Autobiography of Faqir By His Holiness Param Sant Param Dayal Faqir Chand Ji Maharaj

MY LIFE

I was born on 18th November 1886 (a physical birth of course, otherwise I am eternal at my native village !an"hal in a #rahmin family$ %his village was then in &istrict 'oshiarpur of !un"ab (tate$ )y father *t$ !an&it )ast +am was a ,onstable in the In&ian +ailway !olice$ Father being the only earning member in the family with a small pay, financial poverty rule& our family$ In a&&ition to it, my father was very strict, perhaps &ue to the nature of his "ob or &ue to the financial worries at home$ Afflicte& by the poverty at home an& always feeling afrai& of father-s strict nature, I (at the age of . years sought relief in the worship of /o&, the creator of this worl&$ 0n&er the impact of 'in&u (ams1aras my thoughts an& actions were all virtuous an& in &ue course of time I stu&ie& the +amayana, )ahabharta an& other sacre& scriptures of 'in&u 2harm$ As these scriptures at length &eal with our lives an& wor1s of *or& +ama an& *or& 3rishna as incarnation of /o& in human form on this earth for the sa1e of their &evotees, I &evelope& a love for them an& 1ept me&itating upon their holy forms$ I stu&ie& up to mi&&le stan&ar& at !in& 2a&an 3han in 2istrict 4helum, (now in !a1istan where my father was poste&$ 'owever, &ue to lac1 of resources my father coul& not give me higher e&ucation$ (ometime in 1567, at the age of eighteen I got employment as a signaler, in construction line of the In&ian +ailways$ 2uring off &uty hours I learnt telegraphy privately with the help of a signaler at the railway station$ At this ten&er age I came into contact with the !latiers an& contractors of the &epartment$ %hey were all non8vegetarians an& their company ha& its impact upon me an& I also turne& a non8vegetarian$ In the company of those inspectors an& contractors I too1 to other wrong ways as well$ I ate meat for si9 months, &ran1 rum on three occasions, once gamble& an& lost one rupee an& a quarter an& also went to a prostitute$ It was an e9tremely col& morning of 156: A$2$ the previous night a terrible earthqua1e has sha1en the whole of 3angra &istrict causing a huge loss of life an& property$ )y cousin, true to his &aily routine, got up in the early hours, too1 his bath in the ice8col& water an& sai& his prayers, he

prepare& the meals an& we sat to eat it$ At this time an employee of the railway station came in an& place& a plate of meat before me$ )y cousin, who was a vegetarian, felt repelle& by the foul smell of meat$ 'e put both his han&s on his mouth an& nose, an& out of hatre& for the un&esirable &ish, he threw two chapattis in my plate from a &istance$ %here were strange reactions on his face an& I coul& not ignore the entire &ramatic scene$ %hereafter a mental conflict within me starte&$ I starte& to question an& counter question my inner8self$ I thought he was my cousin$ 'e religiously followe& the &ictates of 'in&uism an& was lea&ing the life of a puritan, whereas my action an& &ee&s were purely non8puritan$ ;hy was it so< For half an hour this conflict continue& in my min& an& I coul&n-t &eci&e, whether I shoul& eat that plate of meat or throw it away$ )eat eating is a highly un&esirable act for a #rahmin$ 0ltimately I &eci&e& not to eat meat an& abstaine& from non8vegetarian foo&s for si9 months thereafter$ All these months, a sense of repentance over my actions governe& me$ 'owever my visit to a prostitute ma&e me reali=e my wea1ness for se9$ At once I wrote to my father requesting him to sen& my mother an& my wife (since I was marrie& to live with me$ >ne &ay I was going for a wal1$ >n the way I happene& to accompany a 4angli, a village hea& man$ In course of our conversation we starte& to &iscuss the merits an& &emerits of meat eating$ 'e put his arguments in favor of meat eating$ 'e put his arguments in favor of meat8eating so logically that I forgot that meat eating was no sin$ #efore &eparting that gentle man han&e& over to me a chic1en$ I without bothering about my previous e9perience han&e& over that chic1en to a class I? employee for necessary &ressing$ 'e behea&e& that little creature an& &resse& it for coo1ing$ I brought it home an& as1e& my wife to coo1 it$ ;hen my mother learnt about this act of mine, she went insi&e the 1itchen, close& the &oor an& bolte& it from within$ )y wife 1noc1e& on the &oor of the 1itchen, so that she might coo1 that meat$ #ut my mother &i& not open the 1itchen$ )y wife plea&e& with my mother to open the &oor but there was no response$ %hen, myself, an& my el&er brother, both 1noc1e& at the &oor time an& again, requesting mother to open the &oor$ #ut she &i& not respon& to our requests$ %hen frightene&, (because smo1e was coming out of the 1itchen I bro1e open the &oor with the help of an a9e$ (he came out, suffocating with the smo1e in the 1itchen, angry an& &isappointment over my most un&esirable act (regar&ing the chic1en writ large upon her face$ >verpowere& by motherly affection, I embrace& her an& implore&, @)other, why &i& you not open the &oor< ;here coul& I have foun& you &ear mother ha& you been suffocate& to &eath<A )y mother, out of sheer anger pushe& me away with a su&&en "er1 an& I fell &own on the groun&$ I rose up an& un&er the prevailing spell of affection within my min&, again embrace&

my mother an& as1e& her why she was so angry with me$ %hen she spo1e thus, @you have 1ille& the baby of a mother$ %he mother hen must be wailing over the loss of her &ear chil&$ Bou have committe& a terrible sin$A At once, prompte& by my conscience, I ma&e a firm &etermination that in future, I woul& never commit such a sin$ (ince then (Now I am 57 years I have never committe& an act which coul& be calle& a @sinA as per principles of 'in&uism, of8course, se9 was a living passion with me an& to gratify it, my wife was with me$ For earning par&on for the four sin referre& to above, I praye& to /o& in the form of +ama an& 3rishna$ I praye& an& wept an& praye&$ I was helpless to &o so$ #ecause I wante& my mental slate to be clean an& it was not possible till the four blots of my un&esirable acts were struc1 there upon$ !erhaps my tears she& so profusely, spo1e of my conscientious urgency to wash off the &irt$ 'owever, my regular prayers continue&$ #ut, my four sins continue& to &isturb me, an& many a time I felt restless$ It was the mi& of a )oonlit night$ I was praying to the *or& an& weeping bitterly$ %here appeare& before me an age& (a&hu with a long grey bear& an& a guitar (%anbura in his han&$ )ost lovingly he as1e& me @2ear chil&, what ma1es you weep<A$ @I have committe& four serious sins$ I have 1nown from the 'in&u scriptures that /o& ta1es birth in human form in this worl&$ I want to see +ama an& get myself par&one& for my sins,A I sai&$ %his 1in& ol& (a&hu assure& me thus @For you, your /o& in human form is alrea&y on this earth$ Bou woul& come into his contact in this life8time of yours an& be par&one&$A After saying these wor&s the (a&hu &isappeare&$ )y impatience to see the *or&, face to face, increase& after this inci&ent$ In the meantime, I got a permanent "ob in the In&ian +ailways an& was poste& as Assistant (tation )aster at #aganwala +ailway (tation$ #ut my craving to see the lor& &i& not &iminishC rather it reache& its pea1$ >nce, I wept for D7 hours continuously for the glimpse of my *or&$ 2octors were calle& in an& they a&ministere& me&icine to me$ At about : A$)$ )aharishi (hiv #rat *al 4i )ahara" appeare& in my vision$ 'e &rew water from a near well an& gave me a bath an& then tol& me his a&&ress of *ahore$ In this very vision my father also appeare& an& he ma&e many complaints to 2ata 2ayal 4i against me$ In the meanwhile, a class I? employee wo1e me an& this vision came to abrupt en&$ %his vision convince& me that the /o& ha& incarnate& 'imself in the form of )aharishi (hiv #rat *al 4i$ (o, I starte& to write one letter every wee1 an& a&&ress it at the a&&ress, which 2ata 2ayal 4i ha& tol& me in the vision$ Insi&e the letter I always a&&resse& )aharishi 4i as /o&$ For ten months I regularly wrote to 2ata 2ayal 4i$ After full ten months, I receive& a letter from 2ata 2ayal 4i )ahara", wherein he wrote, @Faqir, your letters, I have been

receiving regularly$ I value your sentiments an& your passions for *or&$ I, myself have &iscovere&, +eality, %ruth an& !eace at the feet of +ai (ahib (alig +am 4i of +a&haswami8)att$ !rovi&e& you feel no reluctance in following this path, come an& see me at *ahoreA$ )y cravings to see /o& in human form ha& reache& its highest pea1 by now$ At that, I was over"oye&, as I was sure to have the glimpse of the *or& in 'uman8Form$ I ha& submitte& an application for leave some time ago$ As per 'is will, the same &ay a (tation )aster reache& #aganwala with the news, that my leave was sanctione& an& that he ha& come to relieve me$ ;hat a coinci&ence it was< I han&e& over to him an& left for *ahore the same &ay$ I reache& the ashram of 'a=ur 2ata 2ayal 4i an& prostrate& my humble self at 'is 'oly feet$ 'e gave me an e9ceptionally affectionate welcome an& initiate& me into +a&haswami )att$ 'is 'oliness gave me a boo1 an& as1e& me to go through that$ It was @(ar8#achanA written by (wami 4i )ahara" the profoun&er of the +a&haswami faith$ I went through some of the pages of this boo1 in the very presence of 'a=ur 2ata 2ayal 4i )ahara"$ #ut I coul& not rea& an& &igest it anymore, because (wami 4i )ahara" ha& most vehemently critici=e& almost all the religions inclu&ing ven&ant, (ufism, Islam, 4ainism an& #u&&hism$ 'e &eclare& them all in 3al an& )aya$ It was too much for me$ I felt hurt an& tears rolle& &own my eyes$ 'is 'oliness notice&8my8 reactions- to the writings of that 'oly boo1 an& enquire& the reason thereof$ I bro1e out, @Bour 'oliness, /o& is one, I have faile& to un&erstan& the "ustification in con&emning all the religions as incomplete$ %his is a &irect attac1 on the religion of my ancestorsA$ 'is 'oliness very lovingly a&vise& me, @1eep asi&e this boo1 an& never rea& it until I as1 you to rea& itA$ 'is 'oliness gave me two other boo1s, one on the life 'istory of his /uru, +ai (ahib (alig +am 4i )ahara" an& the other was E3A#I+ (A3'Iwritten by 3abir (ahib$ 'e a&vise& me to atten& (at (angs of +a&ha (wami )att wherever available$ In8war& practice as &irecte& by 'is 'oliness became part an& parcel of my life$ As I was not yet a&ept in the inwar& practice of ascen&ing the higher stages of light an& soun&, I remaine& satisfie& with my concentration on the 'oly Form of 'is 'oliness 'a=ur 2ata 2ayal 4i )ahara"$ >n my way bac1 from *ahore, I use& to stay at )al1wal +ailway (tation, because there, a boo1stall agent use& to give &iscourses on +a&haswami )att, to the followers of +a&haswami faith$ >nce, the agent refuse& to share his @'uqaA (an In&ian smo1ing pipe with me$ @;e both are #rahmin by caste, why have you refuse& to share your @'uqaA with me,A I enquire&$ 'e retorte&, @ #abu 3anta !arsha& (alias (ar1ar (ahib is the only true incarnation of +a&haswami 2ayalA (#abu 3anta !rasha& at that time was in8charge of +a&ha swami (at (ang at /ha=ipur &istrict of 0$!$

'e meant there8by that a true /uru ha& not initiate& me an& thus I was not a true (atsangi$ I politely sai& to him, @2ear brother, /o& is one$ 'e belongs to all an& all belong to 'im$ 'e may manifest to his &evotees in &ifferent forms at &ifferent places an& at &ifferent times$ #ut if you &o not agree with me, then let me write a letter$ Bou mail this letter to your /uru$ 'is reply in any form shall be accepte& as final an& I shall abi&e by it$A %here an& then I wrote a letter, she&&ing tears of love an& &evotion to the supreme8 *or& an& han&e& it over to the gentleman to post to his /uru$ After 1: &ays, I was tol& that #abu 3anta !arsa& ha& breathe& his last an& thus we shoul& wait for the reply till his successor was chosen$ From this inci&ent I conclu&e& that followers of +a&ha swami matt were not impartial an& true see1ers of the ultimate8reality$ %heir approach towar&s the all embracing Ftruth was narrow an& very sectarian$ %hus I gave up their company an& avoi&e& all blin& followers thereafter$ Gven if anybo&y wishe& me with the wor& @+a&ha8 (wamiA, I respon&e& with the wor& +am8+am$ In 1516 A$2$ (&uring the 1 st worl& war I volunteere& myself for war services an& in the fiel&, in or&er to earn more an& repel the pressure of poverty upon our family$ An& before leaving for the place of my posting on the war front, I went to 'a=ur 2ata 2ayal 4i )ahara" for 'is #lessings$ 'e gave me the boo1 @(A+8#A,'AN (which he ha& given me on my first visit to 'im an& a&vise&, @stu&y this boo1 now an& &evote more an& more time to (umiran an& #aha"an$A %hereafter, I left for #agh&a& the place of my posting$ 2uring my stay in #agh&a&, I threw hea&, heart, an& myself in (a&hana$ I gave as much time as possible to inwar&8practice an& she& a life of complete celibacy$ %hese sincere efforts of mine with a craving to 1now the truth bore fruit an& in course of time I ascen&e& all the inner stages an& I e9perience& the relative lights an& soun&s at each stage of the inwar& path$ %hese inner fruits of my concentration (i$e$ *ight an& (oun& fille& me with "oy an& ecstasy$ 'owever, &espite this achievement, I was not yet satisfie&, because I wante& to reali=e the truth on the basis of which (wami 4i )ahara" ha& con&emne& all religions$ %owar&s the en& of 1518, I was grante& annual leave an& came to In&ia$ I went to 'is 'oliness at *ahore to spen& my ma9imum time in 'is companionship$ 2uring my stay with 'is 'oliness, I always trouble& him with never8en&ing questions an& queries$ >ne &ay I place& before 'is 'oliness the main agony of my heart in these wor&s, @)y /o&, I have traverse& many in *ight within an& e9perience& soun& in in&escribable abun&ance$ No &oubt, these e9periences have been a great source of 4oy to me$ #ut still I long to see myself an& 1now the sublime goal of +a&haswami8)att$ 'ow an& why the goal of +a&haswami8)att &iffers from that of other religions< I yearn to e9perience the &eclare& supremacy of +a&haswami faith8myself$A 'is 'oliness assure& me that he woul& answer my questions the ne9t &ay$

)y an9iety increase& an& I very eagerly waite& for the ne9t &ay$ It was 2ecember D:, 1518$ 'a=ur 2ata 2ayal 4i calle& me in his room$ I was alrea&y waiting for the moment$ I went insi&e$ *oC 'a=ur 2ata 2ayal 4i with strange blen& of affection an& regar& place& in my han&s one coconut, : pieces, ma&e a long frontal mar1 on my forehea& an& bowe& himself to my feet saying$ @Faqir, you are yourself the (upreme )aster of your time$ (tart &elivering spiritual &iscourses to the see1ers an& initiate them into path of (antmat$ In &ue course, your own (atsangis will prove as your @%rue8/uruA$ An& it is through your e9periences with them that the &esire& secret of (antmat woul& stan& reveale& to youA$ %ouche& by these wor&s, I e9perience& both "oy an& sorrow within me$ 'is 'oliness note& both these e9pressions on my face an& as1e& for clarification of these e9pressions$ I humbly sai&, @Bour 'oliness$ I am myself ignorant of the %ruth, how can I lea& others on this (ublime path<A %his is what has ma&e me sa&$ An&, when the thought, that I have become a &egree hol&er an& woul& &eliver &iscourses an& initiate people flashe& my min&, I felt that I ha& become something an& thus flash of 4oy$A 'is 'oliness then sai& @Faqir, you may be suffering from 55 shortcomings, but one sure virtue of %ruth in you will surely lea& you to your goal of life$ Bou will not only re&eem yourself, but woul& help many others to attain release$A I spent my entire leave at the 'oly Feet of 2ata 2ayal 4i an& then left for #agh&a& to "oin my &uty$ In #agh&a&, I use& to sing &evotional songs$ Gvery fiber (gross as well as subtle of my being became saturate& with a passionate longing for the 0ltimate %ruth$ I always felt an overflowing *ove for my *or& 'a=ur 2ata 2ayal 4i, who for me was incarnation of *or& +am$ )y &evotion change& my personality an& ma&e me a ,GN%+G >F attraction for other spiritual see1ers in #agh&a&$ I came to be regar&e& as @)A'A%)AA, while some chose me to be their (spiritual )aster$ In 1515 A$2$, I was poste& to Iraq$ %he aboriginal inhabitants (1nown as #a&&us revolte&, which le& to a fierce battle$ I was inspector in the &epartment of %elegraphy of the railways with my 'ea& Huarters at 2ivania$ %he rebels ma&e a heavy attac1 on 'ami&ia +ailway (tation, 1ille& the entire staff an& set the buil&ing on fire$ )ilitary force from my +ailway (tation was rushe& to 'ami&ia$ I was also or&ere& to ta1e the charge of 'ami&ia +ailway (tation as (tation )aster$ >ur sol&iers (In&ian army lai& &own wires in the trenches an& occupie& their positions$ Fierce fighting continue& an& there was a heavy loss of life on both si&es$ At 'ami&ia we were left with a corps of I: sol&iers an& one (ube&ar )a"or$ %he rest of the army was sent to 2ivania to confront any attac1 there$ ;ith the fall of the night, the rebels attac1e& us$ >ur sol&iers though less in numbers fought bac1$ >ne of our sol&iers was woun&e& while casualties

on the opposite si&e were very heavy, because they fought on offensive while we were in &efensive positions$ As the firing cease& for some time, (ube&ar8 )a"or came to me an& as1e& me to convey to our hea&quarters at 2ivania, that we were short of ammunition$ An& if we ha& to face another such attac1, our ammunition woul& not last for more than an hour$ If the ammunition supply faile& to reach us before &awn, none of us woul& be alive$ I wire& the message to the hea&quarters accor&ingly$ %he situation was tense an& everybo&y was feeling as if the en& ha& come nearer$ I too was sha1en with the fear of &eath$ In these very moments of fear, the 'oly Form of 'a=ur 2ata 2ayal 4i appeare& before me (I was all awa1e an& sai&, @Faqir worry not, the enemy woul& come, not to attac1, but to ta1e away their &ea&$ *et them carry away their &ea& sol&iers$ 2o not waste your ammunition unless the enemy comes too near to your trenches$A I sent for the (ube&ar8 )a"or an& tol& him about the appearance of my /uru an& his &irections about the enemy$ %he (ube&ar8)a"or followe& the &irections of 'a=ur 2ata 2ayal 4i$ %he enemy "awans came an& carrie& away their &ea& without attac1ing our positions$ #y si9 o-cloc1, in the morning, our airplanes came an& they air &roppe& the necessary supply of ammunition$ >ur fears vanishe&$ ;e gaine& courage$ ;e were all safe$ After about three months, the fighting came to an en& an& our "awans retire& to their barrac1s$ I returne& to #agh&a&$ %here were many (at (angis in #agh&a&$ ;hen they learnt about my arrival, they all came together to me$ %hey ma&e me sit on a raise& platform, offere& flowers an& worshipe& me$ It was all an une9pecte& an& surprising scene for me$ I as1e& them, @>ur /uru )ahara" 'a=ur 2ata 2ayal 4i is at *ahore$ I am not your guru$ ;hy &o you worship me<A %hey replie& in unison @on the battle fiel&, we were in &anger$ 2eath lur1e& over our hea&s$ Bou appeare& before us in those moments of &anger an& gave us &irections for safety$ ;e followe& your &irections an& thus we were save&$A I was won&er struc1 by this surprising e9planation of theirs$ I ha& no 1nowle&ge of their &anger$ I myself being in &anger &uring those &ays of war even &i& not remember them$ %his inci&ent oblige& me to question within me$ @;ho appeare& to them< ;as he Faqir ,han&<A It strengthene& my faith an& I conclu&e&, @;hosoever remembers /o& in whatever form, in that very form 'e helps 'is &evotee,A %his gave a new turn to my conception of (piritual )aster$ 'enceforth I came to believe that the )aster is no separate entity$ 'e is the &isciple-s own real self an& lives within$ 'appy with this conclusion, I came to In&ia on annual leave in 15D1 A$2$ ;ith all my love an& &evotion as usual I reache& +a&haswami 2ham in or&er to worship my spiritual gui&e in person$ I humbly presente& at his feet, one (inghasan (%hrone to sit on , a set of broca&e& clothes, a 'uqa ma&e of silver an& silver utensils (all these costing thousan&s of rupees$ I worshippe& his 'oliness in a moo& of supreme gratitu&e an& ecstasy$ I staye& with 'is 'oliness for about 7: &ays$ All these &ays 'is 'oliness wrote &own for me

many poems in or&er to &ispel my ignorance$ At that time, I &i& not un&erstan& them$ #ut to&ay I un&erstan& an& reali=e how much ignorant I was$ 'ereun&er I repro&uce some of the writings of 'is 'oliness for me asJ Thou be a Faqir, be a Faqir ; Be Faqir my brother! I may swim across with the feet; O! Faqir Blissful! I am not a devotee of Rama, Krishana; Know not Brahm nor od!

I have the cra!e for Faqir"s name; I acce#t it alone as $u#reme! 'is 'oliness wrote this for me simply to lift me up from my passive thoughts, because I use& to consi&er myself as the greatest sinner$ In another poem he assigne& me threefol& &uty asJ Thou hast come in human form; %earin& the &arb of a Faqir, Ta'e with the miserable men; (nd lead them to the uru"s (bode,

)an, wea', hel#less and i&norant; Is &rieved by the treble*torture, Thy duty is to be com#assionate; Im#art #eo#le the True*+ame, O! Thou &enerous one, In a nutshell, 'is 'oliness assigne& me three &uties for my follow up$ An& since then it has become the mission of my life$ %he &uties as I un&erstan& them are asJ 1$ Bour name is Faqir ((aint $ #e true to your name$ 2o not loo1 at the faults of others$ Instea& have pity upon the helpless, ignorant an& the wea1$ ;ith your love an& affection help them out of this sphere of 3al an& )aya, gui&ing them to their +eal 'omewar& 4ourney$

D$ Bou have come blesse& with a form, which is really won&erful an& unique$ Bour mission is @;elfare of the 'umanityA$ +emove the walls which &ivi&e the humanity an& tell the entire man1in&, how it can live a happy an& peaceful life$ I$ *iberate the &eserving amongst them from the cycle of life an& &eath$ #e their gui&e an& ta1e them to the state of Nirvana$ In 15DD A$2$, I went bac1 to #agh&a&$ For about 1. years (15DD815I5 I staye& away from &elivering spiritual &iscourses$ 'owever, if any &eserving in&ivi&ual approache& me for gui&ance, I &i& not initiate him an& tol& him to concentrate on the 'oly Form of 'a=ur 2ata 2ayal 4i )ahara"$ I stoppe& giving (atsangs, ;hy< I thought that if I were to &eliver spiritual &iscourses I must say the %ruth (at least up to a point I ha& 1nown it $ If I were to remain true to my conscience an& rise up to the e9pectation of 'a=ur 2ata 2ayal 4i, I must reveal the secret about the manifestation of guru-s form to 'is &evotees in moments of physical, mental an& spiritual &ifficulties$ An& if I &o that, the love, &evotion an& faith (blin& faith of people for 'is 'oliness 'a=ur 2ata 2ayal 4i )ahara" woul& stan& re&uce& in all its &imensions$ %he offerings in ,ash an& 3in&, free an& voluntary service by the people at 2ata-s Asharam, may come &own to a painful low stage$ %hus I willfully waite& for a right time to come, so that the +a&haswami 2ham (spiritual centre of 2ata 2ayal may not suffer any loss to me$ I waite& for the proper time to come$ Gver since 1515 A$2$, I ha& a very strong &esire to &isclose the secret an& let the worl& 1now about all types of manifestations within an& without$ In 15I8 A$2$ before, 'is 'oliness 'a=ur 2ata 2ayal 4i she& off his mortal frame, I sent him a telegram with the following resolution, @I solemnly promise that I shall sprea& the %ruth to the worl& to the best of my ability an& circumstances$A 'a=ur 2ata 2ayal 4i left for his (ublime Abo&e$ I &evote& all possible time to (umiran, 2hyan an& #ha"an (i$e$ conscious repetition of 'oly wor&, concentration on /uru-s 'oly form, *ight an& (oun& within $ %hereafter I wrote two boo1s, both commentaries$ %he first was on 'i&ayat Nama with a chapter on @(A+8#A,'ANA written by (wami 4i )ahara" an& the secon& on @#A+A8)A((AA$ %he former has recently been ren&ere& into Gnglish un&er the title, EBogic !hilosophy of the (aintsA$ (oon after the publication of those boo1s, I presente& two copies of each to 'a=ur #aba (awan (ingh 4i )ahara" of #eas$ 'a=ur #aba 4i wrote to me, @I have gone through the boo1s$ Bou are a true Faqir ((aint $ Bou are &oing highly &esirable service to the +a&haswami8)att, which I an& other /urus with our centers, have faile& to ren&er$A

#ut, still, I remaine& un&eci&e& about what I shoul& &o< #ecause I ha& a lur1ing fear in my min& that if I &isclose& the %ruth in plain wor&s the narrow, min&e&, ortho&o9 an& illiterate amongst the (at (angis, woul& turn against me$ %hus in 157D A$2$, I got leave an& went straight to 'a=ur #aba (awan (ingh 4i at #eas to e9plain my fears an& &ifficulties in person$ I ha& great reverence for 'a=ur #aba (awan (ingh 4i an& I in&entifie& him with 'a=ur 2ata 2ayal 4i )ahara"$ ;ith utmost reverence I submitte& to #aba 4i, @Bour 'oliness, 3in&ly relieve me from the &uty assigne& to me by my /uru )ahara" 4i$ !ray, ta1e this bur&en off my conscience, so that I may get release& from the sin of &isobe&ience to my /uru$A 'a=ur )ahara" place& his loving han& on my bac1 an& sai&, @Faqir, I coul& not &isclose the truth in its totality, because of two reasons (i (atsangis in general &o not &eserve it, (ii I am boun& by the institutional e9igencies$A 'e further sai&, @Bou &o your assigne& &uty fearlessly$ I shall be at your bac1 un&er all circumstances$A (ince then, I have been &oing the wor1 of (at8(ang an& writing of boo1s on my personal e9periences an& observations$ #y 157D A$2$, I ha& initiate& about twenty two &isciples to the path of (antmat$ %hereafter, I have not initiate& anyone on the tra&itional metho& of initiation$ ;hy< A la&y from 4abbal accompanie& by her husban& an& three chil&ren came to see me at Fero=epur, where I ha& ta1en a service as 0$2$,$ in In&ian +ailways$ (he was a great &evotee an& her spiritual practice was on the secon& centre of me&itation i$e$ @%+I30%IA, where she use& to visuali=e my form in the re& light$ As a result of this, she use& to remain in a state of ecstasy$ (he sai& to me, @I want to &evote more an& more time to Abhyaas (inwar& practice but my chil&ren ta1e most of my time an& I feel &isturbe&A$ I enquire& of her, if she ha& any helper at her home$ (he replie& in negative$ 'er husban& was a telegraph inspector$ 'e woul& leave home at 5am an& return only at 8pm an& thus it was very impossible for him to share her &omestic responsibilities$ %he will power of that la&y ha& immensely increase& &ue to her regular concentration at %ri1uti$ As such, her &esire (to get more time for her spiritual practice was to be fulfille&$ %his is the law of nature$ (o, there was no way out e9cept the one, that she shoul& be relieve& of her chil&ren by nature$ #efore leaving she bowe& to me an& I sai&, @Bour wish will be fulfille&A$ ;hen she left with her husban& an& chil&ren, I tol& my frien& !t$ ;ali +am (who was sitting with me that all the three chil&ren of this la&y woul& &ie$ )y observations became true$ ;ithin a perio& of nine months all the three chil&ren &ie&$ I was shoc1e& an& thus I stoppe& to initiate e9cept those who ha& a pure min& an& a strong &esire for self8purification$ %he practice followe& by the present /urus to impart name to every %om, 2ic1 an& 'arry without stu&ying the propriety of the initiate& is proving very harmful to the &evotees$ >nce, I happene& to visit Agra an& I got one boo1 entitle& @!+G)8#ANIA

written by late 'a=ur +ai (ahib (alig +am 4i )ahara"$ In that boo1 it is written$ @!ersons with hatre&, pre"u&ice an& selfishness in their min&s can earn nothing but more sufferings, for themselves as well as for others by &oing inwar& practice$ #ut, one, with shortcomings an& faults, cherishes a strong &esire to get ri& of his shortcomings an& faults also, woul& surely be benefite& by (umiran, 2hyan an& #ha"anA$ %he reason is that by &aily practice of (umiran, the &evotee becomes strong an& he becomes capable of over8coming his shortcomings an& faults$ %herefore my a&vice to all those, see1 entrance to the (antmat an& want to transcen& the inner stages of spirituality is,
FI+(% >F A** )A3G (IN,G+G GFF>+%( %> #G,>)G A )AN IN

%'G +GA* (GN(G >F %'G ;>+2 #G,A0(G A !0+G )IN2 I( %'G !+G8 +GH0I(%G F>+ %'G (!I+I%0A* A2?AN,G)GN%$ %hat is why I have name& my centre (Ashram as @)ANA?%A8)AN2I+A at 'oshiarpur$ ;e can be spiritual only if we are true human beings first$ *et me recount some of the important inci&ents of my life, which may be of some benefit to you$ 1$ After my 1D year stay in #agh&a& I returne& to In&ia an& went &irectly to 'is 'oliness 'a=ur 2ata 2ayal 4i for his &arshan$ 2uring my stay in #agh&a& I ha& traverse& many stages of (antmat within an& thus I was all happy an& gay en"oying peace within an& without$ ;hen I appeare& before 'is 'oliness, he or&ere& me thus, @Faqir, since you have no mail chil&, go home an& beget oneA$ I obeye& an& reache& my family$ 2uring my stay at home, I continue& to Abhyaas an& also en"oye& marital relations with my wife$ I forgot the spirit of the a&vice of 'is 'oliness an& instea& of going to my wife with the sole purpose of begetting a chil& I starte& to en"oy se9 for the sa1e of en"oyment$ %his e9cess of in&ulgence in se9 shattere& my long earne& "oy an& peace of min&$ )y &igestion was upset an& I suffere& heavily both physically an& mentally$ As a result I gave up ta1ing of grain, pulses, potatoes an& rice for a long span of I: years of my life to regain my strength$ D$ >nce, 'a=ur 2ata 2ayal 4i sent two gentlemen to me$ %hey wante& to un&erstan& spirituality$ ;hat is spirituality if not a happy life an& peaceful min&< At that time, I myself being bereft of that wealth, e9presse& my helplessness to them an& as1e& them to go away$ %hey wrote to 'a=ur 2ata 2ayal 4i about their visit to me an& also about my reply to them$ 'is holiness wrote them bac1, @'e who &raws a blan1 from Faqir, can hope for nothing from me$ After receiving this letter from 'a=ur 2ata 2ayal 4i, they again came to me an& han&e& over that letter to me$ I rea& the letter an& min&

revolte& against /uruism$ #ut there was no way out$ %ears rolle& &own my eyes an& I lost myself in prayers$ In moments I lost consciousness of all aroun&$ 2uring these moments of my prayer, I hear& a voice from within @*0(% AN2 !GA,G NG?G+ (%AB %>/G%'G+A$ I got the answer to my problem as well as their problem$ %hereafter I controlle& myself, for the ne9t D8 years, I remaine& in the company of my wife, but se9 ha& no place in our relations to each other$ An& in course of time I regaine& my lost "oy an& peace$ Now at this age of 57 years ol&, I am better than many who are younger to me$ (emen in man is a /o& in gross an& visible form$ )in& is /o& in man in subtle form an& (urat is /o& in human bo&y in casual form$ %hose who &o not 1now the art of mo&erate an& controlle& living in all these stages, they can never attain peace$ %he see1ers of spirituality must control their passion an& protect their semen$ )any young men an& women come to me for blessings$ ;hy< %hey have not 1nown the importance of celibacy$ %hey waste their vital energy before attaining the age of maturity an& thus they suffer from mental an& physical ailments$ %hen )ahatamas, no /uru an& not even the /o& can grant peace of min& to an in&ivi&ual who has not learnt to master the instinct of se9$ >ne shoul& use his semen only for begetting chil&ren an& for the continuity of human race an& not for se9ual pleasures$ ;omen are companion of men, but are being consi&ere& as the mere tools of sensual pleasures$ %o all young men an& women, my a&vice is that they shoul& lea& their lives in celibacy$ %his is the lesson that I have &erive& from my life long e9perience an& it has become the corner stone of my life$ I$ I have live& a very har& an& honest life$ )y pay use& to be very meager in those &ays an& it was great &ifficulty that I use& to meet out my family requirements$ 'owever, I &i& not a&opt any unfair means to supplement my income$ 2uring off &uty hours I use& to wor1 in a bric181iln near )iani +ailway (tation$ (hri +am 4i )al was the owner of that bric181iln$ 'e use& to pay four annas (a &enomination of currency only for bringing out the bric1s from the 1iln$ %hen at railway station, &uring off &uty hours I use& to wor1 as coolie$ For carrying one item from outsi&e the platform to the railway compartment an& from the railway compartment to the outer gate of the platform I use& to charge one anna$ I never ha& the feeling to inferiority in &oing those o&& "obs rather my har& an& honest earnings always gave me inner strength an& moral courage$ 7$ %hroughout my life, I have never use& any un&esirable metho& to supplement my income$ Not to tal1 of accepting bribe (Kwhile there were many chances in any form I never use& the official stationery for my private use$ )y father was a constable in the In&ian +ailway an&

ever since I came of age I stoppe& to ta1e foo& at his place$ >nce, when my father was poste& at !in& 2a&an 3han railway station, he fell ill$ I went to see him after crossing the river 4helum$ )y father as1e& me to have my meals with him$ I ma&e an e9cuse an& sai& that I &o not have any appetite$ After spen&ing some time with my father I left an& reache& ba=aar$ %here I ha& my meals at a hotel$ In the meantime an ol& class8fellow of mine came into the hotel an& he saw me eating there$ 'e went to my father an& casually tol& him that he saw me ta1ing my meals in the hotel$ Father felt very much annoye& an& he came to me the ne9t morning to 1now the reason of eating at hotel an& not with him$ I tol& my father @father, you are in the &epartment of police an& you accept bribe, therefore I &i& not ta1e foo& with youA$ From wor&ily point of view this act of mine was not goo&$ !erhaps I shoul& not have &one li1e this$ It was nothing but my ego$ #ut my father never accepte& any bribe in his life$ :$ I was marrie& at the age of 1I years$ In hills, the bri&egroom is carrie& in a &ecorate& palanquin$ At the time of my marriage, I too was being carrie&, I felt great pleasure an& praye& to /o&, @)ay I be marrie& again, so that I may en"oy this pleasure of palanquin againA$ %he result of my prayer was that my wife &ie& after sometime$ )y secon& marriage was arrange&$ I was again ma&e to sit in the palanquin$ %hen the ol& scene of my first marriage flashe& to my min&$ I repente& an& instea& of en"oying the palanquin, I felt unhappy an& sa&$ As you thin1, so you become$ Bour earnest &esire is sure to be fulfille&C it may be goo& or ba&$ 6$ I often as1 parents, that they shoul& not beat their chil&ren because I 1now the result of beating the innocent ones$ I was stu&ying in the :th class$ I ha& my younger brother name& ;a=ir ,han&$ 'e was very small an& I ha& to carry him when my mother was to coo1 or &o some househol& wor1s$ )any a time I was beaten for him$ >nce I was carrying him an& playing with him$ (u&&enly, my foot hit something an& I fell along with my brother$ ;a=ir ,han& starte& weeping$ )other hear& him an& came running$ (he gave me five severe blows, as if it was my fault$ (he again gave ;a=ir ,han& in my han&s an& &irecte& me to 1eep him in playful moo&$ I came out, with my brother in my arms$ I still remember that place, where I stoo& an& praye& to /o& in these wor&s, @>L /o&, I am beaten for this chil&, either 1ill me or ta1e him awayA$ ;ithin three months my brother &ie&$ )y teachings are base& upon my practical life$ I &o not say anything, which I have not e9perience& or reali=e& myself$ .$ In goo& ol& &ays, boys an& girls ha& no 1nowle&ge of each other before their marriage$ At the time of marriage, there use& to be one ceremony, accor&ing to which bri&e an& bri&egroom were ma&e to

see each other from behin& a curtain an& they were as1e& to pronounce the name of each other at once$ %hereafter, in the capacity of husban& an& wife they were not suppose& to name each other, I too was ma&e to go through this tra&itional ceremony$ After the face seeing ceremony, I was tol& to pronounce the name of my wife as 3aro&hu ((hort8tempere& $ As I learnt her name, it struc1 to my min& that, I shall not be able to pull well with her$ #ecause, accor&ing to the teaching of 'a=ur 2ata 2ayal 4i, name has its impact upon the in&ivi&ual an& I thought that she must be very short tempere& an& quarrelsome in her nature$ #ut there was nothing li1e that$ 'owever, her every act though goo& an& satisfactory never please& me$ (he never annoye& me$ (he atten&e& all the househol& wor1 nicely$ #ut to me she always appeare& as if on quarrelsome moo& because I use& to remain pre8occupie& with this thought, ever since my marriage an& the name pronouncing ceremony$ 0ltimately, I wrote to 'is 'oliness about the state of my min&$ 'is 'oliness 'a=ur 2ata 2ayal 4i replie& in two lines asJ
+ow that Bha&wati -One who is fortunate.

/as become your lot in life, %hat &ood now, in runnin& away from her, 0erform your duty well as a valiant, /is well shall ta'e care of thee1, %hese lines of 'is 'oliness change& my entire thin1ing about my wife$ All negative thin1ing vanishe& an& I live& a very happy an& content life with my wife$ 8$ I was poste& at (unam +ailway (tation as (tation )aster$ >ne &ay, while sitting on a chair I went into a &eep trance$ After sometime, when I came &own to my physical consciousness an& opene& my eyes, I foun& one han&cuffe&, &acoit accompanie& by a policeman sitting by my si&e$ 'e was fanning me$ I as1e& him, @;ho are you<A 'e replie&, @)ahara", I am a &acoitA$ I sai& to him, @you are not a &acoit, you are a &evoteeA$ In a state of ecstasy I tol& the policeman, @'e is not a &acoit, you please set him freeA$ It was a very hot &ay of the summer$ #are foote& an& bare hea& I left for ($!-s office, which was situate& in the )ar1et$ (hri #hagwan (ingh was (uperinten&ent of !olice$ ;hen he saw me in such a state, he came out of his office an& enquire& as to why I ha& come to his office in such a hot &ay an& that too barefoot an& bare hea&$ I tol& him about that man an& stresse& that he is not a &acoit an& so I want that he shoul& be set free$ 'e a&vise& that this gentleman shoul& become an approver an&

shoul& tell everything, we shall set him free$ %he a&vice of the ($! was accepte&$ %he gentleman was set free$ 'e promise& me to live a noble an& honest life$ I invite& him to my home, serve& him foo&$ 'e &i& live a change& an& happy life$ 5$In her ol& age, my wife ha& &evelope& heart trouble an& some trouble in her teeth$ (ometime, bloo& use& to come out of her teeth$ (o &uring moments of trouble, sometimes she use& to say very harsh wor&s to me$ #ut I never felt her wor&s because )aharishi 4i-s (ams1aras ha& great impact upon my min&$ 2ue to my spiritual bent of min&, for a long time I ha& been in&ifferent towar&s my wife$ >nce, I came on annual leave an& went to 'is 'oliness for 'is 2arshan$ 'e &irecte&, @#ring your wife along with you, otherwise I shall not meet youA$ >be&ience to 2ata has been my religion$ I went home an& returne& along with my wife to 'is 'oliness$ !ointing to my wife, 2ata 2ayal 4i as1e& me, @;ho is she<A I replie&, 'a=ur, she is my wife$ 'is 'oliness again sai&, @I as1 who she is<A I replie&, @'a=ur, (he is &aughter8in8law of !t$ )ast +am 4iA$ 'is 'oliness as1e& for the thir& time$ %hen I sai&, @'a=ur she is the &aughter of (hri (ur"an +am 4iA$ 'a=ur 2ata 2ayal 4i as1e& me for the fourth time$ I sai&, @'a=ur, I have not been able to un&erstan&A$ %hen 'is 'oliness in most compassionate moo& sai& to me, @(he is my &aughter, if you hurt her, you will hurt meA$ %his (ams1ar of 'a=ur 2ata 2ayal 4i gui&e& me in my family life an& I live& very respectfully an& peacefully with my wife$ 10 !l"ays #e $i%ilant a#o&t mind !hysically, I have not committe& any sin e9cept the four, which I have alrea&y mentione& in the pages of this boo1$ #ut at my mental lever, I have ha& many falls in my life$ Gven at this a&vance age of my life, sometime, such a thought comes which I never wish to entertain$ 'owever, I remain vigilant at all levels of my e9istence i$e$ physical an& spiritual$ I narrate here un&er some inci&ents of my early age$ >nce, I was coming to In&ia from #agh&a& on my annual leave$ At )a1ina ,amp, I was waiting for the ship for my homewar& "ourney$ As there was yet some time, for the arrival of the ship, I thought to have some puffs of @'uqaA$ (o I went to the 1itchen of some laborers to collect fire from their earnings after finishing their meals$ A four anna coin was lying near the fireplace$ I saw all aroun& (to confirm that nobo&y was seeing me an& pic1e& up that four anna coin, collecte& the necessary fire for my 'uqa an& returne& to my be&$ ;hen I reache& my be&, I thought, @Bou receive +s$ :66M8per month$ ;hat for you pic1e& up this coin so stealthy<A I repente& upon this foolish act an& gave that coin to someone$ It is very easy to preach an& sermoni=e others, but most &ifficult to be practical in one-s life$

11$ I was in prime of my youth when I went to #agh&a&$ I staye& in #asra8#agh&a& for 1D years$ #ut I never went out to see the cities of #asra an& #agh&a&$ #ecause the la&ies of those towns ha& great beauty, thus I avoi&e& visiting the cities so that my min& may not &rag me &own$ >ne &ay, I was sitting all alone in my quarter Number '$! F III$ %he &oor of my room ha& a bamboo grill$ From within my room, I saw that two beautiful women were hea&ing towar&s my quarter$ %hose women generally use& to visit our camp for meeting their frien&s an& to en"oy with them$ >n seeing them at a &istance I shut my &oor an& sat insi&e silently$ #ut after a few moments I got up an& peepe& through the &oor to see those women$ ;hat a pity< ;ho can believe the wor1ing of min& an& who can &are to live free from it< %his min& is not to be believe&$ It can bring you &own to the lowest ebb in moments after ta1ing you to the highest glory$ 1D$ >nce I was poste& at )iani +ailway (tation as (tation )aster$ A train from #hera arrive& in$ A young, beautiful an& well8&resse& girl also got &own from this train$ As I was on the gate, she han&e& over to me her tic1et$ #ut as I saw her, my min& went its way$ In or&er to control my min&, I slappe& my face in the very presence of that girl$ 'owever, that girl went away$ I &i& not 1now who that girl was$ #ut the girl 1new my mother$ (he &irectly went to my mother an& tol& about this inci&ent$ ;hen I came home, my mother enquire& as to why I slappe& my face when that girl han&e& over to me her tic1et$ I sai& to my mother, @)other, now I am of age, please &o not as1 me such questionA$ (aint 3abir has writtenJ
I #resumed, mind as dead,

it became &host, after death, Becomin& &host, it follows me, It is such an undutiful son,1 1I$ ;hen I marrie&, I ha& a &esire that my chil&ren shoul& not have lust, anger, gree&, attachment an& ego (because these five are consi&ere& as the enemy of the in&ivi&ual $ I wrote to 'a=ur 2ata 2ayal 4i )ahara" about my &esire an& praye& for his blessings$ 'is 'oliness replie&, @;hatever you wish shall happen$A I was blesse& with a &aughter$ At the time 'a=ur 2ata 2ayal 4i was away to America$ I visite& his hut at *ahore an& bought home all his worn out clothes, because I was very much emotionally attache& to 'a=ur 2ata 2ayal 4i )ahara" an& 'is belongings$ I han&e& over those clothes to my wife an& as1e& her to wrap the newborn chil& in them$ %he same was &one$ %he result is that my &aughter is as I wishe& her$ (he remains happy in the worn out clothes, where as there is no &earth of

new clothes for her$ (he woul& stitch the ol& ones an& continue to wear them$ 'er mother &ie&, but she e9presse& no attachment with her$ %his is the result of my own (ans1aras an& &esires for my chil&$ Bour thoughts an& (ans1aras are carrie& to the womb of your wife along with your semen$ Bou are responsible for procreating obe&ient, noble, loyal, wise an& healthy chil&ren as well as &isobe&ient an& irresponsible$ %hat is why I always stress upon that @!+>,+GA%G IF B>0 )0(%, !+>,+GA%G ;I%' %'G IN%GN(G NG,G((I%B >F !+>,+GA%I>N$A I tell you another instance of my life regar&ing procreation of better chil&ren$ I ha& no male chil&$ I cherishe& a thought to procreate an honest, obe&ient, intelligent an& noble son$ I &i& get a son with virtuous an& noble thoughts I aspire& for him$ 'e has never given a chance to complain till this &ay$ 'e is most sincere, obe&ient an& intelligent$ 'e hol&s one of the top posts in the big /ovt$ concern an& &raws about +s$ I666M8 as monthly pay$ 'e has so much regar&s for me that he &oes not sit in my ri1shaw$ 'e &oes not allow my servant to wor1 for him$ %hese instances of my life are being written for you so that you may learn some lesson of living a goo& an& happy life$ 2uring my visit to 'a=ur 2ata 2ayal 4i )ahara", I use& to trouble him too much because I use& to consi&er myself as the greatest sinner$ #ut 'is 'oliness always trie& to lift me up from my negative an& wea1 thin1ing$ 'e use& to say, @Faqir, you shall be the greatest among FaqirsA$ 'e always encourage& me an& the result is my present position$ 'e wrote a lot for me, but here un&er I repro&uce 'is last writing to meJ %ho is ha##y in this world2 /a##y is only one, Faqir, /a##y are not the richest, )en of heavy stoc's, wealth, Renounced world, renounced that state, Renounced the 3ord, too as well, Renounced the renunciation too, /eart satiated with renunciation, Blessed, with si&ht of oneness, $eein& s#ectacle of oneness,

(dvances forward day and ni&ht, To com#lete the 4ourney of this world, %hat this world2 It is a dream, (nd dream too, for a Faqir, %ealth, #elf and in riches, /e is not all involved, )in&led in dust entire this world, (nd dust remains, here forever, /e dwells in ecstasy, 5very time, morn and eve, Faqir neither worshi#s nor is worshi##ed /is is free from this show, /a##y a##earance, 4oyful heart, 5ver #ure in his soul, %hom you see, in state, (cce#t him, as true Faqir, /e is sa&e of both worlds, (nd a sear of two worlds, %hatever, I did reali!e, I lay down here for you, Thou had s#read thy cloth, That is bein& filled today, )er&ed am I in myself, 6ee too, should mer&e one day, 6e shall attain thy destination, It is disclosed 4ust today, That is why, above all other,

I am, #roud of thee, 6ee will illuminate the +ama, It is the voice of my heart,1 In 15II A$2$, I was poste& at (unam +ailway (tation as (tation )aster$ 'is 'oliness 'a=ur 2ata 2ayal 4i visite& my place$ >n request of a large number of people, (atsang was arrange&$ In that general sat sang 2ata 2ayal 4i sai& to me, @FAHI+, %'G %I)G ('A** ,'AN/G$ %'G %+A2I%I>NA* ;AB >F !+GA,'IN/ ('A** N>% #G A,,G!%A#*G %> %'G !0#*I,$ %'G+GF>+G B>0 )0(% ,'AN/G %'G )>2G >F !+GA,'IN/ #GF>+G *GA?IN/ B>0+ !'B(I,A* #>2BA$ In obe&ience to the comman& of my (at8/uru I am oblige& to spea1 out my e9perience an& my research to the worl&$ MY SE!'CH %housan&s of instances have been brought to my notice in writing an& verbally, where in, my form has appeare& to &ifferent people at &ifferent places an& at &ifferent times$ (ome saw me in their wa1efulness an& while others have seen me either in their &ream or in their Abhyas$ )y manifeste& form gui&e& them in their physical an& mental troubles$ #ut I never 1new about these instances, until I was tol& or written to$ ;hat is the secret of these manifestations< %hese manifestations are not a +eality$ ;hosoever has his faith in any guru, go&, go&&ess or any i&eal, the form of his or her i&eal manifests to him or her$ It is the result of impressions an& suggestions that our min& has accepte&$ An& nothing from without comes to manifest$ It is the miracle of your own concentrate& min&$ 2ifferent &evotees of &ifferent go&s an& go&&esses see the manifestations of their own i&eals$ (ome see ?ishnu, others see *or& +ama an& still others see the form of their own guru$ As1 any ,hristian or a )uslim, if they ever see *or& +ama in their me&itation, wa1efulness or in &ream$ If *or& +ama is really all perva&ing then his image or 'oly form must also manifest invariably to )uslims an& ,hristians as well$ #ut his form appears to the 'in&us alone$ ;hy is it so< (ince )uslims an& ,hristians &o not have any (ans1ar of 'in&u /o&s$ (imilarly, the form of 4esus ,hrist an& )ohamme& &o not manifest to any 'in&u, because 'in&us &o not have any (ans1ar of 4esus ,hrist or )ohamme&$ )anifestations that appear to you are the magnifie& forms of your own (an1aras$ Nothing from without comes to manifest$ It is the result of faith an& belief of the in&ivi&ual$ I &aily receive a heavy mail regar&ing such instances$ In one instance, a stu&ent while sitting in the G9amination 'all remembere& me because he was

unable to answer the questions, as they were &ifficult$ 'e praye& for help$ )y form appeare& an& sat un&er his &es1 an& &ictate& him all the answers$ 'e secure& very goo& mar1s$ #ut I say it upon my honor that I never 1new about that boy$ Not to spea1 of him, I even &o not 1now the sub"ect in which I &ictate& my answers (I am myself only a mi&&le pass $ %hose who have faith in my wor& an& those who thin1 that I am a great saint, their faith &o miracles to them, not me$ I remain unaware about all such instances that are attribute& to me$ >nce a (atsangi came to me an& tol&, @If anybo&y falls ill in our family, I &o not go to any &octor, instea& I pray to your 'oliness$ Bou appear an& &irect us to ta1e a particular me&icine from the ba=aar, ta1e it an& get cure&$A ;hereas when I am ill, I consult my &octor for the treatment$ ;hat is this< It is the wor1 of faith an& faith alone$ %his is my research$ (cientific research has prove& that even the movement of our little finger can pro&uce vibrations in the space, which rise up to the stars an& return to the place of their origin$ %he vibrations cause& by the movement of our finger are woven out of subtle matter, travel to the highest point in this cosmos an& then return to the place of their origin$ I have 1nown the power of thought an& I believe in the philosophy of thought$ %o be clear an& precise I give you certain e9amples$ Bou sleep an& enter the state of &reams, you become furious in your &ream an& you beat somebo&y$ In such a state, your bo&y an& han&s move as if you are actually beating somebo&y$ If you e9perience a frightful &ream, your tongue is move& an& you cry$ Bou en"oy se9 with a la&y in your &ream an& your semen gets &ischarge&$ Now you thin1 over this enigma$ Actually, there was no8one whom you were beating in your &ream an& nor was there any la&y, but simply your involuntary thoughts an& (ans1ars move& your han& an& also le& to the &ischarge of your semen$ Now, you can well imagine, that if your un1nown (ans1aras an& involuntary thoughts can have this effect upon your bo&y &uring the state of your &reaming, how much &isastrous woul& be the effects of our voluntary, &etermine& an& wille& thoughts charge& with "ealousy, gree& an& selfishness$ At present, we are passing through very critical times$ >pposite ran1s in all the wal1s of life i$e$ social, political an& religious have le& us far away from the goal of peace an& harmony$ I have been &oing my best for the last I6 years in awa1ening the political lea&ers, religious preachers an& social performers through stage an& writings$ Gven to&ay, I give a clarion call that our present system of election is a sweet poison for the nation$ It sows the see& of hatre&, enmity an& "ealousy$ It is lea&ing to the &isintegration of the nature rather than to integration$ %he present set up of our &emocracy must change to @auto &emocracyA$ 'ence my teachings to each an& all are, @#e pure in thought, wor& an& action, hate no8one but love all$ As we sow, so we shall reap$ (ow love an& "ustice, reap the same an& live a happy an& peaceful life$

As regar&s @NI+?ANA (i$e$ +elease from the cycle of birth an& &eath , I have to say that it &oes e9ist$ Bou must have seen some chil&ren are born as blin&C some others lose their eyesight or suffer attac1s of &isease an& get cripple& in early &ays of chil&hoo&$ ;hat a sin such chil&ren coul& have committe& while in womb or in early &ays of their chil&hoo&< It proves that they have suffere& in this life for their past sins an& &ee&s$ %hose who &o not believe in the philosophy of re8birth an& the philosophy of &ee& must conclu&e that the creator of this worl& is very cruel an& he is in&ifferent to the human sufferings$ 'e creates the creatures inclu&ing man1in& accor&ing to his will an& whim an& awar&s punishments an& rewar&s as per 'is will without caring for our goo& an& ba& actions$ It is sai&, that /o& create& man in 'is own image$ ,orrect$ 'owever, what about a man< 'e too creates his progenies in his own image$ ;e in&ulge in se9, not for begetting chil&ren, but for en"oyment$ ,hil&ren are born simply as by8pro&uct of our se9ual en"oyment$ 2o we 1now what fate they will meet in their lives< )oreover, we e9pect that they (offshoots of our uncontrolle& passions shoul& remain obe&ient to us, 1eep them in &iscipline an& tren& the path of virtue$ %his can never, never happen$ *et any lea&er, /uru an& social reformer &o his utmost to reform such a generation$ Fault is not with the generation, but with the generators$ %he youth all over the worl& is un&iscipline&, &isobe&ient an& un8controlle&$ ;in&s of un8rest blow all over the country, nayJ all over the worl&$ ;ho is to be blame&< Not the youth but those whom they are born to an& those who e&ucate an& control them$ I, in my own way, &o my best to show the right path to those who come to me$ %o marrie& couples I always a&vise, @!+>,+GA%G F>+ %'G (A3G >F !+>,+GA%I>N$ 2> N>% !+>20,G 0N8,A**G2 F>+ ,'I*2+GN$ ;>)GN A+G N>% A %>>* F>+ (GN0A* GN4>B)GN%, #0% %'GB A+G *IFG !A+%NG+($A H() *( !CHIE+E *HE FI,!L 'ELE!SE In the west, scientists have ma&e e9periments on &ying men$ %hey place& &ying the &ying men on very sensitive scales an& applie& a special paint on the screen fi9e& on the opposite si&e of the scales$ It was observe& that while a man was breathing his last, the screen showe& signs of something very subtle leaving the bo&y of the &ying man$ %hey even notice& the color of that subtle element$ (imultaneously, it was notice& that the weight of the bo&y ha& &ecrease& an& the &ecrease of weight range& between : to 1: grams in &ifferent such cases$ %his &ecrease of weight in bo&y proves that the subtle element (call it @selfA or soul of man , which left the bo&y, ha& weight$ Now, a thing, having weight cannot go beyon& the gravitational sphere of earth$ 0n&er the gravitational force it is boun& to be attracte& by an& remain within the magnetic fiel& of this earth$ ;hy the soul or self has weight< It is because the &ying man ha& attachment with the gross matter in one form or another$ (o I say that you may &o inwar&8practice (Abhyas all

your lifetime, give alms, help others an& &o noble &ee&s, but if at the time of &eath, you @selfA while leaving the bo&y &oes not achieve the state of weightlessness by giving up attachment for gross matter in any form, let it be 1nown for certain that you woul& not stan& release& from the cycle of transmigration$ Bou may have been a great &evotee$ Bou may have been listening to the unbrea1able soun& ((haba&a an& &welling in the stage of light within$ %hey will all stan& no guarantee for your release from the bon& of birth an& &eath$ Now, let me &efine the attachment for gross8matter$ It covers your attachment with your property, father, mother, wife, chil&ren, +ama who was born in Ayo&hya, 3rishna who was born at )athura an& your /uru whom you believe to be a human being$ If a form of any of these appears or manifests to a &ying man, then thin1 not that the &ying man has crosse& the sphere of gravitational pull of earth or attaine& release from @3A*A an& @)ABAA$ %he entire 'in&u !hilosophy is base& upon this principle of attachment$ A follower of (anatan 2harma is a&vise& to renounce the worl& an& become a (anyasi in the last phase of his life$ %he sure, unmista1able an& scientific was to attain @)>3('AA is that a see1er must attain perfect &etachment from the bo&y, min& an& soul$ A bir& spans wings to have flight in the s1y$ %he soul must she& away its attachment for everything on this earth to reach its sublime8 abo&e$ %his is the core of (ant8)att, +a&haswami )att an& (anatan82harma an& this teaching I impart to those who come to me for this purpose otherwise I tell the art of happy living in this worl&$ *HE L!S* )('D (, *HE S-BJEC* Now, at this age of 57 years, I live a life of peace an& happiness$ ;hile 1nowing I lea& my life as if I 1now not$ %he entire creation is a game of on (upreme !ower$ ;hatever we see, feel or 1now is a mere play of that (upreme8!ower$ ;hatever happens goo& or ba& or beyon& these both, is within 'is >r&er (law $ #y 'is will, man can achieve the state of NI+?AN an& un&er 'is will man must continue to remain in the cycle of transmigration$ %o 'is ;ill I bow, %o 'im an& to 'im alone I surren&er$ %his is the last stage of my life long research$ 'is will is supreme$ ;hatever happens is for the goo&$ %his belief gives me peace$ #y virtue of the 1nowle&ge (gaine& through my lifelong research , I remain &etache& an& &o not i&entify myself with the trinity i$e$C bo&y, min& an& soul$ I always 1eep myself busy (wor1 is must in life with selfless service to man1in& in various ways$ Inwar&ly, I remain conscious of my @(G*FA an& resigne& (('A+NA/%A) to the (upreme8*or&, beyon& the regions of the gross, subtle an& casual$