Part Two
THE LIFE AND WORK OF
SRI MUNSIRAM BHAGAT
(December 19, 1906 - June 29, 1998)
Bhagat Munshi Ram was born on December 19, 1906, in Sunderpur village of district Sialkot (now in Pakistan) as mentioned by him in his books. His childhood hobbies included wrestling, Kabaddi, swimming, racing, boating and playing on Jodi (a musical instrument with two flutes joined together). His father was Mr. Menhgaram ‘the contractor’. He was an influential person in his village. He had a very harsh temperament. It certainly affected the personality and life of Munshi Ram and drove him to spirituality and devotion. Throughout life, he remained less talkative. The name of Munshi Ram’s wife was Karam Devi. During his stay in Manavta Mandir, Hoshiarpur she was there in Ashram. Bhagat Ji's book ‘नर-नारी’ (Men and Women) contains more information about her. He knew Hindi, Punjabi, English and a little bit of Sanskrit.
His childhood name was Munshiram and his full name was Munshiram Bhagat, the word ‘Bhagat’ being his caste identification in his later life. Originally his caste was Megh (a tribe from Jammu and Kashmir). During the purification movement of Arya Samaj, many Meghs were ‘purified’ and called ‘Bhagats’. They were taken into Hindu fold, included in the Hindu caste system and kept at lower levels of the social ladder. Many of them adopted this ‘Bhagat’ word as their surname and Munshiram became ‘Munshiram Bhagat’ also under the influence of the Arya Samaj movement. However, as a matter of family tradition, his forefathers used to have a Guru for their spiritual needs. Baba Sat Kartar was the first guru to initiate Munshiram much before 1947 i.e. prior to the division of India. He gave this information to Baba Faqir in my presence.
Param Dayal Faqir Chand Ji Maharaj, in his last and final will, mentioned his name as ‘Bhagat Munshi Ram Ji’ (if the order of the words really matters) while nominating him to work in the capacity of Satguru in his place. After passing the tenth class he was sent to Jammu for doing Diploma in Engineering. He passed out the diploma by securing very good marks. Later he got a job as an Overseer in the Public Works Department (Buildings and Roads). Many a times he got postings to difficult places including the tribal areas of Balochistan where getting the drinking water was a problem. In that area, the British and the hat were not tolerated. He worked there with a hat on his head. He also worked at Jhelum, Thatta Basal, Head Marala, Attak, Pindi Keb, Upper Chenab etc.
After coming to Indian side after partition of India he worked at Muktsar, Ferozepur, Amritsar, Mandi (HP), Rampura Phul, Rohtak, Tohana, Sirsa and Bhiwani. While at Tohana, he constructed a house in Chandigarh in the year 1960-61. Also, during his tenure in Tohana, Munshiram while travelling in a bus, heard about Faqir Chand from a chat between two Sadhus/Satsangis who were talking about the best spiritual Gurus of that time. It was in 1963. Munshiram went to Hoshiarpur Ashram and met Faqir. During the very first meeting in his Satsang, Faqir enquired about his job. Kissed him on both the cheeks and asked him to join the Ashram after retirement. Munshiram retired as Sub Divisional Engineer in 1967. On retirement, he directly went to the Ashram of Faqir at Hoshiarpur where he had been permitted to construct his own one-room-kitchen set. Few months later Faqir wanted to know his caste but Munshiram could not and did not respond to his question. It is normal in Hindu Society to ask the caste of a person if his name does not include surname (caste). Here it is noteworthy that, socially, 'Manavta Mandir’ was considered a centre of Brahmins. However, due to the personal influence of Faqir Chand Ji, people from other castes also joined and stayed there. He lived there till 1981 and later left it when the temple atmosphere changed after the death of Faqir Chand Ji.
Coming back to his life in Manavta Mandir, Hoshiarpur, in course of time, Param Dayal Ji appointed him as Secretary of Faqir Library Charitable Trust. He remained Secretary of the temple for 9 years and played an important role as an engineer during the initial stages of construction of the Temple. Then he also looked after the publication work of Ashram’s magazine- ‘Manav Mandir’. He played an important role in the publication of Param Dayal Ji’s discourses and books. While working in the capacity of Sant Satguru Waqt (giver of true knowledge of the time), Param Dayal Ji explained many secrets of Sant Mat. Faqir Chand did make several changes in spiritual education. Those changes are recorded in his literature. Bhagat Munshi Ram has also preserved most of them in his books especially in ‘परम दयाल जी ने क्या शिक्षा बदली’ (What Changes Param Dayal Ji made in Teachings). He was in the association of Param Dayal Ji for 18 years. He was in search of peace and in due course he became a researcher of Sant Mat. He worked tirelessly for the mission of humanity started by Data Dayal Ji and Param Dayal Ji. Param Dayal Ji made the first successful experiment and use of his research on Bhagat Munshi Ram, a truly eligible person, can call him ‘raw material’, for his teachings. On March 20, 1977, Faqir gave him the work of Guru in plenum by giving him a turban, five rupees and putting a holy mark (तिलक) on his forehead. The proceedings of this function were published in the magazine ‘Manav Mandir’, the monthly publication of the temple. Bhagat Munshi Ram, who had attained a Jeevan Mukt and selfless state, however, has mentioned that in fact, Param Dayal himself had been working through him. He has expressed it in these words:
"From March 1977 until he left his bodily frame, I obeyed his orders. There are three things in his order’s - to give Namdan, to instruct the people and give comfort to souls. It is the duty of a master in Sant Mat. Then I used to ask my soul. Can you do this job? The answer from the conscience used to be negative. Then who used to do that? He (Faqir) did himself. If I had the strength to be a guru, I would have made millions of disciples and brought charm to Manavta Mandir. But I did not give Namdan to a single person. Similarly, the work to instruct and give comfort to souls was also his (Faqir’s) work. I did nothing, just obeyed his orders. This gave support to souls in his absence. He had appointed me for that purpose." (from the book Sant Satguru Waqt Ka Vasiyatnama (The Testament of Santsatguru of the time) written by Munshiram.
Through his last will Param Dayal Ji Maharaj, at an appropriate time, appointed Bhagat Munshi Ram to work as Satguru in his place. After Param Dayal Ji relinquished his body, the circumstances of Manavta Mandir underwent changes as have been explained by Bhagat Ji in the book ‘Sant Satguru Waqt Ka Vasiyatnama’. He then moved to Chandigarh and spent most of his time in silence. However, the sense of gratitude and the education imparted by Param Dayal Ji and the duty of 'Satguru' assigned by Faqir could not observe silence. During his meetings with old friends and followers, the interaction invariably included references regarding life and work of Param Dayal Ji Maharaj.
Bhagat Munshi Ram Ji not only practically lived the teachings and preaching of Faqir Chand Ji Maharaj but also preserved it. It would not be an exaggeration if I say that Bhagat Munshi Ram was the first embodiment of changed teachings of Param Dayal Ji. In many discourses, Param Dayal had said that the living (life) of Munshi Ram was thousand times better than that of his own. Later, Param Dayal Faqir Chand assigned Bhagat Ji the work of Satguru to be done in his place. As a leading faculty of Param Dayal Ji’s teachings, Bhagat Munshi Ram himself followed Humanism as propounded by Param Dayal Faqir and carried forward the real mission of Param Dayal. To me the major work of Faqir was to unify Sant Mat and Radhaswami Mat to Sanatan Dharm. His positive expressions gave peace and energy to the hearts. These are shared qualities in both Param Dayal Ji and Bhagat Ji Maharaj. Param Dayal Ji did sometimes use harsh language befitting sages but Bhagat Munshi Ram has nowhere used harsh words. His speech was soft but notes were very high. Whereas, on one hand, it was his personal quality, on the other hand, it was a complementary function of Param Dayal Ji.
Munshiram Ji regularly sent his own donations to Manavta Mandir, Hoshiarpur in addition to the donations/offerings made to him by visitors and Satsangis. All the visitors were offered a cup of milk in accordance with the wish of Munshiram Ji. All eatables offered by Satsangis were given to the domestic help. Family members were instructed not to take anything brought by Satsangis. Once somebody had brought fruits as offerings and my children ate it by mistake. Some money in lieu of those fruits was sent to the Mandir.
My memories of Munshiram:
During our stay in Amritsar, when I was 6-7 years old, I heard Bhagat Ji singing Tulsidas's Vinay Patrika. He used to sing 'I have heard that Hari (God) is the saviour (मैं हरि पतित पावन सुने)’ with an overwhelmed voice. It was in the year 1956-57.
It was around the 1960s. We lived in Rampura Phul near the railway station in a big Kothi which was office-cum-residence of The Sub Divisional Officer. Munshiram was incharge of it. It was said that the Kothi was previously a rest house of the ruler of Sangrur state. New roads were being built around Rampura Phul and the land of farmers had been acquired by the government. One morning a mob of hundreds of people with sharp-edged weapons entered the office premises. In those days I was a child but their stance was not difficult to understand. All employees of the office except Munshiram and one Lower Division Clerk Mr. Des Raj fled from the office. Desraj Ji told Munshi Ram Ji that the Government had acquired the land of those agitated farmers. That day I saw Munshi Ram Ji’s tenacity. He firmly stood in front of the armed crowd having sharp-edged weapons and asked them with a gesture of his hand to sit down on the ground and asked them the reason for their coming. The conversation took place for some time and after an explanation given by Munshiram, they went back. The runaway office staff returned to the office.
I was only 12 years old when I first saw a photo of Faqir Chand Ji wearing a gown. We lived in Tohana where I first saw it. Tohana was a town of Haryana state. During those days my father, Munshi Ram was working as a Sub-Divisional Engineer. Many times he was not seen in Tohana on (Sundays) I missed him a lot. He used to do a lot of inner practices. Many times I saw him in KukkutAsana (sitting on feet with a sheet of cloth around the body, a posture for practising Samadhi) even after midnight. I was in sixth class at that time. One night he awakened my mother and told her that a sound had been coming from within and not stopping despite efforts. I was also awake by that time. Next day mother distributed sweets in the neighbourhood.
While in Rohtak in 1960, Bhagat Ji suffered from T.B. It was considered a deadly disease during those days. For the treatment, he had to go to Jalandhar. Then in 1961-62, he had the problem of diabetes. He retired in 1967 and went to Hoshiarpur to be with Faqir Chand Ji. Faqir had asked him whether he had any health problems. Bhagat Ji told about diabetes. Faqir asked a doctor the reason for the disease. The doctor described. Faqir said that it was not a problem. I watched him take medicines for diabetes in Hoshiarpur. After a few years, the medication was stopped. When in 1981-82 he came to Chandigarh he had not been taking any medicines for diabetes. Rather he used to take a lot of sugar. He once said, "It has been written that taking sugar is yoga. As per his wish I myself used to give him 8 to 10 spoons of sugar per day with breakfast, milk, tea, etc. It continued till 1996. By then, at the age of 90 years his body had begun to weaken. After my transfer from Chandigarh, I did not have any specific information about his daily routine. In 1998 I was told that he again had mild diabetes. By that period he had attained a particular state where he stayed for a very long period. Whether it was due to inner practices or impact of old age I do not know.
I wish to mention some of the words naturally spoken by Bhagat Ji. In 1996 I was transferred to Thiruvananthapuram. I was very much worried about his health. However, he asked me to join there by saying, “You will not have to stay there for long.” I believed in what he said. In a year of my stay there I was promoted and official circumstances brought me to Mumbai.
In 1983 I was working with the Central Excise and Customs Department. However, I started applying for jobs in the banks. I was selected in a few banks. I asked Bhagat Ji for guidance. The bank job meant much more salary but posting at remote places. Bhagat Ji advised in a small sentence, "Dry bread at home is better than sweetmeat elsewhere. (बाहर की पूरी रोटी से घर की आधी रोटी भली)” Against his advice, I decided to join the bank. I joined Udupi town in Karnataka. The experience was very painful. Because of language, culture, local difficulties etc. I experienced a sort of mental trauma. I wrote letters to him almost every day. I used to tell him about my state of mind. My condition was getting worse. I suffered from insomnia. One day I felt a ballooning bubble in my heart. One night I woke up to a sudden metallic sound in the brain- 'Resign and come back'. The next day I went to my office as usual. Bhagat Ji's telegram was lying on my desk - 'Resign and come back'. I decided to quit. On my return to home, Bhagat Ji remarked, "It is good that you have come back." Brother also said, “Father had been making arrangements for your return. He had prepared himself to sell off property.” Personally, a phase of unemployment started for me. He always kept me busy in writing his articles and replies to the letters he received from Satsangis. Meanwhile, my heart condition was not good. Pulse was very heavy and increased from just getting up from the bed. It was then I got an appointment letter from NABARD asking me to join at Hyderabad. Anand Rao Maharaj Ji lived there. He was a friend of Bhagat Ji. It must have been in May 1984. The Bank had asked me to join in the month of July 1984. I booked the tickets. Just one day before catching the train I said, "Father, the condition of my heart is such that I may not be able to travel”. He said with an encouraging voice, "Kabir has said that it is better to die at a far-off place (मरना भला परदेस का). Relatives won't let die properly”. His sentence gave me immense strength. I firmly made up my mind to go to Hyderabad. My sister’s son Mr. Rakesh Kumar accompanied me to Hyderabad. I really required his help. In Hyderabad, I came in contact with a homoeopath. He took care of my heart and it is still functioning fine. I wonder as to who gave me that encouraging energy to move to Hyderabad. It was the work of Bhagat Ji’s Satguru mode or format. During my childhood in Tohana, I had taken him as my Guru. Later he was given the task of Satguru by Faqir. Since then I saw him less as a father and saw more as Satguru. I had yet another experience in Thiruvananthapuram. It was in 1996. Bank had made my stay arrangement in Hotel South Park. One evening I was lying in the hotel. Suddenly I felt as if my father (who by then had lost eyesight due to glaucoma) in Chandigarh had come out of the house, crossed the road and sat on a railing. He was expecting some help. Later, the incident was confirmed by my wife.
During my stay in Mumbai, one summer, I was, as if, getting the message that Bhagat Ji was thirsty and wanted water. I called my eldest daughter Agma over the phone and asked her to give him water. I am impressed by the fact that in my absence, in such a situation, my family and the family of my elder brother served him dedicatedly.
Mother's health had begun to worsen in the early 1990s when I was transferred from Hyderabad to Chandigarh. She was undergoing treatment for many ailments but the effect of age had increased. She was in trouble. Cough and moaning used to continue day and night. Bhagat Ji and his family looked after her. My sisters also assisted. A time came when my mother was unable to sleep. Bhagat had had restless months.
One day Bhagat ji asked his elder son Maya Dhari to shift the bed of mother to the next room (he had indicated a particular place). By then mother was hard of hearing. But she understood everything. In a very emotional tone, she started saying with whatever energy she had, "I used to wish that when he would be doing inner devotion (Bhakti) then I would serve him. Now he is unable to take a rest because of my coughing. My bed is now being shifted." The atmosphere at home became very emotional. Bhagat Ji got up. Went up to the bedside of his wife, held the arms of the bed and leaned upon her. Then he spoke in a loud encouraging voice, "My intention was not to send you out of my room. You can stay here if you wish. But do not go haywire. You're ahead of us." Mother's moaning stopped. She readily shifted to the other room.
She had to be brought down from the bed more than once (traditionally a dying person is laid on the floor when symptoms of death appear). Bhagat Ji used to get information about whatever she spoke during those moments. One day mother came back from a death-like state. She said, “They say it is not my turn yet." Bhagat Ji heard it with all curiosity. Then the mother was put on the bed again. She died with three last hick-ups a few days later right where Bhagat Ji had directed to place her bed.
Mother's body was moved to the cremation ground. On that day, as a matter of chance, many dead bodies were brought there for cremation. We had to wait. Bhagat Ji then smilingly said in my ears, “A queue, here too?”
After three-four days of mother's death, Bhagat Ji once said, “Shall I tell you something peculiar? Your mother is here today. Did you feel?” “No.” I said. Maybe he was experiencing something within or without.
I am fully satisfied that though he believed in the rebirth of thoughts however he firmly believed that there was no rebirth of humans. He had written a letter to Professor Kamal on this subject.
I remember another incident. I was posted at a far-off place. Bhagat Ji's health was a concern to me. Once I went to him for morning reverence with a flower. At that time, I had a wish in my mind that he left his body while I was present besides him. I had not spoken a word and he said, “Do not worry. Whatever will happen it will be in front of you.” His words were of real support for me when I was away from him. I came from Mumbai many times on long vacations. Every time he looked weaker.
In June 1998 I came to Chandigarh on a long vacation. Then he was unable to take solid food. He took only liquid food. He disliked salty stuff. Family members avoided giving him sweet food as he had again developed mild diabetes. He would spit if the eatables were not sweet. He was extremely weak. On arrival of relations, he usually would not open eyes. However, on the arrival of Satsangis (followers), he would wide open his eyes even while they were at a distance from the house. I observed it many times. His eyeballs looked separated from his eyes. He expressed many times the feeling of bones having been separated from him. While on deathbed he developed bed sour. But that was cured with a prescription from Dr. Hans Raj Ghai.
His health worsened. One day while sitting beside him I silently wished, “Now you may leave the body. Today I'm sitting close to you.” I told it as a prayer within. Perhaps he listened to it. I could see a glimpse of satisfaction on his face. He was in a full conscious state. All signs of last moments were visible on the third day. Before his last moments, I gave him sugar mixed water. He relished it and took it nicely. After drinking a few spoons, he raised his hand and gently placed it on my hands thus refusing to take more.
I kept checking his pulse at intervals. Once he had said, “Horde of relatives would not let die peacefully. They start crying and pull back the dying person.” Otherwise also relations stop coming in such conditions. They wait until the fellow dies. What help can others offer? I thought it better not to inform anyone. His pulse stopped. Then I told it to my elder brother. He came and did the rest. Bhagat ji gradually left the body in a conscious state, I believe. It is my belief. Perhaps everybody does that. It should be the right place to say one more thing. Whenever I had been in Chandigarh, I slept in the adjacent room where Bhagat Ji used to sleep. I never ever heard him moaning or creating a painful voice. We could never know if he had any sufferings of old age. Of course, loss of memory to some extent was obvious. By narrating all this I am not establishing that he had been doing miracles around. Whatever happened was natural. I can say that his degree of sensitivity towards human existence was marvellous, there is no doubt about it. I can call it humanity in the best form.
Bhagat Ji has not recorded any systematic narrative of his life anywhere.
While Munshiram was in Manavta Mandir Faqir had asked him to write the anthem of the flag of humanity. Munshiram ji wrote it and Faqir approved it. This song is sung when the flag is hoisted in the temple on the occasion of Vaisakhi.
Munshiram Ji did not print his photo in any kind of literature or magazine while working in the temple. Maybe he was there in a few group photos. Some of his photos that I have got are from family photos. One photo was taken on the occasion when Faqir assigned him work. He wore a sort of garb on which the words ‘Be Man’ were printed. Whenever I tried to take an individual photo of him, he stopped me from doing so. There could be contradictions while mentioning the age of Munshiram because of the difference in narratives of people telling his age.
Literature of Bhagat Munshiram
Munshiram Ji was an example of the change that Param Dayal Ji brought in education. This is reflected in his writings. Mostly he wrote in Hindi. His books are titled:- संत सत्गुरु वक़्त का वसीयतनामा (The Testament of Sant Satguru of the Times), नर-नारी (Men-women), प्रेम शब्दावली (Verses of Love), मेघमाला (Meghamala) and छुआछूत:कब और क्यों (Untouchability: When and Why). Apart from this, he wrote many long articles and booklets which were published in the book form titled संतमत (Sant Mat), अंतर्राष्ट्रीय मानवता केंद्र (International Center for Humanity), सत्गुरु की महिमा और माया का रूप (Glory of Satguru and the Form of Maya). He also wrote many articles in Urdu, a language neither I knew nor I had resources to utilise it. He also wrote another book on the National Language Hindi, however, the manuscript of the book was destroyed during a heavy rain. Munshiram Ji gave two Satsangs to pay homage to Param Dayal Ji. The first from the forum of Manav Kalyan Sabha, Chandigarh (at Mr. Trilok Chand's residence) on 02-05-1988 and the second at Manavta Mandir, Hoshiarpur on 29-09-1982. Both these satsangs and some other articles were published as a tribute in a book titled परम संत दयाल फकीर चंद जी महाराज को श्रद्धांजलि (A tribute to Param Sant Dayal Faqir Chand Ji Maharaj).
(This literature is available on the Net and published in unicode Mangal font which facilitates partial translation in English with Google Translate)
1. ‘Untouchability: When and Why’ (छुआछूत: कब और क्यों)
In the preface of this book Munshiram writes:
‘For the understanding of the people regarding these influences (of untouchability), Hazur Param Dayal Ji Maharaj had experienced knowledge in his life that man is a bubble of consciousness. To live life in this world made of name and form, one should respect everyone and their feelings, complete the life journey by following the rules of 'give help to someone and take help from someone'. In this way, a country is built up. This brings peace in the country.
Whatever I have written in this book, it is based on the education and knowledge that I received by sitting at the feet of His Holiness Paramdayal Faqirchand Ji Maharaj. Therefore, I present this book at his feet.’
The book deals with the subject in detail.
2. ‘Men and Women’ (नर-नारी)
In this book ‘Men and Women’ (नर-नारी) he has described the impact of association of Faqir on the lives of both Munshiram and his wife. His description of the condition of his ailing wife a few months before her death is very meaningful:
“In 1990, Mr.s. Karm Devi, while she was sleeping in Chandigarh, had a dream. In her dream she was sitting in front of her room in Manavta Mandir, Hoshiarpur and repairing the cover of the quilt of Maharaj Ji. Param Dayal Ji Maharaj came in her dream and asked her what she was doing? She said, “I am stitching the cover of the quilt.” Huzur said, “Leave it, the time has come.”
He has recorded his worldly life with Karm Devi, her devotion to the family and husband, the impact of Param Dayal Ji on her life and her spiritual journey as seen or visualised by him after her death.
3. ‘In search of Guru (गुरु की तलाश)’
Munshiram Ji belonged to a poor family. He used to ponder over the issues like search for a Guru and its various aspects e.g. why to have a Guru, how to find him, whether Guru appears on his own, whether Guru really saves our soul from the circle of life and death. In the article ‘In search of Guru (गुरु की तलाश)’ he has explained how perturbed he was because of some of his ‘bad deeds’ due to bad company during childhood. He suffered from a sense of ‘dirty self मैली चादर’. So, he required someone who could bring back piousness to his life. Some miracle type experiences occurred to his first guru Baba Sat Kartar (Sardar Hari Singh) before he came to Head Marala where Munshiram lived. Baba Sat Kartar tried to explain to him but he could not understand what he was trying to explain to him. Sat Kartar, then, asked him to go ahead with his job, live a plentiful life and not to worry. He promised him that he would save Munshiram from the carousel of life and death at the appropriate time. Baba Sat Kartar died in 1940.
In 1963 Munshiram heard about Baba Faqir Chand ji and approached him at Hoshiarpur for spiritual guidance. The life of Baba Faqir Chand also showed the aspects of life compelling him to go in search of a living avatar or a guru. Baba Faqir Chand understood the problems of Munshiram and assigned to him some work of his Ashram in which Faqir had no personal interest. This changed the course of life of Munshiram. By simply obeying the orders of his Guru, Munshiram developed a habit and attitude of doing selfless service. This perhaps solved all subtle problems Munshiarm had with his life. The master key being ‘Whatever manifests within you, it is not real but virtual (जो भी तुम्हारे अंतर में आता है, वो है नहीं, मगर भासता है)’.
4. Satguru and the Form of Maya (सत्गुरु की महिमा और माया का रूप)
In one of his articles Mushiram has described Satguru and Maya in these words: “Hazur Param Dayal Faqir Chand ji Maharaj, after his long experience, thought of a new way of delivering satsang which could work for all humans of different nature so that they understood the truth and lived the life like saints. He delivered Satsang in the form of Sattpurush (True Form) and Sattnam (True Name). His interest was in the well-being of the Satsangis which was possible by going into Satlok i.e. ambit of light. Once, his friend Master Mohanlal Ji said, “Maharaj! What will happen to us?” The Master replied, “I will take you to that point.”
When a Guru tells certain things to his disciples with love and kindness, it works as instructions at the time of last moments of life. Every year on Vaisakhi satsang Faqir used to wish everyone the fulfilment of the wish they had come with. So, the gentlemen who wished for liberation, salvation or nirvana at that time, the fulfilment of their wish was mandatory.
In Sant Mat it is necessary to understand the form of Maya. Saints have said that Maya traps us and Maya only brings liberation to us. Hazur Param Dayal Ji Maharaj cried for twenty-four hours with the belief that the Lord comes in human form or comes as an avatar. Then the form of the Data Dayal Ji Maharaj manifested. That form is Maya but proved to be good for his well being.’
5. Verses of Love (प्रेम-शब्दावली)
Munshiram writes in the preface of the book ‘Verses of Love (प्रेम शब्दावली)’
‘After the establishment of Manavta Mandir Hoshiarpur, many types of gentlemen Hindus, Muslims, Sikhs etc. used to come on Vaisakhi or in other monthly satsangs, amongst them the name of Professor Vashisht is notable. Hazur Param Dayal Ji Maharaj used to tell Professor Vashisht Ji, “Vashisht Ji! Don't mind, I do not love you because you are MA, MOL, I do not love you because you are a scholar, I love you because you are in a special lineage. I have brought the thoughts same as thoughts that the distinguished Vashisht Maharaj brought to the world, to the people. I have brought the same sentiments and I keep giving them to the curious (जिज्ञासु) people of the world.”
I did not understand what was the reason for having love of that sort. Love is a word that can be interpreted in many ways. There are many stages of love. The word 'love' can be interpreted keeping each stage in mind. In order to understand the reason for love of Hazur Param Dayal Ji Maharaj for Professor Vashisht, this Prem Shabdavali (The Verses of Love) has been written.
In the past, from time to time, many people appeared in human form. Human forms can be many, but the basis of all these, which is the ultimate element (परम तत्त्व), is the same. Where Satpurushas (Truly Humans) in the past, agreed with the words, sentiments and thoughts of many other Satpurushas, and experienced the state of unity amongst them during their physical existence in the world, that agreement with others was a sense of unity and the love was born in their mind. That was the kind of love which Hazur Param Dayal Ji Maharaj had for Professor Vashisht. There are other reasons for love, such as to fulfill worldly desires, to gain honor, prestige, wealth, etc., and to become Sadhus, Saints, Mahatmas, Gurus, and desire for Gaddi (seat). But the actual form of love is what is described above. This is the testimony of the fact that Munshiram Ji had full faith and belief in the path suggested by Faqir.
Munshiram writes, “In order to understand that love, it is necessary to read this "Prem Shabdavali". The feelings and thoughts in it came from where, who described it and who threaded them into a string of words, it is worth noting. I was benefited by the 18 years of association with Hazur Param Dayal Ji Maharaj. I could not understand his words well, but still his knowledge landed in my mind and compelled me to pick up my pen and write. I was not a scholar, poet or writer, yet I was compelled to do so. Maybe it was because of my past lives. Now because he commanded me (दास) to act as a Satguru, I believe that my relationship has also been with true love or truth and it will become stronger in future. Hazur Param Dayal Ji Maharaj kindly gave me love in the outside and in the interior to convince me about the form of true love and to understand the knowledge of that love. Those who understand the education of the saints can also get the benefit of his kindness by reading this Prem Shabdaval.”
‘How does the thought of Huzur Param Dayal Ji match with the thought of Vashisht Ji Maharaj? Vashisht ji used to evanescence the world of unhappy people of the world in the same way in which the world of Vidyadhari (विद्याधरी) was erased. You can read 'Yoga Vasistha'. Similarly, on the basis of his experience, Hazur Param Dayal Ji Maharaj used to give the knowledge to the unhappy people to erase the world created in him, which is the work of Sant Satguru. He explained the form of the mind that all colors, forms, expressions, thoughts are illusion. They do not exist but they appear to be. To prove this truth, he told that his form had manifested to the Satsangis, Sadhus and devotees, but he did not go there. By explaining this, he evanesces their world. If living people love him and obey what they are told to do they will be benefited in the way told above.’
Munshiram’s book ‘Prem Shabdawali’ (Verses of Love) is a wonderful book that shows the relation of Munshi Ram Ji with the real teachings of Faqir. Some of his verses were used in the satsangs he delivered in Manavta Mandir. It seems that most of his poems were written while he was in the temple. Maybe few of them were written in Chandigarh. I wish to quote one verse wherein he has summarised teachings of Faqir. These were meant for the worldly people for a peaceful living.
The person who comes to reality (सत्संग) is a perfect human.
One who gets knowledge of the Guru, he is a perfect human.
It is better to become a human instead of becoming spiritual.
He who keeps a balance of mind and body is a perfect human
If there are old father and mother, or widowed sister in the house.
The person who brings them happiness is a perfect human.
The one who produces children, only for the sake of having progeny
He who goes for fewer children is a perfect human.
Who has a child and stays in control.
Saves the food of the country, he is a perfect human.
He who Saves the food of the country, with the intention of charity.
He is a donor of food, he is a perfect human.
He who lives in a peaceful environment of his home
He is liberated from life, he is a perfect human.
Folks! This is the message of the saint Satguru of the time.
The person who can understand it, he is a perfect human.
Prem Shabdavali is a collection of poems in which almost all highlights of the religious and spiritual life of Param Dayal Faqir Chand are available. Miracles assigned to him, his research relating to Sant Mat, his relationship with Sanatan Dharma and the experiences he gained in Radhaswami faith and the experience he gained out of all these. Many poems are written in praise of Param Dayal Ji.
6. Sant Mat (संतमत)
The book named Sant Mat is a collection of various articles written by Munshiram Ji. The title was given by me. All the articles tell about the Sant Mat which Bhagat Ji had lived in the company of Faqir Chand Ji. It includes answers to the questions usually asked by almost all the followers and researchers of Sant Mat e.g. - how to be eligible for Sant Mat, the need of Sant Mat, the true form of Guru, the types of Satsang, the types of Satnam, Reforms in Sant Mat, the enigma of Sant Mat, the unravelling the enigma of Sant Mat. The articles given in the second section of this book, tell about his experiences with inner practices. There are four articles namely- Mangalam (propitious), Practices (Abhyas), The Chant without chanting (Ajapaa Jaap) and The Form of Guru (Murthy). These articles are in fact records of guidance given by him individually to his mentor-brothers (Guru Bhai).
7. 'The Testament of Sant Satguru of the Time' (संत सत्गुरु वक्त का वसीयतनामा)
Although all the books written by Munshi Ram Ji explain and analyze Baba Faqir's teachings, one of his books 'The Testament of Sant Satguru of the Time' caught the attention of many people. This book gave a detailed account of the circumstances in which Faqir wrote his will from time to time, and finally, in 1977 he made a will at the behest of the trustees and he gave work to two persons in his place. It was not explained in detail in the will as to what work was assigned to both of them individually or severally.
Munshiram was clearly instructed to do the work of Satguru. Probably that was the reason he felt it necessary to explain the will and put it before the curious Satsangis. He explained it on the basis of his experience, long association with Faqir. He also did research work for this purpose as is obvious from the book.
In the preface of this book itself, Munshiram Ji has mentioned that Param Dayal Ji had written a will long before the said Testament when he got fed up with the circumstances in the temple. This was not the sole incident. Even on another occasion Faqir offered himself for expulsion from the temple if the office bearer wanted to expel him. It is clear that the Ashram was the work place of Faqir, but he had no attachment with it. In 1966, when his health deteriorated, he made a will and appointed his mentor-brother (गुरु भाई) Pir-e-Mughan (पीर-ए-मुग़ां) to work in his place. Even in 1971, he had made a will and nominated Gopi Lal Krishak Ji Maharaj to do the work of Satsang and Namdan. He also instructed him to work but not to become a guru (or work like other gurus). He wrote his last will in 1977, in which he appointed two people to work.
As long as Baba Faqir was alive, no one thought it necessary to ask him the meaning or interpretation of the will or questioned as to what work would be done by both of them individually or severally. After his death only his will became the subject of discussion. It resulted in such a situation that should not have been there at a religious place for long. Munshiram Ji left the temple and came to his residence in Chandigarh. There he wrote this book explaining the testament of Faqir. During his lifetime, Munshi Ram Ji discussed his interpretations with friends and Satsangis coming from the Ashram and other places. But this book was not published by him. It was published in 2007 after his death. I thought it necessary to take permission from Shunyo Ji Maharaj, who was working in the temple at that time, to distribute the book on the occasion of Vaisakhi Satsang. I myself went to his residence in Dagshai (Himachal Pradesh) to seek his permission. He very kindly allowed it and this book was distributed in the Manavata Mandir.
This book contains para wise explanation of the last will of Baba Faqir on the basis of Sant Mat thought.
Given below are some excerpts from Bhagat Munshi Ram's book Sant Satguru Waqt Ka Vasiyatnama (“The Testament of Sant Satguru Waqt”). These paragraphs explain causal points of Faqir Chand's testament.
Testament of Faqir – appointment of two gurus
1. In 1966 Faqir Chand Ji Maharaj suffered from paralysis. Then he wrote a kind of testament. His Gurubhai (mentor-brother) Peer-e-Mughan (Pandit Bua Dutt) was appointed to hold satsang in his place. He used to come from Delhi every month and return to Delhi. It was not a registered testament. But it was Published in the Magazine “Manav Kalyan” (Part Fifth), on page 50. In 1970-71, once Faqir felt sad over the situations in the temple. He prepared himself to leave the temple. At that time, a testament and a Hidayatnama (instructions) were written. It was published in the 'Be Man' periodical in the February 1971 issue. Mr.. Gopi Lal Krishak was given the work of Satsang and Namdan. But he was instructed not to become a guru. After Faqir's death Satsangis were constrained to read the testament. Most of the gurus of Sant Mat appointed only one person in their place. But after their death, disciples started different centers in different areas. They did not work together. It was difficult to understand the intention of Faqir as he appointed two men to work.
2. Faqir understood Sant Mat by experience and changed it. Adopted a simple method of writing this testament to explain it to the people. He appointed two men to work in his place. One was appointed to work in 'his place'. The other one was appointed to 'work in his place in Satguru's capacity.' They were asked to work turn by turn as per the time.
3. Many brothers thought that both would compete with each other. Many gentlemen came to me and said, “Do not fear. Keep courage. We are with you." There was an apprehension of a split in Ashram people. Many office bearers wanted one of them to give in writing that he did not want to work. It did not happen. Later they started a propaganda in favor of one person. They thought that the other person would make another guru seat. In order to remove that confusion, it was necessary to explain the testament.
4. Faqir, in the first part of the book 'Manav Kalyan' (page 40) has written, "I have not come as a guru. I have come as a researcher of Gurumat. Nam has brought me to this state that during inner practices there is no form of Guru, Sumiran or Light. While listening to inner sound I go into a state where the 'I' won't exist. It is my position."
5. The work of saints is not completed even after writing a testament. Many souls are in the world. They are eligible for the benefit of their spiritual work. It is not needed to devise a testament for them. Many worldly people and trustees have a desire or perspective that the task of Sant Ji Maharaj should continue and testament should be written for that purpose also. They force them. Saints do not hurt their feelings.
6. The day Param Dayal Ji dictated the testament he expressed himself by saying that he had no fear even if he had died that day itself. He renounced the flow of Karmas to the extreme. He also assigned his work of 'be humane' to his ashes (bones).
7. But the work of Satguru does not pertain to Karmas or act. He wrote testament in order to explain a subtle point like that. Satguru's work is mentioned there because he comes in a human body. In fact, the work of Satguru is not attached to any desire or hope.
8. In 1980 Faqir presented both the persons a sort of garb of 'Be Human' (The words ‘Be Man’ were printed on it). One was to work in his place. The other one to work as Satguru in due course. Major Brijlal Sahib, who had been assigned the work of Satsang and Namdan in Himachal Pradesh both by Baba Sawan Singh and Faqir, wrote a letter to Faqir requesting him to provide a separate room for Munshi Ram Bhagat who had been living in Manavta Mandir for facilitating him to give Namdan to Satsangis while Dr I.C. Sharma had been living in a very far off place like America. I heard the content of the letter. I was very happy that I had become a Guru. But Faqir did not allow it. Nor Faqir himself gave Namdan in a traditional way after 1942. Why? Because that was an outdated method of Sant Mat and he had come in the form of Sant Satguru of the Time to change it.
9. Faqir used to say that he often went out to other places to bring some money for the temple and also explain the reality. The work of bringing money was given to a very deserving person. Satguru's work is to explain the reality and the same was assigned to another person in order to spread the work of his experience.
10. Work of a guru is given to such people whose Karmas contain these three purposes. Saints before their death, assign this work to such persons who are incomplete, to continue their work. By doing this they overcome their shortcomings. After his death Faqir kept 'A' free from that work. He knew that because of the given Samskaras (संस्कार) he would work as Satguru.
11. The work 'Pandit Faqir' was doing during his lifetime in order to run the temple was assigned to the person 'B' so that the work of Faqir Library Charitable Trust should not stop. Here the words 'my place' denote the work Faqir did in the form of a body. The lectures given by person 'B' are the proof to it. He took Pandit Faqir Chand s/o Pandit Mastram as his guru.
12. Faqir used to say, "I go to other places. Do I go for the spiritual upliftment of the people? No. I go out to bring some money for the temple. Secondly, I explain the truth to them." To bring money was the work of Pandit Faqir Chand Ji Maharaj. To explain the truth was the work of a Satguru. So, he appointed one person to work 'in his place' and the other person to work as Satguru in his place.
13. Faqir gave the work of Mandir and Dera to ‘B’ because it was Karma of "B". Faqir did not do Saguru's work with him. Saints give such gentlemen work in their place and not the work of Satguru's capacity. One can get the work of temple and dera by asking for it but not the work of Satguru's capacity.
14. Faqir gave the work of the Temple, on repeated requests made by 'B', even while, until 'A' attained the capacity of Satguru. So, he wrote in his will that- 'when he will not be here then 'A' named person will work in my place in the capacity of Satguru'.
15. Faqir made it clear that the person 'B' was well educated in Parmarth and inner practices etc. He would go out and work on the basis of bookish knowledge and bring money for the temple.
16. Faqir often said that he himself was not a scholar or educated person and could not deliver lectures. I do not give meanings of Sant Mat scriptures. I tell personal experiences. It naturally comes from within. This means that learning and education becomes a hindrance in Parmarth. Education or learning is a subject of organs (mind, intellect, ego). It cannot take us beyond ego. Such an educated person will be favoring the other educated person.
17. Now Faqir is being quoted here to tell the difference between Pandit (scholar)/educated and the saint. Once Faqir went to London. He delivered a Satsang on 14.6.80. It was published in 'Manav Mandir' October 1984 issue. It is written on page 15 that- "I.C.Sharma has sent a letter from America. I have nominated him to work in my place. He will work after my death. He wrote that I had said so, and so is written in that Shastra, in Upanishad it is written like that. He is a master of Sanskrit. I do not know Sanskrit. Saints contradicted the Vedas as they questioned Pandits and Pandits were not practical, saints were practical. Pandits could not answer. Saints contradicted Vedas. In fact, the law of nature is the same and will remain the same. The style of telling is different. A practical person describes it, others do not." In this way, Faqir warned the people living abroad so that they might not misunderstand him from the words, 'I have given him work in my place' and get cheated. In a discourse dated 27.9.71 Faqir said, "Now in my turn whom should I give knowledge. No eligible person is visible to me. If I declare someone my successor, he will loot the people. In a Satsang dated 4-9-1977 Faqir said, "Yes, that one I.C. Sharma who is in America is a Ph.D. One is in philosophy, the other perhaps in religious philosophy or in English. He has two Ph.Ds. He is a very famous man. Here in India many governors are known to him. I asked him. He said he would be there (in India). His telegram is lying here. 'I shall obey you in all respects' - meaning that I shall obey your orders in all respects. Now, I went to him. He told me that two years remained to attain 58 years of his age. Then he would get a pension from there. He would sometimes be there in the temple and sometime in America. It will be better as he will bring some money from there. Do you understand or not? I do not know what sort he will turn out to be. If he does something bad, it will be for him. I am not bothered about what happens after my death."
18. Initially when I went to Hoshiarpur, I used to refer to Faqir as Pandit and also used to write 'Pandit Faqir Chand Ji Maharaj' in published Satsangs. For many years, he did not say anything. When I had had sufficient Satsangs he himself said, "I'm not a Pandit. Do not write like that." He has given an interpretation of the word Pandit in a Satsang given in London........that should suffice to believe that the work he has given to a person to work 'in his place' is a Pandit. Pandit is merely educated and learned one in Paramarth and inner practices.
Lastly, I want to add that Munshiram Ji was of the view that the testament written by Faqir Chand Ji was based on the truth of Sant Mat and matched the statements made by Swami Ji in his Sar Bachan.
(Note: This is an interpretation from one side. There could be other interpretations from other sides.)
