Naqshbandia lineage of Fatehgarh

“NaqshMuMRa” is an abbreviation used for a spiritual denomination titled as ‘Naqshbandiya-Mujaddadiya-Mazahariya-Ramchandria’. It is a great socio-spiritual renaissance, bringing up the concept of ‘human integration’ and universal citizenship’, from sixteenth century onwards with the entry of a Great Sufi Saint of Afghanistan, Khwaza Baqi Billah (1515-1592) requiescat in peace (RIP), a great pillar of ‘Naqushbandia Tariquat’.

 

The ‘Naqushbandia Tariquat’, its name came into existence after the name of a Great Saint Khwaza Bahauddien Naqshband (1318-1389) (RIP). Khwaza Baqi Billah (RIP) was directed in a vision to leave home and go to India. There he had to initiate a very great man into the ‘order’, who ultimately came here in India and initiated (performed the ceremony of Bay’t by taking his hand into his hand) Imamrabbaani Mujaddid Alf-i-sani Shaikh Ahemad Faruqui Sirhindi (now in District, Fatehgarh Saahib, in Punjab). The later was then very young and quickly went through all the stages of the Mystic journey, and reached such hights that even the ‘Khwaza’, his Spiritual Guide, used to sit in a corner amongst the other disciples and used to drink the nectar of the Spiritual bliss coming through the Great Mujaddid-Alf-i-Sani’s esoteric transmission.

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

His dream subsequently took shape when a lineal descendant of the celebrated Saint Hazrat Mirzaa Jaanjaanaa, namely Hazrat Maulaanaa Fazl Ahemad Khaan Saahib (Huzur Maharaaj) RIP, of Qusbaa Raipur (Kaimganj) District Farrukhabad, initiated Mahatma Ramchandra Ji (Laalaaji) in to the order without conversion into Islam. He also, subsequently declared him his Khalifa by granting permission to initiate men and women with no discrimination of any sort, i.e., like caste or religion etc. In addition, subsequently, the ‘Order’ got its further expanded-name of ‘NaqshMuMRa’. Naqsh; stands for ‘Naqushbandia’, ‘Mu’ for ‘Mujaddadia’, ‘M’ for ‘Mazahariya’ and ‘Ra’ denotes ‘Ramchandariya’. Thus, it completes the new denomination –“Naqushbandia, Mujaddadia, Mazahariya, and Ramchandariya”.

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

Hazrat Maulaanaa Fazl Ahemad Khan, RIP, wrote a short and sophisticated personal memoir, in a book to commemorate his Spiritual guide- Hazrat Maulaanaa Ahemad Ali Khan (Khalifa Ji Saahib). The name of the book published in Urdu phonetic, by him is “zamima Haalaat Mashyaq Naqushbandia Mujaddadia Mazahariya”. The Preface of this book reveals about the “Zamima” that the writer had a good collection of biographies of the Naqushbandia-Saints and wanted, initially, to publish in a book of voluminous magnitude; the descant in the natural order of succession. However, in the mean time, he learnt about a book containing the same material published in quite an appropriate get-up under the title of “Haalaat Mashyaq Naqushbandia Mujaddadia”, compiled by Maulaanaa Mohammad Hasan Saahib (resident of Kota, Kiratpur, and District- Bijnor). There after, he changed his mind and published his work as an ‘appendix’ of Maulaanaa Hasan’s book, consisting the life and works of the remaining three, i.e. (1) Hazrat Maulaanaa Shaah Muraadullaah Khan Sahib, RIP, (2) Hazrat Say’d Abul Hasan Saahib Nasirabaadi, RIP, and (3) Hazrat Say’d Khalifa Ahemad Ali Khan Saahib Mauarshibadi, RIP, As a result of this the book written by Maulaanaa Mohammad Hasan, including its appendix written by Hazrat Maulaanaa Fazl Ahemad Khan Saahib Raipuri, RIP, makes the “Shizr- Sharief” (genealogy) of “Naqushbandia-Silsilaa” complete up to that date, chronologically, right from the Prophet of Islam up to Hazrat Khalifa Ahemad Ali Khan Saahib, RIP.

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

According to Dr. Md. Hanif of Lakhimpur (UP), India, the significance of the denomination, Naqushbandia title thus has its explanations like-
- Naqsh; symbol, impression, print, mark or engraving,
- Band;  (i)   One who acts as a binding agent,
               (ii)  One who binds the symbol, and
               (iii) One who prevents or purges heart from the harmful      
                         impressions acquired by the men.

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

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

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

Not only this, he who is known as Laalaaji had implanted the seed of true Sufism in his lifetime only and which is blooming now in his third generation, by means of de jure heir of this ecstasy and trance, in ‘Laalaaji Nilayam’.
Nisbat

Some of the Spiritual descendants in the ‘Laalaaji’s lineage’ are neither able to sever their connections with the cloister named as ‘Laalaaji Nilayam’ nor they are able to become an epitome of renunciation of the Laalaaji’s idol. This is because the Mission of the current generation is somewhat else. As a result, the self declared Gurus are standing at a bipartite-road. On the one hand, they have a great empire they have created through their ‘sales and marketing skills’ in the name of spirituality and on the other hand they have magnetism of Laalaaji’s love and its magnitude.

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

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

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

“Fana itnaa main hoa jaaun Teri zaat-e-aali mein;
Mujhe dekh le koi aur tera deedaar hoa Jae”.

(Let me annihilate to such an extent in thy glorious reality that if one looks at me, catches the glimpses of thee)

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

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

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

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

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

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

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

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

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

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

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

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