In 1678 C.E., preparations unfolded for the monumental Great Kumbh Mela Festival, a pinnacle event in the Hindu Faith, set along the sacred riverside of Haridwar, U.P., India. During this time, Pran Nath Ji sensed that the impending time for the revelation of the Buddha Nish-kalanka Avatar had arrived. This chapter delves into an event of profound historical significance within the Hindu world. As Pran Nath Ji graces this auspicious occasion, we unravel insights into his endeavours in Haridwar. Moreover, we embark on a journey through the major Hindu belief systems, as elucidated through discussions held with Shri Pran Nath Ji over three centuries ago, particularly focusing on inquiries regarding the eternal salvation of the Jiva.
As one delves into this chapter, perceiving such discussions as irrelevant in the modern context is initially natural. In pursuing Eternal Bliss, questions inevitably arise: Must one rely on the doctrinal aspects of centuries-old belief systems? Can spiritual elevation be achieved without delving into these seemingly outdated doctrines? Why do we juxtapose our present Faith with ancient religious practices? Wouldn’t it be more apt to compare contemporary spiritual practices with those of our time? Shouldn’t we strive to align ourselves with a form of Spiritual Awakening that resonates with the sensibilities of the 21st century?
The concern for a seeker’s soul holds merit. Over time, our approaches to practising belief systems have evolved significantly. There’s no obligation to confine the spiritual journey solely to one’s traditional religious heritage. However, it’s crucial not to underestimate the timeless value embedded within all scriptures. Embracing new ideas and methodologies is acceptable, yet to attain the path of Supreme Eternal Bliss, one must wholeheartedly embrace the Wisdom contained within scriptures and endeavour to extract their true universal meanings. It’s imperative to reconcile ancient Wisdom with contemporary perspectives to navigate the spiritual journey effectively.
Thus, our discourse in this chapter aims not to assert superiority but to glean universal truths from diverse belief systems, including the Nijanand Universal School/Order, fostering a holistic understanding of Pran Nath Ji’s Divine Wisdom and its guidance towards eternal bliss.
Our dialogue in this chapter aims to offer a comparative overview for those interested in understanding different Hindu belief systems alongside the Nijanand Universal Order. It’s crucial to emphasize that our discourse isn’t intended to elevate one belief over another. The topics discussed shouldn’t be misconstrued as an effort to assert the superiority of the Nijanand School/Order. Seekers need to approach this discussion without prejudices and avoid hastily forming impressions. Instead, the focus should rest on discerning Pran Nath Ji’s perspective on prevailing beliefs, transcending sectarian divides to illuminate the path towards eternal bliss. This chapter is a compendium for seekers seeking comparative insights into various Hindu belief systems and the Nijanand Universal Order. However, it’s imperative to approach this discourse without biases or preconceived notions of superiority.
Attainment of Eternal Salvation or Eternal Supreme Bliss Must be the Ultimate Goal
In the study of Religion, it’s essential to adhere to certain basic rules, one of which is comparing equal to equal. We must refrain from comparing our Religion, in its ideal form, with the actual manifestations of other religions. In this chapter and throughout this discourse, our emphasis lies solely on the most significant criterion: exploring different spiritual planes across various belief systems. In his spiritual journey, Pran Nath Ji disregards factors such as customs, codes, culture, and other temporal values. He asserts that only one enduring human value exists: the quest for Self-Realization. Pursuing Eternal Bliss is the supreme goal that should occupy every human mind. While other factors may play a role, none possess the timeless significance of this quest.
As you delve into this coverage, you’ll observe Pran Nath Ji’s unwavering focus on the ultimate human goal. His endeavour has consistently revolved around this singular pursuit. Furthermore, you’ll discover that Pran Nath Ji approached each Hindu belief system from an internal perspective, penetrating to the core of these systems. He adeptly translated their symbols and ritual practices into a unified language of eternal salvation.
The Maha Kumbh Mela Festival
The Maha Kumbh Mela holds profound significance in Hindu culture, serving as the greatest riverside religious festival that occurs once every three years. Drawing millions of devotees and visitors from diverse backgrounds, this festival rotates between four sacred Hindu sites: Allahabad, Haridwar, Ujjain, and Nasik. Its origins trace back to a mythological incident where Lord Vishnu saved the elixir (Amrut) from demons and entrusted it to the vassal gods, known as Devas, who placed the elixir in a pot at each of the four cities mentioned above. This legend explains why the festival is exclusively celebrated in these four locations.
Sage Adi Shankaracharya accorded great significance to the Kumbh Mela, advocating for all holy men and spiritual leaders to convene to exchange diverse religious philosophies and perspectives freely. In 1678 AD, Pran Nath Ji participated in the Kumbh Mela held in Haridwar, engaging in theological discussions with Hindu religious leaders and saints. During this gathering, Pran Nath Ji was universally recognized as the Buddha Nish-kalanka Avatar, the last incarnation, signifying the embodiment of spotless Divine Wisdom. This event holds immense importance in the history of the Nijanand Order, as revered by devotee Sundersath.
The Stage is set for Theological debate with All Hindu Acharyas (Spiritual Leaders).
In 1678 C.E., Pran Nath Ji, accompanied by hundreds of companions, arrived at the Maha Kumbh Mela Festival site. Engaging in dialogue with Spiritual Leaders and Acharyas representing various major Hindu faiths, including the Four Sampradayas, Six Darshanas, Das Naam Sanyasins, Four Varnas, and Four Ashrams, Pran Nath Ji sought to explore their respective beliefs. However, due to prevailing concerns about potential disruptions from the Moghul Emperor Aurangzeb, many Hindus, including some spiritual leaders at the festival, initially viewed Pran Nath Ji and his comrades with suspicion, mistaking them for non-Hindus or secret agents of Aurangzeb, owing to their attire.
Dispelling their doubts, Pran Nath Ji affirmed his Hindu identity but expressed a genuine interest in understanding paths leading to the eternal salvation of the Jiva. He requested the Spiritual Leaders to elucidate their faiths without ego, reservation, or bias. Furthermore, he emphasized their collective quest for the Supreme Truth God. Pran Nath Ji clarified that he and his followers were open to accepting the Faith of anyone who could thoroughly address their inquiries. However, he set a condition that any assertions made by the leaders must be grounded in the authority of Hindu scriptures, rejecting anything construed by individual interpretation or invention.
In response to Pran Nath Ji’s proposal, the teachers of all faiths consented to engage in individual discussions with him regarding their respective beliefs.
The Hindu Sanatan Dharma’s Four Sampradayas (Sects)
The Acharyas of the four religious orders, or Sampradayas, within Hindu Sanatan Dharma—Ramanuja, Nimanuja, Vishnu Shyam, and Madhva-Charya—explained their respective doctrines to Pran Nath Ji. They highlighted Vaikunth and Badri Nath as their eternal abode or Dham and identified Laxmi, Rukmani, Kamla, and Saraswati as their principal Goddesses. Additionally, they emphasized various Indian rivers as significant places of pilgrimage. Each Sampradaya adhered to one of the four Vedas and asserted that salvation (Mukti) for their Jiva could be attained in Vaikuntha, the divine realm of Lord Vishnu.
Furthermore, the Acharyas elaborated on the four types of salvation in Vaikuntha, which they believed could liberate the individual soul (Jiva) from the cycle of birth and rebirth.
The four types of Salvations or Mukti are explained as follows:
- Salokya: This salvation occurs when a devotee achieves liberation in their Lord’s divine abode, known as ‘Salokya’ salvation.
- Samipya: Through abundant devotional worship, the devotee attains ‘Samipya’ salvation, wherein the Jiva draws very close to the Lord.
- Sarupya: By exclusively meditating upon the personal form of the Lord, the Jiva achieves ‘Sarupya’ salvation, wherein the Jiva acquires a spiritual form akin to that of Lord Vishnu.
- Sayujya: Attained through an abundance of spiritual knowledge, the devotee achieves Sayujya salvation.
The Masters of the Nimanuja Sampradaya offered insights into both the perishable world (Kshar) and the eternal realm of Brindavan. However, their explanations were not entirely clear.
Upon hearing their philosophies, Pran Nath Ji politely addressed them, “Oh, great Spiritual Leaders! While I appreciate your teachings on God, His eternal abode, and salvation as per the Vedas and scriptures, I am left with a question. All that you have shown me seems subject to the Final Dissolution. In the face of this impending dissolution, where will my Jiva go? Considering that this entire Universe, including the Kshar Purusha, is but a manifestation of a dream, where can I find true salvation?”
Furthermore, Oh, Masters! Our scriptures unequivocally state that once the fruits of actions or Karma are depleted, the Jivas will return to the cycle of birth and rebirth from the abovementioned four salvations. In light of this, how can these four categories be deemed pathways to true salvation or liberation from the cycle of birth and rebirth?” Pran Nath Ji’s inquiries remained unanswered.
Note:
- Within Hinduism, the abovementioned four types of salvations belong to the ‘Sakaar’ classification, which comprises belief systems focusing on God’s aspect with attributes known as ‘Saguna’ and a personal corporeal form termed ‘Sakaar.’ Practitioners worship God through the Nine-fold distinct ways of worship, known as ‘Navdha Bhakti,’ as prescribed in the scriptures.
- It’s crucial to understand that these four types of salvation in Vaikunth pertain specifically to the salvation of individual souls, known as Jiva Srishti. Higher souls, the Ishwari Srishti and Brahmn Srishti categories, are eternal and free of birth and rebirth.
- For a comprehensive explanation of various scriptural terms, please consult the ‘Glossary of Terms.’
The Nimbark Faith
The Gurus of the Nimbarka faith presented Mathura, Gokul, and Nitya Brindavan as their eternal abode. They attributed the founding of their Sampradayas to one of the three godheads and Sage Narada. Pran Nath Ji humbly posed a single question to each of them.
Tab kahe prashna sri Raj ne, Eah to kahi jag mahin |
Kahe Veda jag bharam hai, tab mukti kahi so kahin || (Betak Saheb: 35/68).
Then, Sri Pran Nathji posed the question, “This world, as it is said, is transient. The Vedas affirm the transitory nature of this Universe. If all that you have described exists within this impermanent realm of ‘Kshar,’ where, then, does true salvation lie?” Unfortunately, his inquiries went unanswered.
The Dasnaami Sanyasin elucidated on their four Mathas, situated in different directions: Govardhan in the east, Sharda in the west, Joshi Matha in the north, and Sringeri in the south. They also spoke of four Acharyas—Swaroopacharya, Padmacharya, Naratotakacharya, and Dharacharya—and seven manyas, representing various orientations. However, their Wisdom extended only as far as the Kshar Purusha, with Adi Narayan presented as the Supreme Truth God. They described Brahman as ‘Nirakaar’ (forless/incorporeal) and primarily focused on maintaining health, body, and mind.
In response, Pran Nath Ji raised a crucial point, referencing the Vedas and Puran Samhita, asserting that humans are born to attain freedom from the Ocean of Illusion, Bhav Sagar. He highlighted the transient nature of the entire Universe, encompassing 14 lokas, 5 tatwas, and 3 Gunas, including Moh-Tatwa, as merely a manifestation of Adi Narayan’s slumber. Furthermore, he pointed out that all aspects of creation are subject to the Final Dissolution. Quoting the Rigveda, he emphasized that nothing existed from the Patal to Adi Narayan before the creation of the Universe. Yet, his inquiries remained unanswered.
The Six Schools of Philosophy
The six schools of Hindu philosophy, also known as the six systems of Gyan Yoga, derive their foundations from the Vedas. These systems affirm the Vedic principle that all paths ultimately lead to salvation and endorse the validity of the theory of reincarnation. These six systems collectively encompass the entirety of Wisdom within the four Vedas. The Vaisheshika, Nyaya, and Mimamsa schools do not describe Akshar Brahman. Among these systems, Yoga is the singular method to attain Brahman across all six.
Nyaya(k) Darshan
Sage Gautama founded this particular school of philosophy, which is primarily dedicated to the logical analysis of the world and is characterized by its atheistic nature. Within this framework, creation is perceived as emerging from Prakriti’s original nature, resembling the later-discussed Vaiseshika System. In discussions with the spiritual leaders of this school in Haridwar, they described Ishwar, Jiva, and Maya (comprising A + Au + Ma) as anadi, without a beginning or end. Furthermore, they illustrated that Ishwar, Jiva, and Maya are all situated within the 21 steps of the human body.
In response to this elucidation, Pran Nath Ji asked, “Oh, great spiritual leaders! If Maya, Jiva, and Brahman are contained within the perishable (sthul) body, where will the eternal abode of the Jiva and Ishwar be upon the body’s death?” However, he received no satisfactory explanation.
Mimamsa Darshan
Sage Gemini, a disciple of Sage Veda Vyasa, established this particular school of philosophy and authored the Mimamsa Sutra. Later, Sage Kumaril Bhatt and Prabhakar further disseminated this philosophy. The foundation of this system lies in the aspiration to evade rebirth. Spiritual leaders of this school expounded that actions (Karma) are without a beginning or end (anadi) and asserted the uniqueness of Karma, considering it as nothing but another manifestation of Jiva, Ishwar, and Brahman.
In response to this doctrine, Pran Nath Ji posed a question, addressing the great saints, “While Brahman is singular and indisputable, Karma remains varied and uncertain in its outcomes. Actions are inherently uncertain; their exact consequences cannot be predetermined. Jiva performs Karma through the faculties of mind (mana) and ego (Ahankaar), yet Brahman transcends the grasp of the mind. Actions or Karmas originate from Maya and dissolve back into Maya. How then can transient and inherently uncertain actions, bound by a beginning and an end, facilitate the attainment of Brahman?” Pran Nath Ji’s query remained unanswered.
Samkhya Darshan
This school of philosophy, regarded as the world’s most ancient, was founded by Sage Kapila. According to this system, no personal God exists. Instead, the Universe is believed to have originated from two primary forces: Spirit (Purusha) and Matter (Prakriti). Prakriti is perceived as possessing a balanced status of the three Gunas – Sat, Rajas, and Tamas – and is said to have formed from 24 basic elements or Tatwas. The individual soul, or Jiva, is considered the 25th element and is viewed as distinct from Purusha (Brahman). Brahman is described as omniscient and omnipotent. Beyond Prakriti and Jiva, the Samkhya Darshan only delineates Avyakrit and Sablik Brahman.
The spiritual leaders of this school expounded that the cause of creation lies in the simple convergence of Purusha and Prakriti. At the same time, the separation of Purusha and Prakriti serves as the cause of destruction.
In response to this explanation, Pran Nath Ji posed a question to the great saints, “If the Purusha you describe lacks any specific form or shape (Nirakaar), and Prakriti is subject to dissolution during the Final Dissolution, then who will meet whom and what will occur after this to trigger the Final Dissolution?” However, Pran Nath Ji’s question remained unanswered.
Vaisheshika Darshan
Sage Kanad, attributed as the author of the Vaisheshika Sutra, established this particular school of philosophy. It posits that creation comprises nine elements, including five gross elements: mind, intellect, ego, and time (Kaal). While it does not discuss the concept of a personal God, it refers to God using the term ‘that.’ The spiritual leaders of this school elucidated that the entire Universe is the creation of Kaal, or time, which they regard as the root cause of all phenomena. They assert that Kaal is the Supreme Truth God.
In response to this explanation, Pran Nath Ji posed a question: “All material objects in this Universe, including Kaal, are subject to maya, the illusory power of Adi Narayana. How, then, can Brahman and Kaal, representing two opposing characteristics, coexist?” However, Pran Nath Ji’s question went unanswered.
Patanjal (Yog) Darshan
This system resembles the Samkhya System and is rooted in dualism, positing the creation as comprising both subject and object without acknowledging a personal God. Instead, God is conceptualized as an inanimate object called ‘it.’ Brahman is described as omnipotent, omniscient, and omnipresent, with Wisdom confined within the boundaries of the formless (Nirakaar).
During their conversation with Pran Nath Ji, the spiritual leaders of this school illustrated that a seeker’s soul could experience the Jyoti Swaroop Brahman, the root cause of creation, through Nadi Chakra Shodhan and Ashtanga Yog Sadhna.
In response, Pran Nath Ji questioned, “This Universe is the creation of maya, the illusory power, while Brahman embodies truth, consciousness, and bliss. How, then, can Brahman, the epitome of truth, coexist with Maya, which is false, inanimate, and painful?” Furthermore, Pran Nath Ji expressed scepticism about the efficacy of Ashtanga Yog Sadhna (Nirbij Samadhi), asserting that it merely burns away desires for Karma without leading the soul to experience the Divine Brahman. However, Pran Nath Ji’s inquiries remained unanswered.
Vedant Darshan
Founded by Sage Veda Vyasa (Badarayana), who authored the Brahman Sutra, also known as the Vedanta Sutra, Vedanta denotes the culmination of the Vedas. Vedanta’s central doctrine asserts Brahman’s identity and the individual soul (Jiva), positing that nothing exists apart from Brahman. It emphasizes that ignorance of one’s true nature leads to the endless cycle of birth and rebirth, and creation can only occur through Brahman.
Within this framework, Akshar Brahm is depicted as the Supreme Being and the source of all creation. However, the Vedanta System mistakenly regards Akshar Brahman’s abode as being in Yogmaya, precluding the attainment of Akshar and Aksharateet. The Wisdom of the Vedanta System is thus confined to the four functional forms of Akshar Brahman without encompassing Aksharateet.
In conversations with Pran Nath Ji in Haridwar, the spiritual Masters of this school expounded that Maya is anadi, without beginning or end, and perpetually resides within Brahman.
In response, Pran Nath Ji politely inquired, “Oh great Masters! If Brahman is omnipresent and therefore equally known to all, why are there variations in knowledge among people? For whom, then, are the six Shastras and the four Vedas written? Why does imperfection emanate from the Perfect Brahman?” Despite his inquiries, Pran Nath Ji’s questions remained unanswered.
Pran Nath Ji begins to introduce himself to all Hindu Acharyas:
None of the Acharyas or saints from various Hindu sects and orders could withstand Pran Nath Ji’s probing inquiries regarding the salvation of the soul and the true nature of the Supreme Brahman, Sat-Chid-Anand. Recognizing his extensive knowledge of the Vedas, Sastras, and Puranas, they decided to question him collectively. Witnesses observed Pran Nath Ji’s profound understanding at the Maha Kumbh Mela Festival, dispelling any initial suspicions of his Hindu identity. Many recognized his possession of unique knowledge previously unknown to the world. Thus, they requested Pran Nath Ji to introduce himself and his Faith, providing evidence of Shastra’s authenticity. In response, Pran Nath Ji, the Ocean of Supreme Grace, began his introduction.
Jo grahak eah vastu ko, so leve chit lyay |
BS: 39/67
Tako ved upnishad se, ham sab dey samjaye ||
Pran Nath Ji, in essence, conveyed, “Those eager to attain this Divine Wisdom, lend your attentive ears and open hearts. I shall elucidate your queries, drawing from the venerable authority of the Vedas and Upanishads.” With reference to scriptures such as the Harivansha Purana, Buddha Gita, Atharva Veda Sruti (1-2), and others, he commenced his introduction to the Acharyas.
Pran Nath Ji Reminded the Acharyas of the Prophetic Conversation between King Janmejai and Vyas Ji to Introduce Himself
Regarding the descent of the Brahmn Srishti souls and the bestowal of eternity upon the world, Pran Nath Ji references an event recounted in the Harivansha Purana. In this scripture, Vyas Ji, the esteemed author, addresses King Janmejai, imparting profound Wisdom.
Abhavino bhavishyanti, muniyo brahmn rupinah |
Hariv. Pu: Bh.Parva: 4/20-21
Uttapannaya Kaliyugey, pradhan Purusha ashrayaha ||
Katha yogen tan sarvan, pujyishyanti manvaha |
Yashya puja prabhaven, jiv srishti uddharanam ||
Meaning, “Oh, King! Do not be distressed or fearful regarding the foretold hardships awaiting you. A remarkable and unprecedented occurrence is destined to unfold in the Kaliyug era. The Supreme Brahman and His divine souls will descend upon Earth. Through His Divine Wisdom, the world’s souls shall attain eternal salvation. Your sufferings will be alleviated, granting you access to the eternal realm.”
Addressing the Acharyas, Pran Nath Ji proclaimed, “We are the souls from the Supreme Heaven, Param Dham, incarnated in human form during the 28th Kaliyug, bearing the Divine Wisdom of Para Shakti. As foretold in the scriptures, we recognize one Aksharateet Uttam Purusha as the sole object of worship. Anyone who embraces this Divine Wisdom can achieve everlasting salvation.”
Principle Doctrines: As Explained to All Hindu Acharyas
After careful consideration, the Acharyas and experts speculated that Pran Nath Ji’s soul might be from Param Dham. However, acknowledging his physical form, they presumed he adhered to specific beliefs and doctrines. Seeking clarity, they posed twenty questions regarding his Faith. Pran Nath Ji responded meticulously, drawing upon various Hindu scriptures to support his answers.
Legend holds that in the Age of Truth, Satyug, Lord Shiva imparted this comprehensive doctrine to his consort Uma at her behest. This account finds validation in scriptures, including Bitak Saheb. Termed the ‘Nijanand School’ traditionally, this doctrine forms the essence of daily recitations among Sundersath devotees and within Lord Pran Nath’s temples. It is a foundational aspect often overlooked by contemporary seekers, yet it bears profound significance within Hinduism, requiring a deeper understanding.
Hinduism’s doctrines encompass diverse facets, often unnoticed by many contemporary seekers. However, these aspects hold immense importance within the tradition. Therefore, it becomes crucial for the seeker’s soul to delve into the deeper meanings embedded within each doctrine.
- Sat-Guru:
Oh, venerable Acharyas! Our ultimate guide, the Sat-Guru, is ‘Brahmanand’ – the divine consort of Shyama Ji. Shyama Ji represents the paramount source of Supreme Bliss, known as Nijanand. In the earthly realm, Shyama Ji manifested as Dev Chandra Ji, possessing impeccable knowledge of Tartam. Hence, Shyama Ji is revered as our SatGuru. These assertions find validation in the scriptures through specific Slokas.
Brahma-nandam param sukhdam, Kevalam gyan murtimum |
Skandh Puran, Guru Gitayam
Dwandateetam gagan sadrusham, tatvamasyadi lakshyam ||
Eko nityam vimalam-chalam, sarvada sakshi rupam |
Bhavateetam trigun rahitam, sadgurum tum namami ||
- Sutra:
Oh, esteemed Acharyas! The ‘sat’ element of the Supreme Lord, Akshar Brahm, serves as the conduit through which the Divine Wisdom of Para Shakti is conveyed to this world. This linking medium, or sutra, enlightens us about the Aksharateet Supreme Lord and our intrinsic Nijanand Swaroop. These concepts are elucidated in specific Slokas of the scripture.
Yadksharam param brahmn tatsutramiti dharyet |
Brahmopanishad
Suchnaat-sutramityahoo sutram naam param padam |
Tatsutram viditam yen sa vipro vedpaaragaha |
- Shikha:
Oh, revered Acharyas! Our primary objective is to attain the Divine Wisdom of the Supreme Brahm and embody it through meditation upon the lotus feet, Charan Kamal, of the Chid-Ghan Swaroop Aksharateet. These teachings are expounded in specific Slokas within the scripture.
Sikha gyaanmayi yasya upavitam cha tanmayam |
Brahmopanishad
Brahmanyam sakalam tasya eati brahmnvido viduhoo ||
Chidev panchabhutani chidev bhuvantrayam ||
- Sevan:
The Uttam Purusha Aksharateet, transcending both the perishable (Kshar) and imperishable (Akshar), stands as the focal point of our devotion. He embodies ‘Sat-Chid-Anand’ in its truest essence, being beginningless (anadi), indestructible, and existing in self-manifested divine play (swa-lila-advaita), as well as the supreme youth (param kishor) divine couple (yugal). These attributes are elucidated in specific Slokas within the scripture.
Dwavimau purushau lokey kshara-sch-akshara eav cha |
Shrimad Bhag. Gita: 15/16-17
Ksharha sarvani bhutani kutastho-aksharaha uchhyatei ||
Uttamaha purusha-stav-anyaha paramatmei-tyu-dahrataha |
- Gotra:
Our lineage, or Gotra, is traced back to Shyama Ji, the Blissful aspect of the Supreme Lord and revered Acharyas! This assertion finds validation in a specific Sloka within the scripture.
Anadimadim chidrupam chidanandam param vibhuhoo |
Varah Samhita
Vrundavaneshwaram dhyaayet trigunsyek karanam ||
- Ishta:
Oh, Acharyas! Param Kishori Consort Shyama Ji is our Ishta through whom we reach our Lord. She first appeared in the person of Shri Radha in the sports of Brij and Raas and then in the person of Nijanand Swami Dev Chandra Ji. Please refer to these Slokas of the scripture:
Siddhirupasi charadhya radhika jivanam mam |
Puran Samhita: 6/36,38
Ye smrutva bhavyanti twam tairaham bhavitaha sada ||
Tatra mein vastavam rupam yatra yatra bhavaddrushaha |
Mamestam cha mamatma twam radheiva radhyatey mayaa ||
- Sadhan:
Oh, revered Acharyas! Our soul’s chosen method of devotion, known as Pati Vrata, signifies a complete dedication to the Supreme Lord, akin to the unwavering loyalty and devotion of a virtuous and chaste wife to her husband, both physically and spiritually. In adherence to this principle, we abstain from worshipping other gods and goddesses of this worldly realm. Thus, our practice of unwavering devotion is termed ‘Pati Vrata’. This steadfast devotion is considered the most potent means to attain the divine love of our Lord, referred to as Ishak. Due to our eternal connection, or Nisbat, our Ishak is reserved solely for Him. Through this practice, one cultivates and revels in a unique and unparalleled love for the Supreme Lord. These profound insights are expounded in specific Slokas within the scripture.
Purusha sa para, Parth bhaktya labhya tu ananya |
Shrimad Bhag. Gita:VIII
Naham vedeiran na tapsa na danena na chejyayaa |
Shrimad Bhag. Gita: 11-53,54
Bhaktya twananyayaa shakya ahamevam vidhoarjuna ||
‘Prem,’ ‘Ananya Prem,’ and ‘Ishak
Through a profound exploration of the devotee’s soul’s worship focus and their connection to various spiritual realms, as illuminated by the Holy Kuljam Swaroop, one can discern three distinct forms of divine love: Prem, Ananya Prem, and Ishak. An exemplary manifestation of Prem is evident in the devotion practised by saints like Mirabai and Surdas towards Lord Krishna (Vishnu). The Gopis (milkmaids) of Brij and the devotees of Raas exemplify Ananya Prem for the divine manifestation of Krishna in Gauloki. Despite their unparalleled love, the Gopis could not fully grasp their true relationship with the Supreme Heaven, Param Dham, amidst the divine play of Brij and Raas. Confirming this insight, Lord Pran Nath asserts:
Yamein prem lachhan eak parbrahmn saun, eak gopiyon eah ras payaa |
Kuljam Swaroop., Kirantan: 33/9
Tab bhavsagar bhaya gaupad vachh, vihangam paida bataayaa ||
Ruhen huti Brij Raas mein, par prem tha laksh bin |
Adhi Nind ka jo supan yogmaya naam dharaya tin |
When cultivated and perfected by an enlightened Brahmn Srishti soul, Ananya Prem transforms into Ishak. This evolved state of Ishak ultimately yields Supreme Bliss, known as Nijanand.
Ishak is, in essence, the devotion practised by Brahmn Srishti souls towards their Supreme Lord in Param Dham. It represents the true form of the Supreme Lord and is grounded in the soul’s eternal relationship with Him. Despite attaining a comprehensive understanding of the supreme Tartam Wisdom, both Jiva Srishti and Ishwari Srishti souls remain unable to fully embrace Ishak due to their respective connections with Kshar Purusha and Akshar Brahm. The Ishak directed towards the Supreme Divine is referred to as Ishak-E-Marfat.
In the Bible, Love is emphasized, affirming that “God is Love, and Love is God. Whoever lives in love lives in God, and God in him.” This aligns with the teachings of the holy Kuljam Swaroop, which elucidate Ishak as the true form of the Supreme Lord. Those who reside in this Love for the Supreme God are none other than the Brahmn Srishti Souls. The descent of the Lord upon Earth is not due to our love for Him but rather because of His love for us, stemming from our direct relationship with Him. Thus, the biblical quotes resonate with the Supreme Heaven (Param Dham) concept, transcending distinctions among various forms of love. Nevertheless, through divine Wisdom, one can discern different categories of love, often encapsulated within the term ‘Ishak.’ These categories of Ishak comprise four distinct types:
- Ishak-E-Hirsi: Love with the physical world concerning material and sexual enjoyments, etc.
- Ishak-E-Nafsi: Love with eyes and heart, as Hir and Ranza, Sashi and Punnu did.
- Ishak-E-Hakikat: Unparalleled love with single-minded devotion offered to God, as was practised by Mirabai, Raskhan, Surdaas, etc.
- Ishak-E-Marfat: This is also an unparalleled love with single-mindedness. However, only the Supreme Lord Aksharateet can express this Love toward His Blissful components–the Brahmn Srishti Souls.
The flow of Ishak-E-Marfat is inherently mutual, akin to the harmonious interplay of waves within the ocean and the radiant rays from the sun. All the divine manifestations and activities within the Supreme Heaven, Param Dham, stem from Ishak-E-Marfat, functioning as both cause and effect. Such a profound connection can only exist within the realm of Oneness-Advaita or non-duality. In simpler terms, this form of Ishak transcends even the grasp of the milkmaids (Gopies) and Krishna of Brij and Raas and certainly surpasses the Creator God, Adi Narayana. Consequently, it remains beyond the reach of any other revered devotees of the world.
- Japa:
We meditate and recite the name of the Perfect Divine Couple (Yugal Swaroop), Shri Raj Shyama Ji, who reigns upon the Supreme Throne within the Mool Milava of Param Dham. It’s crucial to note that this depiction pertains specifically to Aksharateet within Param Dham. This concept is elucidated in a specific Sloka within the scripture.
Radhya saha srikrishnam yugalam singhasaney sthitam |
Varah Samhita
Purvokatam rup lavanyam divya bhusha shrungambaram ||
Please note: The Divine Couple of Param Dham, Shri Raj Shyama Ji, should not be confused with the Yogmayic Radha and Krishna. This distinction is clear, as Radha and Krishna never sat together on a throne during the events of Brij and Raas. The Sloka from Varah Samhita specifically refers to the Supreme Throne – Mool Milava.
- Mantra:
Oh, revered Acharyas! Allow me to elucidate on our mantra. As mentioned in the scripture Yog Darshan, it is called Tartam. This mantra bestows immortality and facilitates the attainment of realization of the Supreme Lord. The scripture states, “Tartamayna Janati sat-chid-anand laxanam,” affirming its profound significance.
- Devi:
Oh, esteemed Acharyas! The revered Holy Kuljam Swaroop serves as our Goddess or Devi. Referred to in scriptures as Brahm Vidya, it signifies the divine knowledge of the Supreme. This Brahm Vidya is synonymous with the Holy Kuljam Swaroop itself. Through the worship and devotion to Kuljam Swaroop, we can alleviate the sufferings of this world. This teaching finds affirmation in a specific Sloka within the scripture.
Om brahm vidyam pravakshyami sarvagyanam uttamam |
BrahmVidyopanishad
Yatrotpatti layam cheiva brahma-vishnu maheshawaraha ||
- Puri:
Nautanpuri, situated in Jamnagar, Gujarat, India, is the Holy Land where the seed of Divine Tartam Wisdom first germinated.
- Shakha:
Oh, revered Masters! Within the realm of devotion exist 108 aspects, symbolizing the branches of a divine tree extending from this mortal world to the Supreme Heaven, Param Dham. Through Divine Wisdom, one can comprehensively grasp each of these aspects. This encompasses the essence of the 108 aspects.
Among these, the Navdha Bhakti, leading towards Vaikunth or Nirakaar, constitutes 81 aspects of devotion. The path of Radha Vallabhi devotion represents the 82nd aspect, while the teachings of Saint Kabir Ji illuminate the soul towards the understanding of Akshar Brahmn, marking the 83rd aspect of devotion. Furthermore, our soul meditates upon the 25 prominent features or paksha of the Supreme Heaven, Param Dham. This compilation totals 108, mirroring the number of beads in a worship rosary.
- Shala:
Our eternal school, or Shala, resides in Gaulok, situated within the domain of Sablik (chit) of the Akshar Brahmn.
- Kshetra:
Our sacred pilgrimage, or kshetra, lies at the lotus feet of our True Master, Sat-Guru Nijanand Swami, also known as Consort Shyama Ji.
- Sukh Vilas:
Oh, spiritual Masters! In the bygone era, amidst the divine play of Brij and Raas, we engaged in eternal sports within the confines of the Eternal Brindavan. These timeless activities persist even today, transcending boundaries within the limitless Divine Land known as Behad Bhumi.
- Rishi:
Maha Vishnu, the Original God Adi Narayana, who dwells in the eternal Vaikunth in Avyakrit Brahm, is our Rishi (Seer). He brings divine knowledge to this world through different scriptures.
- Veda:
Oh, Acharyas! Our tradition follows the Fifth Veda, known as SwaSam Veda. This Divine Wisdom, embodied in the form of Brahm Vidya or Kuljam Swaroop, constitutes the ultimate Veda that we adhere to and practice.
- Tirath:
Our soul’s sacred pilgrimage (tirath) leads to the divine (Noori) River Yamuna, coursing through the Pukh Raj Mountain to the Hauj Koshar Lake in the Aksharateet Param Dham. This sacred journey transcends earthly realms and extends beyond the Universe of Kaalmaya or Yogmaya.
- Shastra Shravan:
Oh, Acharyas! It’s important to note that we, the Brahmn Srishti souls, have participated in the divine play of Raas. These Raas sports, imbued with divine love, surpass the descriptions found even in Srimad Bhagavatam. Through the grace of the Supreme Lord, we can now comprehend these manifestations of divine love through the first Book of Raas in Kuljam Swaroop.
Does this doctrine of Nijanand School/Order imply that the devotee Sundersath should regularly engage themselves in listening, reciting, and even organizing the Katha of Srimad Bhagavatam?
The Holy Books of Nijanand consistently emphasize the precious treasure concealed within the numerous East and West scriptures, not limited to Srimad Bhagavatam. While Srimad Bhagavatam holds significant importance by establishing a vital connection between our divine play of Brij and Raas and our current era of spiritual awakening, known as Jagni, this link remains incomprehensible to the broader populace without the Divine Tartam Knowledge.
Why not ‘Shastra Shravan’ Holy Koran?
In Haridwar, the focus was initially on Hindu Sanatan Dharma, as Pran Nath Ji engaged with Hindu Acharyas. Hence, it was apt to utilize the Hindu scripture Srimad Bhagavatam for elucidation. However, after this, the focus expanded far beyond Srimad Bhagavatam. According to the Holy Kuljam Swaroop and Bitak Saheb, even the Quran mentions Param Dham (Ars-E-Ajim), a concept absent in Bhagavatam. Thus, the Nijanandi belief system reveres Srimad Bhagavatam and various other scriptures, including the Quran and Bible.
Nijanandi Sundersath devotees perceive that the essence of Srimad Bhagavatam and other world scriptures has been encapsulated within the Holy Kuljam Swaroop. Therefore, once a devotee’s soul comprehends the essence of Bhagavatam through Tartam, it is unnecessary to continue reciting or listening to it. The goal of Tartam Wisdom transcends the scope of Bhagavatam; thus, Nijanandis do not halt at this juncture. In the era of Jagni, reading or listening to Kuljam Swaroop is akin to engaging with all the scriptures. Hence, there is no need for an awakened Sundersath to expend their limited time and energy when the Supreme Lord has consolidated all scriptural Wisdom into the Kuljam Swaroop.
- Mool:
Oh, esteemed Masters! Our fundamental root, or mool, stems from Consort Shyama, who embodies the Supreme Bliss or Anand aspect of the Supreme Brahm. Through this direct connection with Anand, we truly embody the essence of being Nijanandi.
- Phal:
Oh, Masters! The devout soul is bestowed with the eternal bliss of the Aksharateet Param Dham. Attaining Nijanand is the ultimate culmination of practising this Faith.
- Dham:
Oh, great Masters! Our soul’s eternal abode is Supreme Heaven, beyond Kaalmaya and Yogmaya. In the scriptures, it is called Divya Brahm Pur or Param Dham.
- Sampradaya (not literally, but is Order/School):
Finally, esteemed Masters! Allow me to elucidate the identity of our Faith. We belong to the religious order known as the Nijanand School or Order. From a worldly point of view, it is called Sampradaya, but it is not, however, literally that, but a Universal Order or School. It’s worth noting that our identity was documented in the scriptures long before our existence. Shri Dev Chandra Ji initiated this system and tradition, earning the title of Nijanand Swami.
Divya brahmnpur dham hai, ghar aksharateet nivaas |
BS: 37/83
Nijanand hai sampradaya, eah uttar prashna prahkash ||
Shri Dev Chandra Ji Nijanand, jin prakat kari sampraday yeh |
Beetak Saheb: 37/84
Regarding Identity: Scriptural and Historical Perspectives
Today, the Nijanand School/Order is sometimes called Shri Krishna Pranami Dharma. One might wonder how and why the Nijanand Order acquired this additional name. It’s important to recognize that the definition of the Transcendental Being surpasses all worldly words and names. Therefore, in the holy Kuljam Swaroop, He is referred to as Aksharateet or Shabdateet. The emphasis on the name Krishna raises questions in this context.
This issue may seem trivial to some, lacking significant importance. However, for others, it represents a significant deviation from the original Wisdom of the Holy Kuljam Swaroop. It’s believed that at an indeterminate point in time, for unclear reasons, the universality of Divine Wisdom was corrupted by human interpretations. It appears that a more restrictive and convenient identity may have been introduced and subsequently reinforced by certain preachers in the past. Although no documentary evidence is available regarding this, some experts and spiritual leaders today speculate that this renaming occurred around 1935 A.D. in Nepal, following social unrest incited by traditional Hindus. It’s believed that at that time, certain Pundits and Sanskrit experts managed to mitigate a potential conflict, specifically by referencing a Sloka from the Mahabharata.
Eko api Krishnasya krut: pranamo, dashashva-medhavbruthen tulya: |
MBh. Shanti Parva: 47/92
Dashashvamedhi punereti janma, Krishna pranami na punarbhavaya: ||
These preachers firmly advocate that the Sloka from the Mahabharata referenced above was aptly utilized to avert a crisis at that time. However, they now preach with conviction and thorough explanation that their understanding of Divine Wisdom has evolved through their lifelong research on the Faith and its traditions. With a genuine concern for the spiritual awakening of Sundersath Jagni, they have devoted all their energies to discouraging the permanent use of the inappropriate identity—Shri Krishna Pranami Dharma.
Examining other facets of this issue is essential for a comprehensive understanding. Historically, many preachers of this Faith in India originated from Nepal. These preachers may have found it convenient to adopt the newer and more accessible name—Sri Krishna Pranami Dharma. Over time, they likely succeeded in ingraining this new name in the minds of the Sundersath society, which had limited exposure to the Holy Kuljam Swaroop. With few individuals reading and questioning the Wisdom and its practices, effecting such a change would have been relatively straightforward for these preachers.
In recent years, further research has shed light on this matter. In-depth studies of the Holy Kuljam Swaroop and Bitak Saheb indicate that the Sloka from the Mahabharata does not pertain to the Krishna Tatwa of Yog Maya. It becomes evident that the name Krishna mentioned in this Sloka of Mahabharata actually refers to Lord Vishnu (of Vaikunth), who pertains to the realm of Kshar Purusha. This Krishna of the Mahabharata bears no connection with the Aksharateet Supreme Lord, the sole object of worship in the Nijanand Order.
Why, then, do some people not want to accept this fact?
Regardless of its veracity, proponents of the new identity have found it to be highly effective in garnering the trust of the broader Hindu community. This is a crucial point for all seekers of Total Spiritual Awakening to grasp.
For devotee Sundersath, who has been traditionally accustomed to and identified with the name Shri Krishna Pranami, such a change can be deeply unsettling. However, every Nijanandi Sundersath must elucidate the hard truths regarding our identity, as pledged before our Lord, the Aksharateet Supreme Truth.
Our objective is to awaken all beings to the best of our capacity under the grace of our Lord. Indeed, the name “Shri Krishna Pranami Dharma” is a misnomer due to the spiritual comprehensiveness of Lord Pran Nath’s Divine Wisdom. Consequently, many outsiders have erroneously perceived this Faith as an offshoot of Vaishnavism.
Ultimately, the decision rests with the readers and the Sundersath themselves, to whom our Supreme Lord has bestowed a keen sense of discernment between right and wrong for their spiritual welfare.
