along with her husband’s name. However, in Sufi terminology, the words are insufficient to convey conviction. In the realm of Sufism, it comes within the esoteric sense of knowledge that is intelligible only to the initiated ones, in sequence of some religious rites, such as ‘Bay’t’. It is an abstract relationship between the Spiritual Master and his adherent disciple. This is beyond reason and more or less like a chemical equation.

In fact, the endowed ones, with divine nature and good character alone can become successors of a ‘wali’ (mystagogue) and worth occupying his place. His teachings alone are perfect, and he considers the scriptures as the main thing. Rev. Laalaaji Maharaaj has established those scriptures as maxims of NaqshMuMRa Nexus. The esoteric transmission of this lineage is abundantly flowing for the all-round good of the humanity, through the Spiritual-teachers made authorized by the Dean of the seat of the time who works under his direct control and the directions. The link between the ‘Satguru’ (mystagogue) and the disciple means ‘Nisbat’ (occult touch) a relation quite identical to conjugal coherence. This establishes after the ceremony of Bay’t (oath of allegiance) after the mystagogical rites, as prescribed in the theology of the ‘Tariquat’ (system). This works like a small drop of curd converts the milk into the curd, itself. In this process the ‘Tawajjoh’ (esoteric transmission), the Spiritual Master changes the internal condition if the devotee and immediately he achieves at the state of the embodiment of the Spiritual Master himself. Although the outer form or the gross body remains unchanged but the casual or the mystic, body promotes, to the state of the Supreme Being.

Although, it is true that the soul is neither male nor female, but as written in the Holy- scriptures the creator, creates the soul, two thousand years before the body. The gender comes into its form, few months after coming into the womb of the mother, which is the ‘gross form’ (sthool shareer). There are such bodies comes into the human form. The first one is “Kaaran Shareer” (instrumental form or astral body). The astral body, first takes its form into the mind of the ‘father’. Between these two, there is another one, which is “Sukshma Shareer” or ‘subtle form’. This is duplicate of the ‘physical’ or ‘gross’ body, and does not die, even after the death of the ‘gross body’ and remain alive until ‘Total- Liberation’ or ‘emancipation’. Thus, there is a complete circle, from God to human- being, and again from human being to become the part of God.

“O God! Thou art the real goal of human life”.

The circle begins from the existence of a human-being from a part of God and he/she has come here in the world through ‘experience’ and manifested his/her powers and again he/she has, ultimately, go back to become the part of God. Thus, every body has to complete this circle.

The awakened souls, when comes into the bodies, allotted form and promote through the esoteric practices under the patronage of their Spiritual Masters, they acquire the possessions of the following attainments- (1) “Praatibh”, (2) “Shravan”,(3) “Vedan”,(4) “Aaswaad”, (5) “Aadarsh” and (6) “Vaartaa”. These are the attainments, through which the exercitant completes the Path, known as “Paraasiddhi”. Amongst all these, the first one, i.e. “Praatibh”, in English we can call it “intuition” may be the substitute of the word- “Nisbat”.

To establish “Nisbat”, between the Master and the disciple, there are many practices, like ‘constant remembrance’, ’shaghal-e-rabitah, i.e. to imagine or gaze the face of the Master in the heart, etc. Above all the attention of the Master is must, without the “Bay’t”, it is impossible to establish it, and the upward journey is doubtful.

Laalaaji Nilayam and its Eponym

Bringing forth ‘Laalaaji Nilayam’ to curious attention; its expeditious recital would be a ‘cloister’, an abode of religious fraternity substantiated by a Naqushbandia (Sufi) mystic, His Holiness Ramchandra, affectionately known as ‘Laalaaji’ (1873-1931). During his lifetime, this small house was the habitat of Laalaaji Saahib and he lived here for more than two decades and during this space of time, this house remain the heart- throb of a great socio-Spiritual movement, there by, he worked for the all-round felicity and uplifting of humanity.

Laalaaji Saahib, a Naqushbandia Shaykh (Spiritual Master) greatly acknowledged even today. Laalaaji had entered (Novice) into the tradition without the formal conversion into Islam by his Pir-o-Murshad (Spiritual Master), Hazrat Maulaanaa Fazl Ahemad Khaan Saahib, requiescat in peace, of Qusbaa Raipur, Kaimganj, District Farrukhabad (UP). He is, Laalaaji and Laalaaji alone who brought the Sufism, out from the four-walls of Islam making it accessible to all, irrespective of any cast and religious. According to Laalaaji Sahib, the Sufism means mysticism as applied to natural science and thus a new genealogy sprung from the hierarchy of Laalaaji sahib, but of course, adding no genetic name of any particular religion. This is how’ Laalaaji Nilayam’ is felicitous as supreme holy-place, where all and sundry, who owe allegiance to same banyan tree, come from for and wide in millions prevalent in some 92 nations abroad, to genuflect, every off and on.

The realities of things are permanent, the word is transitory and the reality about Laalaaji is that he is the living example of a Hadith of Holi-Quran, which says-“poverty is my pride.” Laalaaji is epitome of simplicity and sacrifice. Laalaaji is one who preached renunciation to the householders, i.e. guarding one’s self against seeing “other then God”, in this world and the ‘world beyond the veil’. These were his ideals to breathe, which kept his eternal body alive and active, while he was in his physical form and his entity is to the view by the cardiac eye, here in Laalaaji Nilayam even now.

Laalaaji, a householder of high spiritual excellence, served the Government for his family-livelihood. He got his house divided in to two portions. Out of which, one portion to be used as gynaeceum and the other one, which, is now known as Laalaaji Nilayam he developed it as a ‘hermitage’, where the disciple house-hold-couples lived in solitary cells in order to practice austerity and self discipline under sentinel guidance of Laalaaji sahib. Again he was Laalaaji and Laalaaji alone who used to arrange their livelihood sharing from his own salary. The floor and the walls of ‘Laalaaji Nilayam’ still use to narrate such facts about the catholicity of Laalaaji Sahib.

The glow of Beatific-vision, which Parampujya Laalaaji Sahib used to focus (Tawajjoh) on the hearts and the souls of the visitors, has un-interruptedly been succeeded by ‘Laalaaji Nilayam’ evidently radiating the same light and the same sensation of eternity and the entrants experience the living presence of Laalaaji sahib, event now.

After his physical demise in the night, between the 14^th and 15^th August of 1931 his tradition carried on well, by his worthy son, Mahatma Jag Mohan  Narain until his last day of life, i.e. on 28^th August 1944.

Rev. Laalaaji Maharaaj was not only a Saint, of high excellence, but had also a very good command on his pen. He edited a periodical titled as ‘Farrukh’, in which he used to write, regularly in the ‘editorial’ on the subject of the Spirituality touching to the practical problems of the exercitants.

Let me quote one of his pieces, which concerns here. “So long as one’s individual light stays behind, the reflected image of name and form will survive. However, an image is after all images. The present personality is certainly an embodiment of some other personality, who had existed earlier. If somebody could imagine himself as the embodiment of his father and the father being, again an embodiment of his grandfather and so on. And, thus slipping into the past up to such an extent that he starts feeling that the same an image is ending and that he understands the extremity of a link by witch it is attached to the trunk and nothing else, then it may be possible that such point is ultimately his point of origin.”

“O God! This devoted follower has also undergone through many lives as different personalities and embodiments of other ones and has ultimately reached to a level of a selfless form of an image of truth. I am trying to live according to your hopes and expectations and am trying to carry out my responsibilities well. You are the knower of every heart. So I leave it up to you judge as to how capable your devout is in fulfilling his role and how true is the role played by him and how otherwise it is. If he is the image of any one, at what level of truth is he in. I firmly believe that you, with your benevolence and mercy have taken care of this body from the day it came on to this world and spread the first ray of light of truth even when I was in my devoted mother’s lap. I had the good fortune of being in the warmth of that divine light for seven years of my life.”

“O the God Merciful! Your compassion has not kept me away from the flow of divine light for long time, and ultimately, on a holy day of my nineteenth year, you very kindly sent the mercy seat and the divine lamp in the form of my guide and my all the entity endowed me so gracefully. On the very first day he bestowed the mantra in my ears and said that from the very beginning your (my)true form is progressing towards a good path and you (me) should become the personification of a true personality and show Truth as Truth to the world. Make a divine path for reaching the Dhruvpad. Take the use of Maayaa as a necessary ingredient of performing your (my) role but take shelter only of the Satyapad”.

“My Spiritual Guide not only gave me the above instructions to proceed but also came along with me as a shadow for sixteen long years and looked after me with his internal as well as external mercy. He encouraged me to stay away from the pomp and show of the Path and ultimately filling me with his own self, gave the orders that I should spread the Divine Message allover the world in such a manner that no living being is left out. He instructed me that I should lift up the down trodden and grief-stickmen people and give power to their inner condition”.

According to him, the test of progress on the right path, towards achieving the ‘Real Goal of Humanity’, is to become a man in real sense, rather than a ‘Spiritualist’. He wanted the people attached to him, should meditate on the gist of all the ‘Vedas’ and ‘Upanishads’, which is the transparency in the deeds, i.e. the inner self and the outer show should be, ‘one and the same’. It was his ardent desire that his kith and kin, whether the children or the persons of his following, should be recognize, not with any of the particular Logo, dress or apostolic-succession etc., but through their specific conduct. He was impassioned after it. He witnessed, their character, contrary to it, on that event, he became furious. This reflects from his own statement in his diary- 

“I should highlight my other side, as it will reveal my character and my Revered Guruji will also know about it. The fact is, I am being put to such torture at home, over which I have no control. I feel like running away or breaking my head. As soon I reach home, a situation created that I get angry unnecessarily or shamelessly. This has become a habit of mine, to get angry without any reason. Consequently, I have had to face losses. At times, I break things, throwing them. However, this anger spurts only with my family members. When I am alone or with the satsangies, I feel a little calm and peace. Otherwise, something or the other happens and I am not able to compromise with that situation or I feel better if I go against it. This happens mostly when I return from the court or am tired after heavy work.

He was against the ‘duality’ in character, for instance, he puts an example- “you are passing through a market. There you find a child aged about four years, is shivering with cold and crying for he has no clothes. There are rupees two avail in your pocket and in turn, you will purchase a portrait of Goddess Laxmi for the Deepawali celebration. Now on this juncture if your internal condition or your conscience does not permit you to purchase clothes for the child and you are still, stick to purchase the portrait only. In the event I feel you did not get any advantage from the internal practices.

Thus, we conclude from his life that he was a ‘Faqir’ and personified of ‘Illat, Quillat and Zillat’. While taking leave from this mortal world, he left the words for his successive lineage- the task, which I could not achieve, it is- the task, which I could not achieve, it is your prime duty to complete it and this is the true homage and benevolence for me.

 

Importance of ‘Hath Yoga’ in NaqshMuMRa Esoterism

“Why are you weeping, O Mind? Do you, the

Self, be the self by means of the self.

Drink, my child, the supreme nectar of

Nonduality, transcending all divisions.”

                             -Dattatreya

The eponym of ‘Sufism’ in Fatehgarh, a very small city on the south Bank of River ‘Ganga’, in Uttar Pradesh, in central India, H.H. Mahatma Ramchandra Ji (Laalaaji) Maharaaj, in my opinion was in fact not a Sufi Saint, but of course had ‘Sufi-Nisbat’. Adding his name into the Sufi lineage of Naqushbandia Order, renamed as “NaqshMuMRa”, embraces the wisdom of the Saints of all religions and claims that its doctrines derive from the direct experience of the Masters who have attained the highest realms of Spiritual existence. There were some fusions between Islamic Sufism and the Yogic- Hinduism, called a “new kind of Sufism”- such as in Kabir, Mehar Baabaa, and Laalaaji etc. There is little available which revels, what went on between Sufis and Yogis, in the early centuries. A great scholar S.A.A. Rizvi, in his work titled- ‘A history of Sufism in India’, has given some examination of the actual and possible contact between Sufis and Yogis at the practical Spiritual label.

A profound Yogic investigator of the reality of Samkhya based Yoga, Mr. Anirvan distilled every thing through his own experience and there is a freshness, and impact in his words. They do need patient meditation, how ever to yield some of their meanings.

If we cannot think of Indian Spirituality without thinking of Yoga and Paataanjali, neither can be neglect to take into account Bhakti or the way of devotion, nor Tantra, the way if power. The Rajyogi is one who seeks self- mastery through his casual body, his knowledge of laws and the structure of man and the universe. He has the knowledge, which can make his efforts effective. The bhakta (the monk) is one who seeks reality through opening himself to higher being in devotion. His is the adoration and yearning or the beloved. He works in his astral body, elevating his feeling through God for whom all is surrendered the Hath yogi (the Faqir) is who can achieve physical immortality or the power to create any body for him. His is the total mastery of the physical body and the realization if it is hidden potential. He can do any thing he wills.

The ‘Hath yogi’ is a ‘Faqir’, is not in a sense, commonly, which we understand. In fact, ‘Faqir’ is a person who has substratum of qualities for self and family for sometime; and ‘Muskin’ is one who has no subsistence (wealth or money for daily need) even for one time, in Tasawwuf (theology) is one who has lost his self. An Apostolic Hadith says- “I take pride in Faqiri and Faqiri is from me”. Another Hadith says- “Fuqr is the blackening of the face in both the words”. When the face made blackened, it disappears. Hence, a Faqir is one, who is self-annihilated.

‘Hath yoga’ has a great deal of importance, in Sufi theology. According to ‘Siddhisiddhaant Paddyati’, a sort of Dictionary of Yoga, ‘Ha’ indicates for sun and ‘th’ for moon. Thus, the union of sun and moon becomes- ‘Hath-Yoga’. As per the Yogic anagoge, there are innumerable arteries, big and small, in human body and amongst those two, namely ‘Edaa’ and ‘Pinglaa’ are the main ones. ‘Edaa’ is the symbol of Sun and the ‘Pinglaa’ represents Moon. After having control over these two, passing through the doorway of ‘Sushmnaa’ (the most important artrie), is called ‘Hath Yoga’.

The world consists of the following two, namely, ‘Matter and the life’. Life represents ‘Purusha’ and the ‘Matter’ represents-‘Prakriti’. ‘Purusha’ is the seer and the ’Prakriti’ is the object of the sight. ‘Purusha’ is synonym of the soul. According to ‘Samkhya’, the ‘Purusha’ is immutable and are many. The ‘Yoga’ also supports the view, but it also recognizes the existence of a ‘Supreme- Purusha’ or God, and He is ‘One’.

All the theological systems, including the ‘Yoga’ and ‘Sufism’ both, that after the realization of ‘Self’, it attains the state of ‘Absolution’. However, the Soul then ceases to have any connection with the ‘Prakriti’ (matter) and her evolutes. The systems like ‘Samkhya’, ‘Yoga’ and the ‘Sufism’, maintain that the ‘Prakriti’ continues to exist even after the realization of self, he who has realized the ‘self’ ceases to have anything to do with her. This is identical to a person awakened from a dream while sleeping, does not maintain any relation with his dream- world.

The scriptures and the saints are constantly admonishing us by beat of drum, yet to the most surprising of it is that we do not open our eye. The human body, being the best of all bodies and conductive to salvation, does recognize as a real boon. According to ‘Hath Yogis’ and the ‘Sufis’ too, there is a strong adhesion between the human body and the soul. For them the living- human-body is a bridge between the Spirituality and the physical-entity.

We read in the scriptures that God commanded the first human- being, not to eat the fruit of ‘knowledge’, but when the ‘subject’ did eat the fruit of ‘good and evil’, the Lord cursed him, and His curse brought ‘death’ in this world. Although, Adam did not die immediately, but   consequently there upon he died later. This description leads to a fact, that fundamentally the first human was not subject to death, but it came on the earth, through evil influence of ‘devil’.

In fact, to know what ‘Death’, is not our purpose, but I want to carry on the study, as to what is ‘life’? It is the individual self-conscious life force, which denotes in ordinary terms, the living soul. The living soul means the self-conscious individualized life force with the sense of ‘I’, and that sense of ‘I’ holds them together. This sense of ‘I’ holds altogether, unifies them, and makes the separate parts vibrate and produce a perfect harmony. That is life. The advanced science tells us that there is a director and this director has the absolute control over the whole organism. He is the living soul. At the time of death, he disconnects himself from the organs and leaves the body.

Body is the instrument, through which the soul must manifest its powers, gain experiences, earn lessons, and gather knowledge. In this way, the living soul is progressing in the process of evolution, rising from a lower to a higher state and fulfilling its mission at every step of manifestation.

It is obvious that the body is changing. Then where is that continuity in us. This material form or the gross physical organism will destroy. Then where will lay our permanency? It is not the body, but in the soul. It is the sense of ‘I’, which will continue to exist after going away this body.

The soul, which produces the gross material form, is separable from the body and can exist independent of the body. It possesses sense- power, life force, mind and intellect as well as the impressions of its physical and mental activities, and this soul manufactures the body through the medium of the parents. The determination of destiny of the human soul does by the thoughts, desires, and tendencies. We create our own destiny by our thoughts, desires and deeds. God is not responsible for our conditions. If we understand this secret mystery of the soul, then we can mould our future in such a manner that we will never go down, but rise higher and higher, until we have reached the goal of our existence.

Those who perform good deeds and to lead a virtuous life will come down on the human plane and be born again, until they rise higher in their aspirations and desires. There fore, if one wants to enjoy eternal happiness and immortality, even in this earthly life, he should try his best to perform good deeds to build up his character and to lead a virtuous life.

The researchers have found evidence, which conclude that even after the death; there remains some kind of connection of the soul with the gross body through umbilical point, which holds this entity. Apart from this, there is some thing more, which does not belong to the physical body. This holy- ectoplasm is a substance, which contains finer matter is vibrations (just like ductless glands), and this forms the under-garment of the soul, and the ethereal or subtle body, which exists in each human. However, not everybody may feel it because of senses is looking for the gross and tangible objects. The plane of our senses depends upon certain degree of vibration. Through the practices under some competent Spiritual Guide, one can see light when the vibration of light with the range of vision. The exercitant of Naqushbandia lineage of Sufis and Hath yogis/Yogis, both work on the entity of the subtle body only and do not care about the gross body during the course of the practices. In order to become visible, it must vibrate in a particular way so that our cardiac organs might catch it in sound form.

Hazrat Shaykh Ahemad, the Mujaddid Alfsaani requiescat in peace,                 , a Naqshbandi mystic, is the discoverer of the six positions, which he has called the ‘six subtleties’ (Chakkras), in the human body, between neck to navel, one encircling each other, much after the manner of ‘Kundalini’ of Hath Yogis. 

In the series of uphill practices of Hath Yoga, there is one namely ‘Kaya Saadhana’, where we find ‘Gagan-drishti’. The famous Sufi poet, Jaayasi has written about “Brahmrandhra” is tall alike the ‘Taarh’ tree. He says that one who can see reverse-sight look, that can be able to have its glance. He, who knows ‘Praanaayaam’, can only reach there. This is identical to the ‘Shaghal-e-naseera’. While practicing the same, the exercitant converges his both the eyes first on the tip of the nose, and then gradually carrying the point of convergence, right up to the middle of both the eyebrows. When the progressed, during his practice takes a glance of a star in the dark recesses of his heart, he fiends there his Lord. In Yoga philosophy, this ‘star’ called as “Praatibh”. The achievements of this point are alike, the meaning of ‘intuition’. Although this is a sort of an impediment in the further esoteric journey, but the competent Master pushes the disciple further, safely.

The Sufis have four ‘Maqamaat’ (stations) in there journey, namely- (1) patience, (2) contentment, (3) dependence on God and (4) submission. There is however, no end in any school of Spirituality. In the Sufi world, before authorizing a person for the service of others to guide the new entrants, the exercitant judged on the subject of ‘Fana’ and ‘Baqa’, as a matter of discipline. ‘Fana’ is annihilation in one’s Master. He loses consciousness of himself; hence, here is the scarcity of cognition and not the cognition of scarcity. ‘Fana’ is the non-cognizance of one’s attributes as one’s own; and ‘Baqa’ is the recognition of the same as the attribute of God.

In ‘Fana’, the significance of the possible disappears in the consciousness of the ‘aarif’; the material body of him, of course does not. While the others consider that ‘Fana’ is the disappearance of a ‘shay’ in knowledge, and not the actual disappearance of corporeality. In ‘Baqa’, he finds everything in his own manifestation. The limited consciousness of ‘abd’ is lost in the unlimited consciousness of God. In ‘Baqa’, the consciousness of God underlies the consciousness of ‘abd’. Maulaanaa Jalaaluddin Rumi says- 

“The consciousness of God is lost in the consciousness if Sufi

How can common people believe in this?

Sufis’ knowledge is line and God’s knowledge, point.

The existence of a line depends on the existence of point”.

Real goal of human life

“The real goal of human life is to merge in to the entity of God and annihilate one’s self in to that state and establish the eternity therein. This is par excellence and the ideal.”

The aim of human life is that of a person, alike a householder doing all the duties expected from him as per his religion, in a manner such he is passing though a journey, but without involving his own self, leading a simple life, keeping the thoughts clean, and achieve the heights of the Supreme Being in a state of eternal polarization before creation and then merge with God.

There are four stages in which a person can said to be established with God-

1. He reaches in the world- a division of the Universe of God, which is called ‘saalokyataa’.
2. He reaches closer to God which is called ‘saamipyataa’.
3. He attains the same form of God which is called ‘saarupyataa’.
4. He completely merges himself with God which is called ‘saayujjyataa’.

A criticaster reader can take a liberty to argue that if HE ( the supreme being) “wajude mutlak” meaning thereby, that the One whose existence is absolutely free and despotic and who is out of limits of mind and intellect, He the “haadis”, meaning thereby, does not ever-present and omnipresent. A fundamental principle is also, which says - what we learn through our organs, is physical and can’t live forever. Therefore one who is “wajude mutlak” how can HE be “haadis”?

This objection is not baseless. But those who do the internal practices, it is quite likely that they must have known the elementary form of God through practice, but for others it is still a mystery. Before revealing this mystery, it is very important also to understand the scientific point that, if we want to join two things we definitely need a third thing to establish their contact. In this context it is called “tawajjoh” (Glow or a warm feeling of emotion) and “surat”. A person can establish oneness with God, through the process of ascending and descending of the “tawajjoh” and “surat”. The confirmation of this equation is-

Ø      The consciousness, which performs the act of establishing the contact and gives it strength, is called ‘surat’ or ‘tawajjoh’.

Ø      One who can establish the contact is called a exercitant; and

Ø      The one with whom the contact is established is called GOD or the Supreme Being or “Maalike kul”.

This way when the exercitant, after completing the definite path of Spirituality, finally he gets the touch the Supreme Being, it is called ‘saalokyataa’ and its later stage is called ‘saarupyataa’ or the  form of God.

‘Saarupyataa’ is the stage, in which the exercitant, having absolute merger in One and start living with the oneness with God. This way the person becomes one with God after absolute surrender Him. It gets difficult to discriminate between God and him. Here one gets the intelligibility of ‘visaal’ or ‘parinay’, which is the state of ‘tadrupataa’, meaning thereby, the state of The Supreme Being in a state of eternal polarization before creation.  

‘Visaal’ or ‘spiritual marriage’ is that divine experience in which a devotee with all his personal strength gets completely merged with that absolute divine pleasure. He does not feel that he has a separate identity. We can’t have complete real merger in God without such ‘spiritual marriage’.

‘Spiritual marriage’ which is also called ‘relation with Brahma’ or ‘approach in excellence’ with God, has five stages-

1. First of all, is recollection, means, to remember God, approaching towards same form, which is called ‘tadrupataa’. This feeling (tadrupataa), step by step, gets so intense that it becomes a part & parcel of one’s internal and natural state of intuition.
2. At that time one comes in to the state of quietude. The mind does not move anywhere where. He does not want to leave away, any where.
3. The steady does achieve the state of Supreme Being and then only it becomes the real ‘Union’. I the ‘Union’, there become the abundance of the beatific state of happiness.
4. Within the inner self, there comes forth the apparition of prodigious ecstasy mixed with dependence. This ecstasy is always is always ‘Spiritual’. It is the stage of extreme pleasure that the ecstasy makes one forget his/ her own physical body and the devotee becomes one with God just like color mixed in water, sugar in milk or salt in the sea.
5. Now comes forth the stage of rapture. Here noun of the devotee converts in a lover, here he get the separation of God, in the form of benediction. After getting this benediction, the lover becomes almost nothing and then being uncovered; remain dependent on One God only.

                                      

At this stage the mental state of the exercitant becomes such that every time and every where he starts feeling the divine presence of his/her ideal or Spiritual Master and in that very state wanders around. Jesus Christ had chosen to be crucified after drinking the same nectar of love and Meera chosen to drink the deadly poison thinking that it was the nectar like water of Lord Krishna’s foot wash.

The last stage is of ‘Saayujjyataa’ or the stage of being annihilation in the entity of God. In this state Lover and beloved become ‘one’. To experience this ultimate feeling of love, it is very important to leave all the viewable dualities of the whole world, and hidden behind many form of names, one come in to the contact of Luminous Beatific-vision.  One has to go beyond all divisions, boundaries, changes, death, catastrophe and destruction, there is citadel of ‘Most beloved One’, and then after going beyond all the visible dualities, one can reach, but there is no way to come back. Kabir’s school of spirituality, there is stead fat and unbreakable detachment, which does not allow him to indulge in it, that is why, on same strength, after arriving in the realm of the Master, lying on the bed of him, he has said-“now I have become immortal and won’t die again.”

Experiencing all this elaborations, after completion of the whole journey, the ‘Sufis’ have named it, “Sayer”.

The cleaning

Why do we go to the temple when God resides in our heart? Here temple means any place of worship, i.e. the place to sit and pray together, house of the Spiritual Guide, Aashram or any such place which realizes us about God. Why or how God should be worshipped; is a different subject, but the tradition to worship God is as old as human creation. The necessity and tradition to go out somewhere out of home to worship God is because whatever is inside us, is so much of impalpable, diluted and subtle, not only our human body, affects our surroundings also. It is said about ‘Mecca sharif’ that the black stone exists there, was white once upon a time. Similarly, the tradition of washing our sins in the Holy Ganga is popular, according to Hindu mythology. The reason behind reciting ‘Aarti’ in the temples is the same. The sound of bells in the temples and houses also do the work of strong cleansers of surroundings.

                            

When we do Contemplation or Meditation (Muraaqbah), then we interact much with the astronomical energy. This very energy brings changes through vibrations in our awakened form brings the change and more we increase punctuality in meditation, the energy that we draw, its quantity and its erection, both cleanses and purifies us in all dimensions. It is a scientific principle that when we draw something or takeout anything, we also release something at the same time. Whenever there is a transmission of light and energy in us, a layer of external filth gets released as a result. Even though the energy drawn by us through meditative practice, continuously cleanses and purifies us; it is still less in comparison to the external filth released by us. Filth accumulation hampers our spiritual growth; therefore, it is a must to clean it. Sufi saints have really emphasized this and found it an integral part of system of worship. In Sufi dictionary it is called ‘safaa-e-qalb’ which means –‘Internal purification’.

In the matter of internal purification, the first query that arises forth, is , on which part of the, this activity should be done? Sufi Saints have discovered the six ‘lataayaf’ or chakras (subtleties) on the basis of their practices, have taken specially, in fact according to their location. ‘Qualb’ (heart) is in fact a territory between rooh (soul) and Nafs (the point of entity or sexuality); it is a territory between light and darkness. ‘Nafs’ has two parts. It is defined in the Sufi dictionary, respectively; ‘Nafs-e-ammarah’ that energy which inspires you to do heinous acts and the second is ‘Nafs-e- lavvamah’ or that mentality which disapproves the heinous acts, as a result a person does penitence. Like other Chakras, it moves in its place like a ‘chakra’ or wheel and is controlled by the breathing –inhalation and exhalation.

‘Nafs’ (entity or sexuality) is situated right above our umbilicus or naval. ‘Qualb’ (heart or seat of consciousness) is called a territory between ‘Nafs’ and ‘rooh’ because it is said that whenever anyone of them, who so ever tries to interact, inspire him towards the negative forces like the sin or sexuality. The reason of the same is that, anything we look at, is reflected reverse initially .According to the law of refraction, the retina in our eyes makes us to see the things upright first, but our  heart makes it again after doing upside makes right  straight  and we see the things in their true perspective. Sufi Saints have given the name to this mystery as the principle of ‘ulat pher’.     

The human body has five external sensory organs- eyes, nose, ears, tongue and touch and five internal sensory organs- thought, instinct, memory, reasoning and fancy. Through the support of these, human beings (Qualb) draw the impressions of outer and inner world.

Therefore, the centre point of our activity should be the ‘Qualb’ (our heart or the seat of consciousness) only. The most important aspect in this area are the seven negative aspects of our behavior  which are the hindrance in our spiritual growth and they  are- (1) Fear (2) Lust (3) violence (4) falsehood (5)Ego (6) Anger and (7) Greed. Our total endeavor in meditation is to de-activate these negative aspects. Parampujya Laalaaji Maharaaj has written-“Keep your heart clean and yourself away from the bad impressions and bad company”. As far as Samskars (impressions) are concerned, is a different issue. In simple words, these are those acts which you have to undergo or to suffer; it is not easy to clean them. The meaning of “nakshon” is the plural ’Naqsh’ which is a word of Arabic language, which means- condition of ‘quaalib,’ meaning thereby the impressions on our heart which becomes so deep and gross, that inside our body it should start working as another body. Urdu Poet, named ‘Daag’ has written-

“Haath dil par, aah lab par, aankh se aansoo ravaan.

Ab to yeh naksha hai tere ashike naashaad kaa”.

We have to keep cleaning the grossness of these ‘Nakshaas’, otherwise, our spiritual journey stops on the way and we soon get corrupted. The truth is that without the help of a capable Guru (True Supreme Guide and Preceptor in Human Form), this is not possible. In this respect Laalaaji sahib’s statement is very important-

‘My Master and my Spiritual teacher held my hand with great courage and enthusiasm and in every condition showered his love and affection on everyone without any discrimination. Every time he breathed in, he cleansed the darkness from people’s hearts and every time he breathed out, his breath filled people’s hearts and brains with knowledge like nectar and illuminated them. While he lived in physical-body-form, he performed his duties with full sincerity and now  when he is free, he is still performing his duty; those who can know, will know, those who can see, will see.”

The above statement makes one thing very clear that for internal cleanliness and softening the best tool is life-breath, i.e. ‘praan- vaayu’. On the basis of this, those exercitant, who have their master’s consent, should practice under their personal guidance. Following methodology is suggested for them.

Any person, whose heart is clear from any other impression of any ‘Idol-worship’ or of the ‘Personality-Cult’ or any Samadhi, can be made to sit upon his knees. Both the Master and the pupil should sit in the same posture, so as to their knees are touching each other. Then the pupil should be directed to rest his chin on his chest, waist towards his stomach, chest out and sit with eyes closed. Master should check that when the pupil breathes out, he himself should inhale that air and when the pupil is about to inhale, Master should breathe out.” The internal activity that will be done by the Master is not the subject to be made public. But the result of this action- reaction will be, all of a sudden, the pupil will get soon the similarity and equivalency of his Master and will be a blessed person. People will be surprised. This is called “zikr-e-sinaa-ba-sinaa.” The most important and safe ‘Dominion’ is that the exercitant should not be engrossed in any other practice or deviation of thoughts else where, throughout this practice.

In the same sequence, there are two such exercises which a pupil can do himself, after taking the permission from his Master. ‘Zikra Asli (The real) Fakir Naqushbandia’ way or jaap Naqushbandia; way is that sticks the tongue to the palate and hold breathing.  Start ‘la’ from umbilicus and take the thought up to the Mind (brain). After this say ‘ila’ and take it by thought to the right shoulder and with ‘illillah’ take it up to the left shoulder and give a strong stroke to the heart by saying ‘illillah’. Its effect or symptom should be seen on the whole body. As an effect of this exercise the exercitant should prove him to be completely submitted and present himself to God almighty.

‘La’ means ‘no’, which means neither there is any world nor this body or anything else. So, think of ‘la’ and take it up to the brain and think that there is nothing in the universe. There is nothing in the universe except god. When ‘laya’ or merged condition is taken up to the brain and universe, then again bring thought back via right shoulder, i.e. by kicking the heart with the thought it is proved that only ‘sat’ or omnipresent God is present in the heart.

(Diagram)

During the entire process of picking from umbilicus, taking to the brain, then again taking it to the right shoulder the back to left shoulder and then kicking the thought in the heart, the outer body should not move. Let the internal activity be done through thought only. ‘Jaap’ should be continued and finally at the end of each chakra (la ilah) recite “Mohammad Rasul Allah”.

The advantage of this jaap is that you establish in ‘laya’ or merged state when you want to be in ‘laya’ or merged state. You can come out of ‘laya’ or merged state whenever you have to, to do your worldly duties, then can go back again in ‘laya’ or merged state. Generally 21 cycles have to be completed for this activity. If at the end of this activity if no effect is seen, you don’t feel totally fulfilled detached and contended, it means during activation of this, either something was left out, or unknowingly some mistake was committed. Then you should repeat again the 21 cycles in the same manner.

“Nafi asbaat char zarbi” – the activity for this exercise is that sit in ‘siddhaasan’ in a small dark cell. Keep your back straight. Close your eyes. Rest both hands on your thighs; apply great pressure on your left leg calf muscles with foot thumb and first finger of your right foot. By doing this energy will be circulated in your Qualb or (heart chakra) as a result it will be cleaned or purified. The gross matter that gets accumulated near our heart get dissolved with the heat of this energy and ‘vasvasah’ means those doubts or the thoughts contrary to religion, get cleaned which are created by the devil. After this recite prayer with total concentration, in slow or loud voice as you desire.

It is compulsory to take care of the following things during this exercise-

1. Keep your master’s face in mind while praying;
2. Believe that GOD is there;
3. Think of God’s virtues. By virtues of God we understand; life, intellect, strength and determination means- think of God, i.e. the god of hearing-seeing and speaking, means Indra Devtaa.
4. Pull the word ‘La’ from umbilicus and take it to the brain; Take word “illaah” first to the right shoulder from there straighten your life breath, kick the heart forcefully  with the word “illillah’. While taking the breath up with the word “La” thinks, nothing is there, I am also not there. Think of “illaah” on right shoulder; consider if there is anything, it is only “illillah” or God almighty; keeping this in mind, exhale the breath on the heart. Continue this act with full concentration, so much so, that you forget that you exist.

      

Instead of ‘la illaah illillah’ you can recite also ‘Aum tat sat’.

Zikra chaar zarbi (Chaumukhaa jaap) - Hindi and Sanskrit version is; ‘Pranav Mantra’, means; start it with ‘Aum’.  ‘Aum tat sat’ means it starts with ‘Aum’ instead of “La” , “tat” instead of “illaah” and “sat” instead of “illillah”. Internal feeling will be the same. ‘Tat’ means that and ‘sat’ means Eternity.

Abut doubts; we generally come across of four kinds, in our mind-

1. First doubt is devilish; it creates ego, anger, enmity, jealousy etc, they are placed on left knee.
2. Second one is related to sexual desire. It gives rise to desire of collection, desire to eat, decorate you. It is placed on right knee.
3. Third is ‘malki’ means related to Devtaas. These can be called better ones, these inspire to pray, to do good deeds, and these also inspire to procure material gains through the worship of God. It is placed on right shoulder. But since they are for the material gains, hence they are termed as doubts.
4. Fourth section ‘Rahmaani’ means doubts related to God. Whether God exists in heart it is doubted.

Zikra chaar zarbi (Chaumukhaa jaap) is called ‘Chaar Zarbi’ because it removes all four doubts.

From the above mentioned, select any one jaap, take consent of your Master, and practice daily without single gap. It is mandatory for all Exercitant.

The ‘Prayer’ and its practice

 ‘Rasaai’, is the word of Persian language, which means – ‘entrance’ or ‘approach’. In this work many times, the word ‘khayaal’ or thought has been used in the sense of ‘connection’. Here ‘connection’ means to connect where HE (God) is. I am there and where I am, HE is there. One cannot reach this stage so easily. Before the stage of ‘merger’, the process of approach has to be followed. Unless this practice is mastered, it is difficult to reach the stage of ‘merger’. This stage consists of courtesy, humility, sensibility and concentration.

                        

In order to explain it in a more simple way, we’ll compare it with a King’s court. Those people who know the procedure of entering the King’s court, they can understand the rules better. Code of conduct, discipline of entering the King’s court is different. You have to be appropriately dressed for the occasion.

The way you salute, the way you stand, the way you speak etc, everything has to be learnt well in advance. Courtesy not only has to be remembered but also followed strictly.

If you haven’t got the experience of entering the King’s court, then sometime or the other in your life you must’ve got a chance to meet some high authority. Interviews are conducted for different reasons, and people who take interviews have different mentalities. Everybody prepares and gets ready to face interviews as per their status. Still, some basic etiquette have to be followed, for example, proper haircut is a must if the hair have grown longer, they must be combed properly, dress up properly and look presentable; send the request through a peon to meet. When you are called inside, then only you go. Those who go for the first time they get nervous and their palpitation of heart increases.

You have to actually prepare yourself before you actually meet. Special care is taken to see that everything is said and done according the set rules, so that ‘Saahib’ does not get annoyed.

After reaching there, salute and stand in a disciplined manner and wait for your turn to speak. You speak only when you are asked to do so. Sit only if you are asked to sit, speak precisely and accurately without repeating the matter which you have already uttered and speak only what you are supposed to do so. Remember to speak only to the point. After finishing the talk, taking care of basic etiquette, pay thanks and come out of the room. It means that every minute physical and behavior-related (both kinds of) discipline are required.

Most important point, which we must pay attention to, is that whenever you get a chance to meet and greet to the King of the Kings, the God almighty representatives (Guru), all etiquette and good manners must be followed.

‘Clarity of heart’ means during the concentration in ‘Muraakaiah’ or meditation, as far as possible, keeps such thoughts away which are mixed with shame, fear or doubt. Try that no other bad thought which can pollute our inner self, enters our mind except the thought of God. Keep all thoughts away before practicing meditation. Just as you leave you’re bag and baggage outside before entering the King’s room and ensure that nothing from that stuff goes inside. This is etiquette and is called ‘Clarity and emptiness of heart’.

Nobody can enter the interview room without permission and sit without salutation. Before sitting, stand for a while, when you are asked to sit, thank and then sit very properly. Sit like an attendant with respect for your master, just as Hanuman ji is shown sitting in Shri Ram darbaar (Panchayat) with head bowed down.