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Khawajah Naqshband (d. 1389 CE) organized the Naqshbandiya Order at Bukhara (Central Asia). This order continued further naming after Hazrat Sheikh Ahmed Sirhindi, known as Mujaddid Alif Thani literally: reviver of the second Muslim millennium), a successor of Khawajah Baqi Billah, who introduced the Order in the Indo-Pakistan sub-continent. He is the 25th after the Prophet Huzoor Muhammad, as given in the “Golden Chain” (Shijra Sharif) . The next great pillar of the order and the 29th in the hierarchy is Hadhrat Mirza Mazhar Jaan-I-Jaanan Mazahariya. And, thus concluding the ordered entity of the theology by giving it a cosmopolitan odour is none other but Hazrat Maulana Fazl Ahmad Khan Sahib Raipuri (Kaimganj Farrukhabad), who initiated Laalaaji (Ramchandra of Fatehgarh UP) after performing the spiritual Bay’t (oath of Allegiance), but without formal conversion into Islam.- This event created a wonderful history in the hierarchy of Sufism, the gateway to NaqshMuMRa, the new name in the realm of mystics. 

WHO AFTER MAHATMA RAM CHANDRA JI (LAALAAJI MAHARAJ) :

Mention of Mahatma Jagmohn Narayn in ‘Divya Kranti Ki Kahani’ {The Autobiography of Revered Laalaaji Maharaj)

"Mathanni [my real cousin's younger brother, Chiranjeevi Krishna Swarup] is a doctor in Malwa State. Had to visit them twice too. There was also connecting with people. Later in Malwa and Gujarat areas, due to a decline in time and health, Chiranjeevi Jagmohan Narayan had to go alone many times. ""

"According to the story of a great mason Sahib [Shri Jagannath Prasad] of the same place, Jagmohan's tricks and his importance (Mehboob = Lovepatra), the Raajaa Sahib Sahib was so mesmerised that he should not ask anything. When Jaggu Babu [Chiranjeev Jagmohan Narayan] reached the house of Rajmistry Sahib, it was known that he had gone to the inauguration ceremony of a big club in the state. So he [Chiranjiv Jagmohan Narayan] thought, let's go there and he immediately followed his decision. े The same were walking away in their favourite outfit [sherwani, bangle pyjamas and their favourite coloured turban on their head]. There was no one together, there was a highway so there was no other mental stress etc. In such a way he had this whole personality at the full peak of his magnetism. " ... ... ... 

As narrated by one Shri Jagannath Prasad, popularly known as ‘Daa Sahib’

Here in the subject document, ie, the ‘Vasihat Nama’, Laalaa Ji Maharaj has metioned himself as - ‘Faqir’. This word - ‘Faqir’ is not meant for a ‘bagger’, but actually is within the meaning of Holy Quran. According to which a ‘faqir’ is a person who has subsistence for self and family for some time; and Miskin [दीन, असहाय, विनम्र] is one who has no subsistence even for one time. In Tasawwuf, a faqir is one who has lost his self. An Apostolic Hadith says; “I take pride in faqiri and faqiri is from me” [Al-faqru fakhri wal faqru minni]. Another Hadith says : “faqr is the blackening of the face in the two words”. [al-faqru sawadul wajhi fid-darayan]. When the face is blackened, it disappears. Hence a faqir is one who is self annihilated, even in this case.

It is said that question of ‘khilafat’ [inheritance] was, in the first instance, determined by the answer given to the question of ‘Fana’ and ‘Baqa’.

When it was announced that the Prophet [Peace be on Him] had departed this life, the people gathered together at Thaqifa Bani Sa ‘ida, and went up to all His cousin and son-in-law [husband of His beloved daughter Fatima], and said : “what is your vision of God?” He said “I do not see shay, but I see only God.” Then they went to Othman, another son-in-law and put the same question to him. He said : “I do not see shay, but I see God after it .” Then to Umar, he said I do not see shay, I see God before it.” I Then they went to Abu Bakr. He said : “I do not see shay but I see God along with it.” Now about the time of the demise of the Prophet, there were 1,44,000 companions, [according to the article on “Ashab” in Hughes “Dictionary of Islam”]. The electorate thought that although the “vision of God” of Ali was the most perfect, yet it was too impracticable to steer the ship of the state, and so they elected Abu Bakr, who had both the Rabb and abd in view at the same time, to be the first caliph [The chief ruler in certain Mohammedan countries, who is regarded as the successor of Mohammad, peace be upon Him] of Islam.

Vibrations brought about by Love gave rise to sounds which were the sounds of letters, and these sounds manifested themselves as asma-i-llahi. Like in the case of heavenly bodies in astrology, each sound, ergo, each letter of Arabic alphabet represents an ism. If, therefore, an amulet is prepared, consisting of particular letters, the asma represented by these letters must find their manifestation. The idea therefore is that a theurgist or Mashshayikh who has selflessly practiced in this art, can bring about a particular desired effect, by the manipulation of the Arabic letters. He is supposed to have permission from his Pir who grants him the same, after he is fully satisfied about the moral character or selflessness of his murid; the same precaution as is taken in the case of teaching Hypnotism or Mesmerism.

Taqmil  = ‘Perfection’ .  ‘Ijazat’ 

God … … … [01] ‘Fear’, and  [02] ‘Wonder’

Relevance of the question : 

Shri Laalaa JI Maharaj was a realised soul having become one with ‘Brahma’ [the God] and become tranquil in spirit, in accordance with the verse 54, Chapter 18th of Bhagavat Gita, which reads as under - 

“ brahmabhutah prasannatma 

na shochati na kankshati ;

samah sarveshu bhuteshu 

 madbhakatim labhate param.”

[Having become one with Brahman, and being tranquil in spirit, he neither grieves nor desires. Regarding all beings as alike he attains supreme devotion to Me.]  

Laalaa Ji had realised this state of ‘Bliss’ and described in his words as under - 

““Perfection as a human being lies in the fact that having entered the realm of ‘Fana-fil-Allah’ [the state of absorption in Truth], one is firmly rooted in ‘Baqa-Billah’” 

The purpose of human life is to get absorbed and be firmly rooted in Truth, which is the ideal and the perfect state. Having travelled through the path, when one enters the domain of Truth, it is known as ‘Salokyata’ and ‘Samipyata’ i.e., the ‘state of being in the abode of Truth’ and the ‘state of Nearness’. This is also called as entering into the state of ‘fana’ (absorption or dissolution of self). ‘Sarupyata’ (attaining the same form) is called ‘Baqa’ and ‘Sayujyata’ (union with the Truth) is called ‘Baqa-dar-baqa’ or ‘Baqa-Billah’. Moving ahead on the path observing and experiencing various states is called ’Sair’ (the journey). But then getting firmly rooted in the Truth being the real objective, the greatness lies in concentrating entirely on that objective. Traversing the path observing and gaining experiences of various stages is not comparable to the former. In‘Wasl’ (meeting the Beloved) means withdrawing entirely from all worldly objects and focussing one’s attention towards the God and getting absorbed in His thought. Meeting the Beloved or ‘Yoga’ (getting united) is the state of first getting detached from worldly objects, garnering such devotion where there is no colour, no form no name and then getting absorbed in that which is the root of all roots; no dependence on anything and be one’s own Aadhar [support]. 

The First Stage

“The first stage on the path of perfection is being completely oblivious of self and surroundings, which is also the state of the dead but in death there is no presence whereas in this state, one is in the presence of Truth.”

         The first stage of this state of absorption (‘fana’)is being completely oblivious of the self and withdrawal of attention from the sense organs. Such a withdrawal of attention from the sense organs is akin to the condition of death. The difference between this state and death, however, is that in death there is nothing, no presence of anything before the dead but in ‘fana’ there is the ‘state of presence’, which means such a state of oblivion that one is completely absorbed in the One, he is aiming at and for the rest one becomes like dead. This is the ‘state of Presence’ [Huzoori].

Laalaa Ji, even after his total merger in God, did not accept that stagnation in the Supreme-bliss, instead, he engaged himself in the same job which is done by Him. And for this purpose Laalaa Ji was sent on this earth. The theme of this truth is that Laalaa Ji would not accept ‘liberation’, unless the last person in the queue had achieved that state. 

Laalaa Ji Maharaj used to address his Spiritual Master, Hazrat Maulana Fazl Ahmad Khan Sahib Rahmat Ullah Alehi as “Huzur Maharaj” [presence of a very high authority]. He had once said Laalaa Ji in very tender voice, “My dear son, Puttu Lal [he used to address Laalaa Ji in love, he had for him] ! What ever and how so ever it be, you should convey the mission of  the ‘Buzurgane-e-Silsila’ [the great Masters of this hierarchy] to the people of the world, so that the wretched, distressed and weaker people may also be able to find a way to make progress and seek salvation.” He had also taken a vow from him as ‘guru-dakshina’ [a fee or gift given by a disciple to his Master at the time of convocation] that in the name of God the mystic action performed by him [Laalaa Ji’s Spiritual Master] on Laalaa Ji with ‘nishkam-prem’ [unrestrained love] and ‘nihswarth bhaw’ [with no motif] should be repeated by him [Laalaa Ji] for others, without any discrimination. 

Laalaa Ji realised at a later stage that he had, till then, confine himself to the ‘Brahmavidya’ [esoteric knowledge] alone. In most of the sects and schools of thought, social concerns also get associated and programmes to build character and conduct of the ‘Satsangis’ become a part and parcel of it, but Laalaa Ji did not move forward in that direction. He realised it a little later that he should have done something more than what he had done so far, but then that had been left behind. 

During this period, the number of people associated with him [Laalaa Ji] whent on increasing and people had been visiting him and assembling at his residence [now known as ‘Laalaaji Nilayam’] in Fatehgarh. Slowly the number and size and these gatherings went on increasing. By the year 1923 [AD], they started to take the shape of ceremonies and thus during the Easter holidays in 1925 [AD], for the first time a ‘four-days long’ organised programme was held. The thing that astonished him most of that he did not know how and when these congregations came to be called ‘Bhandaara’ [Urs or spiritual ceremonies]. This was an occasion when he [Laalaa JI] started to worry about giving it an organised form. In the year 1927 [AD] some rules were formed, which were published with the name ’Satsangion ke Kartavy’ [duties of associates of this school of spirituality] during the ‘Bhandaara’ that year. It is a different matter to what extent these rules were followed or put in action but they were a matter of discussions and people made commitment to abide by them in their lives. What was expected from people or what changes these rules brought in their lives was left behind, but it raised a strong in his [Laalaa Ji’s] mind that the people sent by the ‘Providence’ who were then under his [Laalaa Ji’s] care, if there was [he feels] even the slightest mistake or shortcomings in their character or conduct, he would not be pardoned. All his efforts wold go waste. In this background, and outline was prepared to ‘reorganise the entire association of this school of spirituality, which was read-out in the ‘Bhandaara’ of 1927.

Perhaps people might not know that he [Laalaa Ji] was a little shy by nature but he liked to experience. Because of this weakness in his nature at times he had met with failures and he had also been rejected by his own people. Till then he had also become used to all that. It was not a vice to be shy but often he had found himself to be submissive and timid. It could be possible that he would have inherited such a nature. In the Bhandaara of 1928, instead of reading it by himself, he asked a boy named Ram Prasad to read the aforesaid written ‘outline’, without disclosing that it was on his [Laalaa Ji’s] behalf. This was read over before the flock. He was, however, not at all prepared to face their reaction. He was shocked to see that, those who were considered as his trusted followers [adherents] and a lot of expectations from them, to whom he used to greet by addressing them as ‘murad’* [one, towards whom the Master/Guru shows his inclination] in place of ‘murid’ [a disciple], they were the ones who were opposing it with full force. They started saying that they had come there only for the sake of spirituality, and instead what all was that about? Already there were a numberless sects and schools; what was then the need of one more?

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*In Sufism ‘fana-fil-sheikh’ means to consider one’s self as existing in the form of one’s ’Sheikh’ [pir]. But to the contrary there have been certain disciples, like Swami Viveka Nanda, for whom, his Master was waiting since long or Sant Kabir, who said - “paachhe-paachhe Hari phirain, kahat Kabir Kabir.” [The Almighty is looking forward to him uttering - ‘Oh ! Kabir, Oh! Kabir}. Such disciples are called ‘fana-fil-murid.]

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It could be possible that they were not aware of the context and the purpose of the article read over to them and they might have entertained some doubts or confusions in their mind or that they might have been prejudiced against the boy who read it over or they might have some bias in their mind. What ever be the cause of such a reaction, instead of going in the depth of the matter, Laalaa Ji considered it better to accept it as God’s will and thereafter he kept quiet.

In this regards, the truth is that, no ‘religion’ till today has a formal organisation nor it is possible to have one. To form such an organisation would mean to destroy the basic idea of ‘religion’. Religion is entirely a personal matter, which has nothing to do with any gathering or organisation of people. Laalaa Ji’s main idea behind the aforesaid scheme, which he wanted to introduce through a written draft read-out in open gathering of the Bhandara was actually had the contention that, there could be social, educational or cultural or other organisations, but not the one related to religion. It is important to know that if there is something to do with an organisation, it would not be ‘religious’. No one can become religious by becoming a part of an organisation. What actually he wanted to induce was that, there is only one God and also there is only one religion. It is the people who have given many names to it. 

There could be some other organisations as well. The thing that he wanted to talk about was an exhortation for awakening and not any organisation related to any particular religion. He was, thereby, not intending to talk about any separate society or for others, but the discourse was, actually,  keeping in view of the people around him. There he was talking about a lot of sickness, disturbances and ugliness every where that any one, who was even a little bit religious, could be prepared to live with the prevailing ugliness, filthiness, foolishness and shallowness. One, who is religious, would not be prepared to let this mismatch and ugliness to continue and at the same time the society may also keep on moving ahead. Any one who would have had even a slight glimpse of religion in his life, he would like a complete change to take place.

A complete change means revolution and the same cannot be brought about, individually; it requires an organisation because when one determines to bring about some change, the force opposing the change come together collectively to oppose it. It is difficult for an individual person or thinker to stand up against them since those who are rowdy who are wrong and who wish to harm others, they are always organised. If, therefore, the good man thinks that there is no need for organisation, in Laalaa Ji’s opinion, he  is strengthening them. This is the basic reason of the good man to fall behind and for the bad fellows to gain increasing strength that the good person tries to find various excuses for getting organised.

In this respect, the theory established by the great Philosopher Gresham, the Finance Minister in the Government of Queen Elizabeth [first] -  that bad money drives out good money; people always tending to hoard good money and spend bad money when two forms of money are in circulation at the same time’ is much contextual.

The topic was not dropped and next year during the ‘Bhandaaraa’ of 1928, Laalaa Ji readout himself a written speech on Friday the 06th April. This too brought no fruit during the life-time of Laalaa Ji Maharaj. 

So long as he was in his physical form, Laalaa Ji did did not leave any note in black & white, in respect of his representative after him, except his ‘Wasihatnaama’ [the Will] dated October 23, 1930”. Of course, there was a letter written by ‘Huzur Maharaj’, Maulana Fazl Ahmad Khan Sahib [Rahmatullah Alehi] address to him [Laalaa Ji Maharaj], the translation from Urdu to Hindi and English reads as under - 

“अज़ीज़मन - बाद दुआ के वाज़े हो कि आपके दो ख़तूत और मनीऑर्डर मौसूल हो कर वइसे इंशरार हुए। अल्लाह ज़ल्लेशानहू तुमको सलामत बकरामात रक्खे। मैं दशहरे के अय्याम में इंशाअल्लाह घर पर रहूँगा। आप लाला चिम्मन लाल पर मेहनत कर के तकमील करा दीजिये। ताकि आपके बाद आपकी जानशीनी करें। मेरी तबीयत नासाज़ थी। इस सबब से जबाब में भी ताख़ीर हुयी।”

[Published by Ramashram Satsang Ghaziabad UP in their HIndi book - ‘Amrit Ras’ ie a collection of Laalaa Ji’s letters.] 

“My beloved one! Let me inform you after blessings that I have received the money-orders and your two letters, which made me happy. Allah, the glorious One, may sower His grace on you. I would be at home during the Dashahara - period. You may work hard, upon Laalaa Chimman Laal and guide him to perfection [attaining full accomplishment] so that he may be your vicegerent after you. I was indisposed because of which there has been delay in replying to you.” 

This letter could not remain hidden from the eyes of the aspiring ones alike Crato [a famous friend of Socrates, who had enquired from him as to how should he be cremated after his death]. And as it was deemed, they along with so many started putting their own claim to be declared as the successor of Laalaa ji, after him. But the said letter was honoured but there was such a bad atmosphere that the aforesaid Munshi Chimman Lal Sahib did not agree to it and withdrawn his name voluntarily.  

In absence of any name coming up anonymously, Maulvi Abdul Ghani Khan Sahib Rahmatullh Alehi, who was the fellow-disciple of Huzur Maharaj, the Spiritual Master of Laalaa Ji came forward and ordained - “Birju [Mahatma Brij Mohan Lal, [the eldest son of Mahatma Raghubar Dayal] will be the successor of Munshi Raghubar Dayal, Jaggu [Mahatma JAGMOHAN NARAIN] will be the successor of Munshi Ram Chandra Sahib [Laalaa Ji] and Ghaffar [his own son] will be his successor after him.” It would also be pertinent to mention here that the aforesaid Great Saint was the Spiritual Master [The Guru] of the remaining family including all the brothers ie Mahatma Brij Mohan Lal, Mahatma JAGMOHAN NARAIN, Mahatma Radha Mohan Lal, and Mahatma Jyotendra Mohan. This Command was given by Maulawi Abdul Ghani Khan Sahib Rahmatullah Alehi on the ’Terhim’ ie, the thirteenth day after Laalaa Ji’s death [when the last of the funeral rite are performed].