Autobiography of Faqir

8/12/2019 Autobiography of Faqir

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Autobiography of Faqir

By His Holiness

Param Sant Param

Dayal Faqir Chand Ji Maharaj

MY LIFE

I was born on 18thNovember 1886 (a physical birth of course, otherwiseI am eternal at my native village !an"hal in a #rahmin family$ %his village wasthen in &istrict 'oshiarpur of !un"ab tate$ )y father *t$ !an&it )ast +amwas a onstable in the In&ian +ailway !olice$ Father being the only earningmember in the family with a small pay, financial poverty rule& our family$ Ina&&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 strictnature, I (at the age of . years sought relief in the worship of /o&, thecreator of this worl&$ 0n&er the impact of 'in&u amsaras 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 scripturesat length &eal with our lives an& wors of *or& +ama an& *or& 3rishna asincarnation of /o& in human form on this earth for the sae of their &evotees,I &evelope& a love for them an& ept 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 !aistan where my father was poste&$ 'owever, &ue to lac ofresources my father coul& not give me higher e&ucation$ ometime in 157,at the age of eighteen I got employment as a signaler, in construction line ofthe In&ian +ailways$ 2uring off &uty hours I learnt telegraphy privately withthe help of a signaler at the railway station$ At this ten&er age I came intocontact with the !latiers an& contractors of the &epartment$ %hey were allnonvegetarians an& their company ha& its impact upon me an& I also turne&a nonvegetarian$ In the company of those inspectors an& contractors I tooto other wrong ways as well$ I ate meat for si9 months, &ran rum on threeoccasions, once gamble& an& lost one rupee an& a quarter an& also went toa prostitute$

It was an e9tremely col& morning of 15: A$2$ the previous night a

terrible earthquae has shaen the whole of 3angra &istrict causing a hugeloss of life an& property$ )y cousin, true to his &aily routine, got up in theearly hours, too his bath in the icecol& water an& sai& his prayers, he


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prepare& the meals an& we sat to eat it$ At this time an employee of therailway station came in an& place& a plate of meat before me$ )y cousin, whowas a vegetarian, felt repelle& by the foul smell of meat$ 'e put both hishan&s on his mouth an& nose, an& out of hatre& for the un&esirable &ish, hethrew 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 amental conflict within me starte&$ I starte& to question an& counter questionmy innerself$ I thought he was my cousin$ 'e religiously followe& the &ictatesof 'in&uism an& was lea&ing the life of a puritan, whereas my action an&&ee&s were purely nonpuritan$ ;hy was it so< For half an hour this conflictcontinue& in my min& an& I coul&n-t &eci&e, whether I shoul& eat that plate ofmeat or throw it away$ )eat eating is a highly un&esirable act for a #rahmin$0ltimately I &eci&e& not to eat meat an& abstaine& from nonvegetarian foo&sfor si9 months thereafter$

All these months, a sense of repentance over my actions governe& me$'owever my visit to a prostitute ma&e me reali=e my weaness for se9$ Atonce 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 wal$ >n the way I happene& to accompany a4angli, 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 favorof meat eating$ 'e put his arguments in favor of meateating so logically that I

forgot that meat eating was no sin$ #efore &eparting that gentle man han&e&over to me a chicen$ I without bothering about my previous e9periencehan&e& over that chicen to a class I? employee for necessary &ressing$ 'ebehea&e& that little creature an& &resse& it for cooing$

I brought it home an& ase& my wife to coo it$ ;hen my mother learntabout this act of mine, she went insi&e the itchen, close& the &oor an& bolte&it from within$ )y wife noce& on the &oor of the itchen, so that she mightcoo that meat$ #ut my mother &i& not open the itchen$ )y wife plea&e& withmy mother to open the &oor but there was no response$ %hen, myself, an&

my el&er brother, both noce& at the &oor time an& again, requesting motherto open the &oor$ #ut she &i& not respon& to our requests$ %hen frightene&,(because smoe was coming out of the itchen I broe open the &oor withthe help of an a9e$ he came out, suffocating with the smoe in the itchen,angry an& &isappointment over my most un&esirable act (regar&ing thechicen 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


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my mother an& ase& her why she was so angry with me$ %hen she spoethus, @you have ille& the baby of a mother$ %he mother hen must be wailingover the loss of her &ear chil&$ Bou have committe& a terrible sin$ At once,prompte& by my conscience, I ma&e a firm &etermination that in future, Iwoul& never commit such a sin$ ince then (Now I am 57 years I have never

committe& an act which coul& be calle& a @sin as per principles of 'in&uism,ofcourse, se9 was a living passion with me an& to gratify it, my wife was withme$

For earning par&on for the four sin referre& to above, I praye& to /o& inthe form of +ama an& 3rishna$ I praye& an& wept an& praye&$ I was helplessto &o so$ #ecause I wante& my mental slate to be clean an& it was notpossible till the four blots of my un&esirable acts were struc there upon$!erhaps my tears she& so profusely, spoe of my conscientious urgency towash off the &irt$

'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$ Iwas praying to the *or& an& weeping bitterly$ %here appeare& before me anage& a&hu with a long grey bear& an& a guitar (%anbura in his han&$ )ostlovingly he ase& me @2ear chil&, what maes you weep


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receiving regularly$ I value your sentiments an& your passions for *or&$ I,myself have &iscovere&, +eality, %ruth an& !eace at the feet of +ai ahibalig +am 4i of +a&haswami)att$ !rovi&e& you feel no reluctance infollowing this path, come an& see me at *ahore$

)y cravings to see /o& in human form ha& reache& its highest pea bynow$ At that, I was over"oye&, as I was sure to have the glimpse of the *or& in'umanForm$ 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 acoinci&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 humbleself at 'is 'oly feet$ 'e gave me an e9ceptionally affectionate welcome an&initiate& me into +a&haswami )att$ 'is 'oliness gave me a boo an& ase&

me to go through that$ It was @ar#achan written by wami 4i )ahara" theprofoun&er of the +a&haswami faith$ I went through some of the pages of thisboo in the very presence of 'a=ur 2ata 2ayal 4i )ahara"$ #ut I coul& notrea& an& &igest it anymore, because wami 4i )ahara" ha& most vehementlycritici=e& almost all the religions inclu&ing ven&ant, ufism, Islam, 4ainisman& #u&&hism$ 'e &eclare& them all in 3al an& )aya$ It was too much forme$ I felt hurt an& tears rolle& &own my eyes$ 'is 'oliness notice&myreactions- to the writings of that 'oly boo an& enquire& the reason thereof$ Ibroe 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 &irectattac on the religion of my ancestors$ 'is 'oliness very lovingly a&vise&me, @eep asi&e this boo an& never rea& it until I as you to rea& it$

'is 'oliness gave me two other boos, one on the life 'istory of his/uru, +ai ahib alig +am 4i )ahara" an& the other was E3A#I+ A3'I-written by 3abir ahib$ 'e a&vise& me to atten& at angs of +a&ha wami)att wherever available$

Inwar& 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 higherstages 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 bac from *ahore, I use& to stay at )alwal +ailway tation,because there, a boostall agent use& to give &iscourses on +a&haswami)att, to the followers of +a&haswami faith$ >nce, the agent refuse& to sharehis @'uqa (an In&ian smoing pipe with me$ @;e both are #rahmin by caste,why have you refuse& to share your @'uqa with me, I enquire&$ 'e retorte&,@ #abu 3anta !arsha& (alias arar ahib is the only true incarnation of+a&haswami 2ayal (#abu 3anta !rasha& at that time was incharge of+a&ha swami at ang at /ha=ipur &istrict of 0$!$


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'e meant thereby that a true /uru ha& not initiate& me an& thus I wasnot a true atsangi$ I politely sai& to him, @2ear brother, /o& is one$ 'ebelongs 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 notagree 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$ %here an&then I wrote a letter, she&&ing tears of love an& &evotion to the supreme *or&an& han&e& it over to the gentleman to post to his /uru$ After 1: &ays, I wastol& that #abu 3anta !arsa& ha& breathe& his last an& thus we shoul& waitfor the reply till his successor was chosen$ From this inci&ent I conclu&e& thatfollowers of +a&ha swami matt were not impartial an& true seeers of theultimatereality$ %heir approach towar&s the all embracing truth was narrowan& 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&ha

wami, I respon&e& with the wor& +am+am$

In 1516 A$2$ (&uring the 1stworl& war I volunteere& myself for warservices an& in the fiel&, in or&er to earn more an& repel the pressure ofpoverty upon our family$ An& before leaving for the place of my posting on thewar front, I went to 'a=ur 2ata 2ayal 4i )ahara" for 'is #lessings$ 'e gaveme the boo @A+#A'AN (which he ha& given me on my first visit to 'iman& a&vise&, @stu&y this boo now an& &evote more an& more time toumiran an& #aha"an$ %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$I gave as much time as possible to inwar&practice an& she& a life ofcomplete celibacy$ %hese sincere efforts of mine with a craving to now thetruth bore fruit an& in course of time I ascen&e& all the inner stages an& Ie9perience& 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 "oyan& 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$I went to 'is 'oliness at *ahore to spen& my ma9imum time in 'iscompanionship$ 2uring my stay with 'is 'oliness, I always trouble& him withneveren&ing questions an& queries$ >ne &ay I place& before 'is 'olinessthe main agony of my heart in these wor&s, @)y /o&, I have traverse& manyin *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 tosee myself an& now the sublime goal of +a&haswami)att$ 'ow an& whythe goal of +a&haswami)att &iffers from that of other religions< I yearn to

e9perience the &eclare& supremacy of +a&haswami faithmyself$ 'is'oliness assure& me that he woul& answer my questions the ne9t &ay$


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)y an9iety increase& an& I very eagerly waite& for the ne9t &ay$ It was2ecember D:, 1518$ 'a=ur 2ata 2ayal 4i calle& me in his room$ I was alrea&ywaiting for the moment$ I went insi&e$ *oC 'a=ur 2ata 2ayal 4i with strangeblen& of affection an& regar& place& in my han&s one coconut, : pieces,ma&e a long frontal mar 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 seeers an& initiate them into path ofantmat$ In &ue course, your own atsangis will prove as your @%rue/uru$An& it is through your e9periences with them that the &esire& secret ofantmat woul& stan& reveale& to you$ %ouche& by these wor&s, Ie9perience& both "oy an& sorrow within me$ 'is 'oliness note& both thesee9pressions on my face an& ase& for clarification of these e9pressions$ Ihumbly sai&, @Bour 'oliness$ I am myself ignorant of the %ruth, how can I lea&others on this ublime pathF attraction for other spiritual seeersin #agh&a&$ I came to be regar&e& as @)A'A%)A, while some chose me tobe their (spiritual )aster$

In 1515 A$2$, I was poste& to Iraq$ %he aboriginal inhabitants (nown 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$%he rebels ma&e a heavy attac on 'ami&ia +ailway tation, ille& the entirestaff an& set the buil&ing on fire$ )ilitary force from my +ailway tation wasrushe& to 'ami&ia$ I was also or&ere& to tae the charge of 'ami&ia +ailwaytation as tation )aster$ >ur sol&iers (In&ian army lai& &own wires in thetrenches an& occupie& their positions$ Fierce fighting continue& an& therewas a heavy loss of life on both si&es$ At 'ami&ia we were left with a corps of: sol&iers an& one ube&ar )a"or$ %he rest of the army was sent to 2ivaniato confront any attac there$

;ith the fall of the night, the rebels attace& us$ >ur sol&iers though lessin numbers fought bac$ >ne of our sol&iers was woun&e& while casualties


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on the opposite si&e were very heavy, because they fought on offensive whilewe were in &efensive positions$ As the firing cease& for some time, ube&ar)a"or came to me an& ase& me to convey to our hea&quarters at 2ivania,that we were short of ammunition$ An& if we ha& to face another such attac,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& themessage 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 shaen withthe fear of &eath$ In these very moments of fear, the 'oly Form of 'a=ur 2ata2ayal 4i appeare& before me (I was all awae an& sai&, @Faqir worry not, theenemy woul& come, not to attac, but to tae away their &ea&$ *et them carryaway their &ea& sol&iers$ 2o not waste your ammunition unless the enemycomes too near to your trenches$ I sent for the ube&ar )a"or an& tol& himabout the appearance of my /uru an& his &irections about the enemy$ %he

ube&ar)a"or followe& the &irections of 'a=ur 2ata 2ayal 4i$ %he enemy"awans came an& carrie& away their &ea& without attacing our positions$ #ysi9 o-cloc, in the morning, our airplanes came an& they air &roppe& thenecessary 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 "awansretire& to their barracs$ I returne& to #agh&a&$ %here were many at angisin #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 ase& them, @>ur /uru)ahara" 'a=ur 2ata 2ayal 4i is at *ahore$ I am not your guru$ ;hy &o youworship me


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many poems in or&er to &ispel my ignorance$ At that time, I &i& notun&erstan& them$ #ut to&ay I un&erstan& an& reali=e how much ignorant Iwas$ '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 crae 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 passivethoughts, because I use& to consi&er myself as the greatest sinner$ In anotherpoem 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 Iun&erstan& them are asJ

1$ Bour name is Faqir (aint$ #e true to your name$ 2o not loo at thefaults of others$ Instea& have pity upon the helpless, ignorant an& the

wea$ ;ith your love an& affection help them out of this sphere of 3alan& )aya, gui&ing them to their +eal 'omewar& 4ourney$


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D$ Bou have come blesse& with a form, which is really won&erful an&unique$ Bour mission is @;elfare of the 'umanity$ +emove the wallswhich &ivi&e the humanity an& tell the entire manin&, how it can livea happy an& peaceful life$

$ *iberate the &eserving amongst them from the cycle of life an&&eath$ #e their gui&e an& tae them to the state of Nirvana$

In 15DD A$2$, I went bac to #agh&a&$ For about 1. years (15DD155 Istaye& away from &elivering spiritual &iscourses$ 'owever, if any &eservingin&ivi&ual approache& me for gui&ance, I &i& not initiate him an& tol& him toconcentrate 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 Imust say the %ruth (at least up to a point I ha& nown it$ If I were to remaintrue 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 &evoteesin moments of physical, mental an& spiritual &ifficulties$ An& if I &o that, thelove, &evotion an& faith (blin& faith of people for 'is 'oliness 'a=ur 2ata2ayal 4i )ahara" woul& stan& re&uce& in all its &imensions$ %he offerings inash 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 timeto come, so that the +a&haswami 2ham (spiritual centre of 2ata 2ayal maynot suffer any loss to me$

I waite& for the proper time to come$ Gver since 1515 A$2$, I ha& a verystrong &esire to &isclose the secret an& let the worl& now about all types ofmanifestations within an& without$

In 158 A$2$ before, 'is 'oliness 'a=ur 2ata 2ayal 4i she& off his mortalframe, I sent him a telegram with the following resolution, @I solemnly promisethat I shall sprea& the %ruth to the worl& to the best of my ability an&circumstances$

'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 boos, both commentaries$ %he first was on'i&ayat Nama with a chapter on @A+#A'AN written by wami 4i)ahara" an& the secon& on @#A+A)AA$ %he former has recently beenren&ere& into Gnglish un&er the title, EBogic !hilosophy of the aints$ oonafter the publication of those boos, I presente& two copies of each to 'a=ur#aba awan ingh 4i )ahara" of #eas$ 'a=ur #aba 4i wrote to me, @I havegone through the boos$ Bou are a true Faqir (aint$ Bou are &oing highly

&esirable service to the +a&haswami)att, which I an& other /urus with ourcenters, have faile& to ren&er$


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#ut, still, I remaine& un&eci&e& about what I shoul& &o< #ecause I ha& aluring 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 againstme$ %hus in 157D A$2$, I got leave an& went straight to 'a=ur #aba awaningh 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=ur2ata 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, tae this bur&en off my conscience, so that I may getrelease& from the sin of &isobe&ience to my /uru$ 'a=ur )ahara" place& hisloving han& on my bac an& sai&, @Faqir, I coul& not &isclose the truth in itstotality, because of two reasons (i atsangis in general &o not &eserve it, (ii Iam boun& by the institutional e9igencies$ 'e further sai&, @Bou &o yourassigne& &uty fearlessly$ I shall be at your bac un&er all circumstances$

ince then, I have been &oing the wor of atang an& writing of boos onmy personal e9periences an& observations$

#y 157D A$2$, I ha& initiate& about twenty two &isciples to the path ofantmat$ %hereafter, I have not initiate& anyone on the tra&itional metho& ofinitiation$ ;hy< A la&y from 4abbal accompanie& by her husban& an& threechil&ren came to see me at Fero=epur, where I ha& taen a service as 0$2$$in In&ian +ailways$ he was a great &evotee an& her spiritual practice was onthe secon& centre of me&itation i$e$ @%+I30%I, where she use& to visuali=emy 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 tae most of my time an& I feel &isturbe&$ Ienquire& 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 regularconcentration at %riuti$ As such, her &esire (to get more time for her spiritualpractice was to be fulfille&$ %his is the law of nature$ o, there was no wayout e9cept the one, that she shoul& be relieve& of her chil&ren by nature$#efore leaving she bowe& to me an& I sai&, @Bour wish will be fulfille&$ ;henshe left with her husban& an& chil&ren, I tol& my frien& !t$ ;ali +am (whowas sitting with me that all the three chil&ren of this la&y woul& &ie$ )yobservations became true$ ;ithin a perio& of nine months all the threechil&ren &ie&$ I was shoce& an& thus I stoppe& to initiate e9cept those whoha& a pure min& an& a strong &esire for selfpurification$ %he practicefollowe& by the present /urus to impart name to every %om, 2ic an& 'arrywithout stu&ying the propriety of the initiate& is proving very harmful to the

&evotees$

>nce, I happene& to visit Agra an& I got one boo entitle& @!+G)#ANI


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revolte& against /uruism$ #ut there was no way out$ %ears rolle& &ownmy eyes an& I lost myself in prayers$ In moments I lost consciousnessof all aroun&$ 2uring these moments of my prayer, I hear& a voice fromwithin @*0% AN2 !GAG NG?G+ %AB %>/G%'G+$ I got theanswer 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 oftime 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 manin subtle form an& urat is /o& in human bo&y in casual form$ %hosewho &o not now the art of mo&erate an& controlle& living in all thesestages, they can never attain peace$ %he seeers of spirituality mustcontrol their passion an& protect their semen$ )any young men an&

women come to me for blessings$ ;hy< %hey have not nown theimportance of celibacy$ %hey waste their vital energy before attainingthe age of maturity an& thus they suffer from mental an& physicalailments$ %hen )ahatamas, no /uru an& not even the /o& can grantpeace of min& to an in&ivi&ual who has not learnt to master the instinctof se9$ >ne shoul& use his semen only for begetting chil&ren an& forthe continuity of human race an& not for se9ual pleasures$ ;omen arecompanion of men, but are being consi&ere& as the mere tools ofsensual 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 cornerstone of my life$

$ I have live& a very har& an& honest life$ )y pay use& to be verymeager in those &ays an& it was great &ifficulty that I use& to meet outmy family requirements$ 'owever, I &i& not a&opt any unfair means tosupplement my income$ 2uring off &uty hours I use& to wor in abriciln near )iani +ailway tation$ hri +am 4i )al was the ownerof that briciln$ 'e use& to pay four annas (a &enomination ofcurrency only for bringing out the brics from the iln$ %hen at railwaystation, &uring off &uty hours I use& to wor as coolie$ For carryingone 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 thoseo&& "obs rather my har& an& honest earnings always gave me innerstrength an& moral courage$

7$ %hroughout my life, I have never use& any un&esirable metho& to

supplement my income$ Not to tal of accepting bribe (Kwhile therewere many chances in any form I never use& the official stationery formy private use$ )y father was a constable in the In&ian +ailway an&


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ever since I came of age I stoppe& to tae foo& at his place$ >nce,when my father was poste& at !in& 2a&an 3han railway station, hefell ill$ I went to see him after crossing the river 4helum$ )y fatherase& me to have my meals with him$ I ma&e an e9cuse an& sai& thatI &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 themeantime an ol& classfellow of mine came into the hotel an& he sawme eating there$ 'e went to my father an& casually tol& him that hesaw me taing my meals in the hotel$ Father felt very much annoye&an& he came to me the ne9t morning to now the reason of eating athotel an& not with him$ I tol& my father @father, you are in the&epartment of police an& you accept bribe, therefore I &i& not taefoo& with you$ From wor&ily point of view this act of mine was notgoo&$ !erhaps I shoul& not have &one lie this$ It was nothing but my

ego$ #ut my father never accepte& any bribe in his life$:$ I was marrie& at the age of 1 years$ In hills, the bri&egroom iscarrie& in a &ecorate& palanquin$ At the time of my marriage, I too wasbeing carrie&, I felt great pleasure an& praye& to /o&, @)ay I bemarrie& again, so that I may en"oy this pleasure of palanquin again$%he result of my prayer was that my wife &ie& after sometime$ )ysecon& marriage was arrange&$ I was again ma&e to sit in thepalanquin$ %hen the ol& scene of my first marriage flashe& to mymin&$ I repente& an& instea& of en"oying the palanquin, I felt unhappy

an& sa&$ As you thin, so you become$ Bour earnest &esire is sure tobe fulfille&C it may be goo& or ba&$

6$ I often as parents, that they shoul& not beat their chil&ren becauseI now the result of beating the innocent ones$ I was stu&ying in the

:thclass$ I ha& my younger brother name& ;a=ir han&$ 'e was verysmall an& I ha& to carry him when my mother was to coo or &o somehousehol& wors$ )any a time I was beaten for him$ >nce I wascarrying him an& playing with him$ u&&enly, my foot hit something

an& I fell along with my brother$ ;a=ir han& starte& weeping$ )otherhear& him an& came running$ he gave me five severe blows, as if itwas my fault$ he again gave ;a=ir han& in my han&s an& &irecte&me to eep him in playful moo&$ I came out, with my brother in myarms$ I still remember that place, where I stoo& an& praye& to /o& inthese wor&s, @>L /o&, I am beaten for this chil&, either ill me or taehim away$ ;ithin three months my brother &ie&$ )y teachings arebase& upon my practical life$ I &o not say anything, which I have note9perience& or reali=e& myself$

.$ In goo& ol& &ays, boys an& girls ha& no nowle&ge of each otherbefore their marriage$ At the time of marriage, there use& to be oneceremony, accor&ing to which bri&e an& bri&egroom were ma&e to


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see each other from behin& a curtain an& they were ase& topronounce the name of each other at once$ %hereafter, in the capacityof husban& an& wife they were not suppose& to name each other, Itoo was ma&e to go through this tra&itional ceremony$ After the faceseeing ceremony, I was tol& to pronounce the name of my wife as

3aro&hu (horttempere&$ As I learnt her name, it struc to my min&that, I shall not be able to pull well with her$ #ecause, accor&ing to theteaching of 'a=ur 2ata 2ayal 4i, name has its impact upon thein&ivi&ual an& I thought that she must be very short tempere& an&quarrelsome in her nature$ #ut there was nothing lie that$ 'owever,her every act though goo& an& satisfactory never please& me$ henever annoye& me$ he atten&e& all the househol& wor nicely$ #ut tome she always appeare& as if on quarrelsome moo& because I use&to remain preoccupie& with this thought, ever since my marriage an&

the name pronouncing ceremony$ 0ltimately, I wrote to 'is 'olinessabout 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 thining about my wife$ Allnegative thining vanishe& an& I live& a very happy an& content life with mywife$

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 policemansitting by my si&e$ 'e was fanning me$ I ase& him, @;ho are you


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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 anoble an& honest life$ I invite& him to my home, serve& him foo&$ 'e&i& live a change& an& happy life$

5$In her ol& age, my wife ha& &evelope& heart trouble an& sometrouble in her teeth$ ometime, bloo& use& to come out of her teeth$o &uring moments of trouble, sometimes she use& to say very harshwor&s to me$ #ut I never felt her wor&s because )aharishi 4i-samsaras ha& great impact upon my min&$ 2ue to my spiritual bentof min&, for a long time I ha& been in&ifferent towar&s my wife$ >nce, Icame on annual leave an& went to 'is 'oliness for 'is 2arshan$ 'e&irecte&, @#ring your wife along with you, otherwise I shall not meetyou$ >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 ase& me, @;ho is she


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11$ I was in prime of my youth when I went to #agh&a&$ I staye& in#asra#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& greatbeauty, thus I avoi&e& visiting the cities so that my min& may not &ragme &own$ >ne &ay, I was sitting all alone in my quarter Number '$!

III$ %he &oor of my room ha& a bamboo grill$ From within my room, Isaw that two beautiful women were hea&ing towar&s my quarter$%hose women generally use& to visit our camp for meeting theirfrien&s an& to en"oy with them$ >n seeing them at a &istance I shutmy &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 canbelieve the woring of min& an& who can &are to live free from it< %hismin& is not to be believe&$ It can bring you &own to the lowest ebb inmoments after taing you to the highest glory$

1D$ >nce I was poste& at )iani +ailway tation as tation )aster$ Atrain from #hera arrive& in$ A young, beautiful an& well&resse& girlalso got &own from this train$ As I was on the gate, she han&e& overto me her ticet$ #ut as I saw her, my min& went its way$ In or&er tocontrol my min&, I slappe& my face in the very presence of that girl$'owever, that girl went away$ I &i& not now who that girl was$ #ut thegirl new my mother$ he &irectly went to my mother an& tol& aboutthis inci&ent$ ;hen I came home, my mother enquire& as to why Islappe& my face when that girl han&e& over to me her ticet$ I sai& to

my mother, @)other, now I am of age, please &o not as me suchquestion$ aint 3abir has writtenJ

I #resumed, mind as dead,

it became &host, after death,

Becomin& &host, it follows me,

It is such an undutiful son1

1$ ;hen I marrie&, I ha& a &esire that my chil&ren shoul& not havelust, anger, gree&, attachment an& ego (because these five areconsi&ere& as the enemy of the in&ivi&ual$ I wrote to 'a=ur 2ata2ayal 4i )ahara" about my &esire an& praye& for his blessings$ 'is'oliness replie&, @;hatever you wish shall happen$ I was blesse&with a &aughter$ At the time 'a=ur 2ata 2ayal 4i was away toAmerica$ I visite& his hut at *ahore an& bought home all his worn outclothes, because I was very much emotionally attache& to 'a=ur 2ata2ayal 4i )ahara" an& 'is belongings$ I han&e& over those clothes to

my wife an& ase& her to wrap the newborn chil& in them$ %he samewas &one$ %he result is that my &aughter is as I wishe& her$ heremains happy in the worn out clothes, where as there is no &earth of


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new clothes for her$ he woul& stitch the ol& ones an& continue towear them$ 'er mother &ie&, but she e9presse& no attachment withher$ %his is the result of my own ansaras an& &esires for my chil&$Bour thoughts an& ansaras are carrie& to the womb of your wifealong with your semen$ 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 IFB>0 )0%, !+>+GA%G ;I%' %'G IN%GNG NGGI%B >F!+>+GA%I>N$

I tell you another instance of my life regar&ing procreation of betterchil&ren$ I ha& no male chil&$ I cherishe& a thought to procreate anhonest, obe&ient, intelligent an& noble son$ I &i& get a son withvirtuous an& noble thoughts I aspire& for him$ 'e has never given achance 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$ M as monthly pay$ 'e has so much regar&s forme that he &oes not sit in my rishaw$ 'e &oes not allow my servantto wor for him$ %hese instances of my life are being written for you sothat 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 himtoo 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& wea

thining$ 'e use& to say, @Faqir, you shall be the greatest amongFaqirs$ 'e always encourage& me an& the result is my presentposition$ 'e wrote a lot for me, but here un&er I repro&uce 'is lastwriting 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,


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(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 realie,

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,


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I am, #roud of thee,

6ee will illuminate the +ama,

It is the voice of my heart1

In 15 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 largenumber of people, atsang was arrange&$ In that general sat sang 2ata2ayal 4i sai& to me, @FAHI+, %'G %I)G 'A** 'AN/G$ %'G%+A2I%I>NA* ;AB >F !+GA'IN/ 'A** N>% #G AG!%A#*G %>%'G !0#*I$ %'G+GF>+G B>0 )0% 'AN/G %'G )>2G >F!+GA'IN/ #GF>+G *GA?IN/ B>0+ !'BIA* #>2B$ In obe&ience tothe comman& of my at/uru I am oblige& to spea 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 &ifferentplaces an& at &ifferent times$ ome saw me in their waefulness an& whileothers 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 newabout these instances, until I was tol& or written to$ ;hat is the secret ofthese manifestations+GA%G F>+ %'G A3G >F!+>+GA%I>N$ 2> N>% !+>20G 0NA**G2 F>+ 'I*2+GN$;>)GN A+G N>% A %>>* F>+ G0A* GN4>B)GN%, #0% %'GB A+G*IFG !A+%NG+$

H() *( !CHIE+E *HE FI,!L 'ELE!SE

In the west, scientists have ma&e e9periments on &ying men$ %heyplace& &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 ofsomething 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 weightof the bo&y ha& &ecrease& an& the &ecrease of weight range& between : to1: grams in &ifferent such cases$ %his &ecrease of weight in bo&y proves thatthe subtle element (call it @self or soul of man, which left the bo&y, ha&weight$ Now, a thing, having weight cannot go beyon& the gravitationalsphere 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 hasweight< It is because the &ying man ha& attachment with the gross matter inone form or another$ o I say that you may &o inwar&practice (Abhyas all


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your lifetime, give alms, help others an& &o noble &ee&s, but if at the time of&eath, you @self while leaving the bo&y &oes not achieve the state ofweightlessness by giving up attachment for gross matter in any form, let it benown for certain that you woul& not stan& release& from the cycle oftransmigration$ Bou may have been a great &evotee$ Bou may have been

listening to the unbreaable soun& (haba&a an& &welling in the stage oflight within$ %hey will all stan& no guarantee for your release from the bon& ofbirth an& &eath$

Now, let me &efine the attachment for grossmatter$ It covers yourattachment with your property, father, mother, wife, chil&ren, +ama who wasborn in Ayo&hya, 3rishna who was born at )athura an& your /uru whom youbelieve to be a human being$ If a form of any of these appears or manifests toa &ying man, then thin not that the &ying man has crosse& the sphere ofgravitational pull of earth or attaine& release from @3A* an& @)ABA$ %he

entire 'in&u !hilosophy is base& upon this principle of attachment$ A followerof anatan 2harma is a&vise& to renounce the worl& an& become a anyasiin the last phase of his life$ %he sure, unmistaable an& scientific was to attain@)>3'A is that a seeer must attain perfect &etachment from the bo&y,min& an& soul$ A bir& spans wings to have flight in the sy$ %he soul mustshe& away its attachment for everything on this earth to reach its sublimeabo&e$ %his is the core of ant)att, +a&haswami )att an& anatan2harmaan& this teaching I impart to those who come to me for this purpose otherwiseI 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$ ;hilenowing I lea& my life as if I now not$ %he entire creation is a game of onupreme !ower$ ;hatever we see, feel or now is a mere play of thatupreme!ower$ ;hatever happens goo& or ba& or beyon& these both, iswithin '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 nowle&ge (gaine& through mylifelong research, I remain &etache& an& &o not i&entify myself with the trinityi$e$C bo&y, min& an& soul$ I always eep myself busy (wor is must in life withselfless service to manin& in various ways$ Inwar&ly, I remain conscious ofmy @G*F an& resigne& ('A+NA/%A) to the upreme*or&, beyon& theregions of the gross, subtle an& casual$

Autobiography of Faqir

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