A Message to Fellow Seekers on the Path to the Absolute Truth
The eternal cycle of creation and dissolution has continued since time immemorial—and will go on through eternity. Amid this ever-turning wheel stands humankind, yearning for lasting love, peace, and happiness. Time and again, people attempt to fulfil these desires through worldly pursuits and transient pleasures. Yet, when none of these bring true satisfaction, the soul turns inward—toward the ocean of eternal love, peace, and bliss: Satchidānand Paar Brahm. This marks the beginning of the path of true spiritual enlightenment.
Many faiths and sects worldwide offer ways to achieve this spiritual goal. Yet, none truly possess the clarity or the awakened intelligence (Jāgrit Buddhi) to guide seekers beyond illusion. A few core questions haunt every genuine spiritual aspirant:
Who governs the countless Brahmaands (cosmic universes)? Where is He? What is His original, divine form?
The Taittirīya Upanishad declares:
“Ānandon Brahmeti Vyajānāt”
—If He is blissful by nature, why does this universe reflect sorrow?
If He is eternal and sentient, why is the world perishable and insentient?
If He resides in every atom of creation, why is there no unity of form in this world?
And if He is not in this world, then where is He?
No religion, no philosophy, no scripture—except the divine Vaani revealed by Shri Praan-nathji—has provided satisfying answers to these questions. Spiritual seekers across traditions interpret scriptures based on their own beliefs, but lacking awakened intellect, they fail to realise the Supreme Truth: Satchidānand Paar Brahm.
The one school of thought that offers the eternal fruit of divine knowledge and ultimate liberation is the Nijaanand School of Absolute Philosophy. Though conventionally termed the “Shri Nijaanand Sect,” it is, in essence, a unique, non-sectarian path distinct from the ritualistic and limited traditions followed by many faiths. It offers a clear, divine, and accessible way to reach the Supreme Lord (Paar Brahm), for which seers and saints across time have undergone countless spiritual practices and penances—often with no true result.
“Ye to gath sansār kī, jo khainchā khainch harat.
Āpan to sāthī dhām ke, hai ham men nor mat.”
“These (worldly people) belong to the bondage of this transient world; they keep pulling and entangling each other.
But we belong to the eternal divine abode (Paramdhām); let there be no worldly intellect or attachment in us.”
Elaboration:
- “Ye to gath sansār kī” refers to worldly souls who are tied in knots (gath) of maya, ego, desire, and social entanglements.
- “jo khainchā khainch harat” conveys how such souls pull each other into conflicts, attachments, and distractions—dragging one another deeper into samsāra.
- “Āpan to sāthī dhām ke” affirms the speaker’s true identity as one of the eternal companions of the Supreme Lord, belonging not to this perishable world but to the eternal Paramdhām.
- “hai ham men nor mat” is a humble invocation—“Let not worldly intellect (nor mat) remain in me.” It’s a prayer to stay free of limited, illusion-bound thinking.
Essence:
This verse contrasts the bondage of worldly souls with the divine origin and purpose of Brahmshrishtis (souls from Paramdhām). It is both a warning and a reminder—to not get trapped in worldly disputes or mental frameworks, but to live in remembrance of one’s divine identity and homeland.
This path was not designed by any human intellect but was named and revealed by the Exalted Power of Aksharāteet Paar Brahm, who manifested in the body of Shri Mihir-raaj Ji. In him resided the Jeev of Maru and the Ātmā of the eternal Paramdhām, Shri Indravati ji. She revealed herself as the Buddha Nishkalank Form (Kalki Avatār) at the 1865 Kumbh Mela in Haridwar.
This exalted power, the Supreme Lord of Paramdhām, played His divine Leela in two human forms:
- Shri Devchandraji (with the Jeev of Devaapi and Ātmā of Shri Shyaamaji – Rooh Allah)
- Shri Mihir-raaj ji, fulfilling the Qur’anic prophecy of Allah Ta’ala’s dual appearance at the time of Qiyāmat, as well as Jesus Christ’s prophecy of the Second Coming on the Day of Judgment.
Thus, the predictions of Hinduism, Islam, and Christianity all converge and are fulfilled through the manifestation of Shri Praan-nathji
Core Tenets of the Nijaanand School of Absolute Philosophy
1. Three Cosmic Realms Exist Beyond This Brahmaand
Beyond our universe, formed of the eight-fold elements (five elements, mind, intellect, ego), lie seven overlays of void (Saath Shoony), the realm of Aadi Narayan, and the Moha Tattva (Mahāshoonya). These constitute the limited realm (Hadh Brahmaand) of Kshar Purush. All deities and gods of worldly religions reside within this domain.
“Ksharah sarvāṇi bhūtāni, kutastho’kshara ucyate” – Bhagavad Gītā 15:16
“All beings in this world are perishable (kṣaraḥ), but the one who remains unchanging amidst all (i.e., transcendent) is called imperishable (akṣaraḥ).”
2. Beyond Hadh Lies Behadh and Paramdhām
- Behadh Brahmaand belongs to Akshar Purush (Akshar Brahm).
Paramdhām or Nijdhām is the eternal, supreme abode of Uttham Purush Aksharāteet.
“Uttamah purushaḥ tu anyaḥ paramātmā iti udāhṛtaḥ” – Gītā 15:17
“But there is another, the Supreme Person (Uttama Purusha), who is declared to be the Paramātmā (Supreme Lord).”
“But higher than both [the perishable Kṣara and the imperishable Akṣara] is another, called the Supreme Person (Uttama Purusha), the Paramātmā—whose power, by entering the three worlds, sustains all beings and is the unchanging Lord.”
As per the Upanishads:
“Ekam eva advitīyam” – There is none equal to Uttham Purush.
3. Satchidānand Paar Brahm Does Not Reside in This Mortal World or Cosmos
The Brahmic power pervades creation, but His original form, His divine bliss, and eternal Leela are only in Paramdhām, where all objects shine with innate radiance—beyond sun, fire, or electricity.
4. His Divine Form is Youthful, Radiant, and Dual
Beyond form and formlessness, Paar Brahm is described in Atharva Veda as:
“Ātmānam dhīram ajaram yuvānam” – Ever-youthful, luminous, and devoid of ageing.
In different traditions, He is called Āditya Varna, Bharga, Shukra, or Noor Jamāl.
5. Three Types of Creation and Brahmaands
- Jeev (souls), Ishwaree Srishti (divine beings), and Brahmshrishti (eternal souls)
Their domains: Vaikunth-Nirākār, Behadh, and Paramdhām, respectively.
Brahmshrishti merely witnesses creation; Jeev alone enjoys the fruit of karma.
6. Three Types of Divine Sports (Leelas)
- In Kshar Brahmaand: dualistic (Dvait) Leela with Jeev and MāyāIn Behadh: non-dual (Advait) Leela
In Paramdhām: Self-sporting non-duality (Swa-Leela Advait)
7. Three-Stage Leela of Shri Krishna
- Braj Leela (by Aksharāteet): 11 years, 52 daysGauloki Leela: 11 days (7 in Gokul, 4 in Mathura)
Vaikunthi Vishnu Leela: 112 years in Mathura and Dwaraka
These three divine stages—mostly unknown to the world—are part of Thri-dhā Leela.
8. The Ground of Raas Was Eternal Vrindavan in Behadh Brahmaand
Radiant beyond the three Gunas, every particle of Vrindavan shines with the light of millions of suns.
“Vīkṣya rantum manaś cakre, yoga māyām upāśritaḥ” – Shrimad Bhāgavatam
9. Manifestation of Paar Brahm as Shri Praan-nathji
The same Aksharāteet who performed Raas Leela became known as Shri Praan-nathji (Shri Ji Saheb) in this world. He is the beloved of all Brahmshrishtis, the divine Bud’dh Nishkalank form prophesied as:
- Kalki in Maheshwar Tantra, Bhavishya Deepika, Bhagavat, PurāṇasAakhrool Jamaal Mahdi in Quran-Hadith
Second Christ in the New Testament
10. Scriptural Centrality of Shri Kuljam Swaroop
Followers of the Nijaanand path worship not idols but Shri Kuljam Swaroop—the 18,400-verse Mukh Vaani spoken by Shri Praan-nathji himself. This is Brahm’s wisdom-form, revered as the true manifestation of divine knowledge.
Even today, Shri Praan-nathji resides in the hearts of His Brahmshrishtis, awakening them through His living voice—Mukh Vaani:
“Pragate Pūrṇabrahm sakal men, Brahmshrishti sirdhār.
Īshwarī srishti aur jeev kī, sab ā’ae karo dīdār.”
The Pūrṇabrahm (Supreme Absolute) has now manifested before all.
O Brahmshrishti—the crown among all souls—
Come forth, O divine beings (Īshwarī Srishti) and souls (Jeev),
Behold and have the divine vision (Darśan) of Him.
Conclusion
Having found this eternal wisdom, I now realise that no sect, ritual, or tradition compares to the revelation of Shri Praan-nathji, the manifest Paar Brahm Himself. His divine Leela, spanning dimensions and scriptures, is the key that unlocks the true meaning of existence. The Nijaanand School of Absolute Philosophy does not ask us to abandon the world—but to transcend it through divine remembrance, and return to the eternal homeland, Paramdhām.
Pranām ji.
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