Baba Faqir Chand, (18 November 1886 - 11 September 1981) was an Indian master of Surat Shabd Yoga, or consciously controlled near death experience.[1] He was the first Sant Mat guru to speak of overwhelming experience of certainty and the subjective projection of sacred forms without the conscious knowledge of the person at the center of the experience. This was known as the 'Chandian Effect', as described by researcher David C. Lane.[2][3] Mark Juergensmeyer, another researcher on new religious movements (including Radha Soami Mat), interviewed Baba Faqir Chand. The interview revealed insight of Faqir and became part of his autobiography.[4]
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Baba Faqir Chand was Born on November 18, 1886 in village of Panjhal, located in the Hoshiarpur district of Punjab, India.[5] He was brought up in a poor Brahmin family. He had a suppressed childhood. As a result, he sought relief in worship of God (Hindi:Bhakti).[6] At young age, against his family traditions, he became non-vegetarian for some time. Later, his repentance and prayers took him to Radha Soami Mat through a divine vision of Data Dayal Shiv Brat Lal Ji Maharaj.[7] He initiated Faqir into Radha Soami Mat and gave him a book 'Saar Vachan (Hindi:सार-वचन)' written by Shiv Dayal Singh (Swami Ji Maharaj) the founder of Radha Soami Mat.[8] He soon found that the book's positions on various religious movements were contrary to his own impressions and beliefs.[9] However, because of his unshakable faith in Data Dayal Ji he took a vow and honestly followed the path shown by his guru. He started delivering discourses (Satsang:Hindi:सत्संग) to his followers only after Shiv Brat Lal died. Among these discources was his experienced belief that the images and visions (including holy forms, colors and lines, etc.) that seemed to appear to his followers during meditation were only Maya, or illusions, and did not represent truths as such.[10][11][12]
After 1942 Faqir discontinued the traditional practice of Nam-Dan (Hindi:नाम-दान), (or, in English, a form of Baptism).[13][14] Instead, he preached that description of higher stages of inner knowledge by an experienced person was Nam Dan.[14][15] He performed all the duties of a guru without becoming one.[16] In literature, there is mention of miraculous and divine appearances of his form to the followers in need and distress.[17] But he disassociated himself from all such miracles saying it had happened for the faith of believers and not him. He declared all such followers (Hindi:सत्संगी) his Satguru (the teller of true knowledge) because their experiences regarding appearing of his holy form compelled him to think as to who helped them while he had no knowledge of those incidents. Those were projections of mind, he concluded. Such experiences facilitated him to go beyond mind (Hindi:मन), soul (light) (Hindi:प्रकाश) and inner sound current (Hindi:शब्द). This lead him to self realization and eternal peace (Hindi:परम शांति). His craving for ultimate truth ended. In 1980, in view of failing health of Faqir, David C. Lane, professor of Philosophy in California, made him a request to write his autobiography. Faqir accepted and dictated the same to Prof. B.R. Kamal. Originally written in Urdu language, it was translated into English by Prof. Kamal and later edited and published by Dr. Lane.[18]
Baba Faqir Chand died on 11 September 1981 in Pittsburgh, Pennysylvania, North America while touring the United States.[19] Through his will, he established a separate entity for Manavta Mandir, Hoshiarpur, keeping it separate and independent of other Manavta centers. He also made it clear that the trust of Manavta Mandir had no relation other than that of love with Manavta centers (opened in his name) and their preachers within the country and abroad. Faqir allowed his blood relations to serve the temple but prohibited them from becoming members of the trust and interfering with Temple affairs. His mission ('Be Man') was included in his last will. He appointed Munshi Ram Bhagat to give Nam Dan, instruct the souls (Hindi:जीव) and help distressed and perturbed people. He appointed Dr. I.C. Sharma, a well learned person in spiritual knowledge and practice (Hindi:परमार्थ और अभ्यास) etc. to work in his (Faqir Chand's place) in absence or presence of Munshi Ram Bhagat. He again appointed Bhagat Munshi Ram to function as Satguru when I.C. Sharma was absent. Under the terms of his will, no fee is to be charged for studying in school run by Manavta Mandir. But, Faqir made it compulsory for parents of wards to give an undertaking which restricted them from giving birth to more than three children (In 1980s it was serious, honest and responsible attempt to include family welfare program in his religion of humanity).[10][11]
His remains (bones) are interred in the premises of Manavta Mandir with flag of 'Be Man' mission unfurled upon them. He further clarified that his saintism excluded places of veneration of the dead (Hindi:समाधि), grave, tomb and worship of great people those were dead. Therefore, he kept himself disassociated with 'Shiv Smadh' (tomb of Data Dayal Shiv Brat Lal).[10][20]
Faqir's beliefs drew from many sources, including his long association with Radha Soami Mat and his experience in Surat Shabd Yoga. Faqir found much to agree with in their humanitarian approaches, but disagreed with the traditional Nam-Dan and the prevalent guruism in India. He had very little tolerance for religious practices leading to exploitation of poor, innocent and believing people.[21] As shown in his written works, he saw himself as an ardent follower of Sant Mat and Radha Soami Mat, but was disillusioned with ultimate outcome of higher stages of Surat Shabd Yoga and mysticism nourished by Saints. His emphasis later shifted from Yogic practices to the humanism of Sant Mat.[20][22]
Faqir also believed in the idea that sex was best used for the purpose of begetting children; bringing these children into the world would then work to reduce the sufferings of human race.[23] His philosophy of life looked to the welfare of both the self and of others. For internal peace, he advised young people to remain busy, earn a livelihood, observe self-restraint, and to remain under the guidance of an honest and truthful person. As a part of social duty he asked his followers not to intentionally hurt others, avoid purposeless talk, be tolerant to bitter words, and to serve fellow beings selflessly.
He laid special emphasis on 'home peace' in all respects. Pious deeds (Hindi:शुभ कर्म), pious earnings (Hindi:शुद्ध कमाई), and Charity (Hindi:दान) (which includes affection and welfare) were other aspects covered by him under social behavior, and which he considered to be essential for humans. In other spiritual practices he underlined love, devotion, faith, and dedication. Frequently, he taught his followers to be true to themselves, surrender to God's wish, repeat holy name, concentrate on holy form and, in so doing, realize the self.[24]
He noticed that all beings were bubbles of super most conscious element and ultimate goal of humans was peace.[14][25]
Data Dayal, in the year 1933, directed him to change the traditional mode of preachings (शिक्षा) of Sant Mat. For fulfilling guru's wish and carry forward his mission according to changed time,in the year 1962,[26] Faqir established Manavta Mandir (Hindi:मानवता मंदिर) (Temple of Humanity) in Hoshiarpur. Publication of a monthly magazine 'Manav Mandir' (Hindi:मानव मंदिर) was started.[27] The temple was dedicated to humanity and its religion(Hindi:मानव-धर्म).[28][29][30] Manavta Mandir became center of his mission where he continued to tell people the truth of miracles (mysterious functioning of mind) and also about the truth beyond mind.[31] He did it at the cost of donations and offerings required to maintain Manavta Mandir.
Baba Faqir Chand had a wide array of followers and colleagues, both during and after his life. These include Pir-e-Mughan (Pandit Bua Dutt) (Delhi),[32][33] Nandu Bhai (Nizamabad, Andhra Pradesh),[34] P.Anand Rao (Hyderabad, Andhra Pradesh), Gopi Lal Krishak,[14][35][36] Kober Nath Srivastav (Varanasi),[33] Premanand Ji (both Kuber Nath and Premanad were appointed at different times to work at Shiv Smadh, Radhaswami Dham, Varanasi),[10] Prithvi Nath (J&K),[37] Lal Chand (Churu, Rajasthan),[38] B.R. Kamal (Una, Himachal Pradesh), Lajja Wati Kakkar (Kamalpurwali Mai) (Punjab),[39] Tripta Devi (Yogini Mata [40])(Pathankot, Punjab)[41](Both Kamalpurwali Mai and Yogini Mata were appointed Gurus for women), Dayal Das (Uttar Pradesh),[39] Seth Durga Das (Chandigarh),[11] Tara Chand (Haryana),[39] Harjit Singh Sandhu (Punjab),[42][43] Mohan Lal (Hoshiarpur),[44] Mam Chand,[45] Karm Chand Kapur (Palampur, Himachal Pradesh),[45] Hukam Singh,[45] Annadata,[45] Jaswant Singh,[45] Tara Singh[45] etc.
At young age Faqir wrote many books in Urdu which were later transcribed into Hindi (Devanagari). Most of his books were direct compilations of his Satsangs published in two magazines namely 'Manushya Bano' (published from Aligarh) and 'Manav Mandir' (the later published by Manavta Mandir Trust, Hoshiarpur established by him). His Hindi books include :
Baba Faqir Chand held several honorifics during his life. These include: 'Dayal Faqir' (Hindi:दयाल फ़कीर), 'Param Dayal Ji Maharaj' (Hindi:परम दयाल जी महाराज), 'Sant Satguru Param Dayal Ji Maharaj' (Hindi:संत सत्गुरु परम दयाल जी महाराज), 'Baba Faqir' (Hindi:बाबा फ़कीर), 'Faqir Chand Ji Maharaj' (Hindi:फ़कीर चंद जी महाराज) and 'Sant Satguru Waqt Faqir Chand Ji Maharaj' (Hindi:संत सत्गुरु वक़्त फ़कीर चंद जी महाराज). After his death, he was referred to as "Pandit" against his wishes.[46][47]