Shree Krishna Pranami

Meher Sagar with English Meaning -[Shree Krishna Parnami - Mehar Sagar :Ocean of Grace ]

noreply@blogger.com (Unknown) — Fri, 20 Nov 2020 04:20:00 +0000

Meher Sagar

Aur sAgar jo meher kA, so shobhA atee let |

lehereM AveM meher sAgar, khubee sukh samet ||1

This ocean of Grace is full of radiance. Shri rajji's ocean of grace [meher sagar] is full of excessive splendour. The waves of immense bliss and profound happiness rise from it incessantly.[1]

hukum meher ke hAth mein, jos meher ke aNg |

isak Ave meher se, besak ilam teen saNg ||2

Shri Rajji's command behest is also subject to HIS Grace and ardour, The intense longing to attain HIM is a part of HIS Grace. The spiritual true knowledge beyond doubts follows is a parcel of it. Grace is the source of love for the lord and with that love the spiritual - tartam - knowledge i.e. Beshak Ilam, is attained automatically which clears all sorts of doubts[2]

puree meher jit hak kee, tit aur kahA chAhita |

hak meher tit hota hai, jit asal hai neesabat ||3

One who is blessed with HIS Grace does he need anything ? What would be lacking there where the kind Lord has shown His full grace? What other things would be needed there? But the grace of lord is bestowed upon him only who has got fundamental eternal relation with him[3]

meher hota abbala se, ita hee hota hukum |

jalus sAth sab teenake, kaChu kamee na karat khasama ||4

From the very beginning , Grace of Lord is showered upon HIS celestial soul endlessly. From His Grace issues forth HIS WILL. Procession of people will follow him and Lord fulfils with all

the bounties.the lovable lord does not let any of his requirements remain unfulfilled.[4]

ye khel huA mehera vAsate, mAheM khelAveM sab meher |

jAtheM mehera judee huee, taba hota sab jeher ||5

This universe has come into existence only to manifest the Boundless grace of the eternal Lord Shri Rajji. It is this grace which makes everyone play the part in the game of this universe. As soon as the grace of the Lord is withdrawn everything becomes bitter like poison for the person who enjoyed the grace.[5]

doU meher dekhat khelameM, lok dekheM uparakA jahur |

jAye andar mehera kaChu naheeM, Akhar hotA hakase dUr ||6

In the game of the world the happiness of the grace of the Lord is experienced inside and outside both, but a large number of persons keep their eyes to the outside physical happiness. The grace does not enter within such persons and consequently they remain away from the vicinity of the Lord.[6]

meher soee jo bAtunee, jo meher bAhar aur mAheM |

Akhar lag taraph dhanee kee kamee kaChu Avat nAheN ||7

The true Grace of Lord is that which is not worldly. The Grace of Lord is felt deep inside and also it reflects the outer self. The Grace of Lord which brings a self nearer to HIM, which brings happiness within and also without. In the end the soul is directed towards Lord and he has nothing to aspire for.[7]

meher hot hai jeen upar meher dekhat pAMcho tattva |

peeMDa brahmAnDa sab meher ke, meher ke beech basat ||8

Those who are blessed with the grace of Lord have a brilliant glimpse of the Lord's grace in all the five elements.The individual and the cosmos all are formed by that grace.not only this,all of this is saturated and active in the lord?s grace itself The individaul and the universe is part of HIS Grace and the soul sees nothing but the Grace[8]

dukh rupee in jeemee meM, dukha nA kAhuN dekhat |

bAt baDee hai meher kee,jo dukha meiN sukh levat ||9

Those who are blessed with the grace of the lord do not feel pain in this world full of sufferings and distress; or it is the great characteristic of the grace that one experiences joy even in pain.[9]

sukhameiN to sukha dAyam, par svAd nA AvAt Upar |

dukha Aye sukha Avat, so meher kholat najar ||10

There is eternal joy in the Kingdom of Lord but the soul is unable to experience it.When Pleasure is followed by pain one is awakened with HIS grace and values the joy and bliss. In the happiness enjoyment is naturally there,still its experience does not give any taste. But with Lord?s grace pleasure gives special taste after the experience of pain.[10]

in dukha ke jeemee meiN baiThake, meher dekhen dukha dUr |

kAyam sukh jo hak ke, so meher kArat hajur ||11

In this world of misery, its the Grace which shall give relief. Also bestows the eternal bliss of the Lord supreme.

mai dekhyA deel beechArake, isaka haka kA jit |

isaka meher se AeeyA, awwala meher hai tit ||12

Mahamati Shri Prannathiji says that while thinking deeply from the inner heart about Rajji?s love. I saw that the divine love springs from His grace itsef and even in its source grace is there.[12]

apanA ilam jit det hai, so bhee meher se besak |

meher sab vidh Avat, jit josh hukum meher haka ||13

Self Knowledge and the knowledge of HIMSELF which is absolute. Derives from HIS GRACE. Lord's will and inspiration and Lord Himself derives to the soul praised by the GRACE. To whomsoever Shri Rajji Maharaj grants His wisdom ?Tartam knowledge he does it undoubtedly through His grace. Lord?s grace only brings all the things.

jAko leta hai meher meiN, tAye pehele mehere banAve vajud |

guN aNg indree meher kee, ruh mehere phukat mAheN bund ||14

Whom the Lord wants to embrace in His grace first, He makes his body fit for it and also the qualities and he makes him His favourite and afterwards He lets the drop of grace enter into his soul along with the qualities, body and senses.[14]

meher siMhAsana baiThake, or meher chaMvara seer Chatra |

sohabat senA meherakee, deel Ahe meher vAjantra ||15

Such a fully graced person sits on the throne of grace and over his head is a royal umbrella of grace and a whisk of grace swings there. All around him walks an army playing pleasing musical instruments of grace. [It means he enjoys the life drenched with that grace.] [15]

bolee bolAve meher kee aur meher kA chalan |

rAta deena dou meher meiN, hoye meher milAwA ruhan ||16

His words [speech] and his walks are also full of grace. Night and day he remains infatuated in grace and his soul is blessed with the company of the celestial souls by the grace of the Lord. [16]

bandagee jee kar meher kee, Ae meher hak hukam |

ruheiN baiThee meher ChhAyA meene, peeye meher ras ishak ilam ||17

Prayer, worship, hymns and Shri Rajji?s command all are the focus of grace. Celestial souls enjoy the taste of love and the nectar of knowledge [Tartam] sitting under the shadow of the Lord?s grace. [17]

jeet meher tit sab hai, meher Awwala lag Akhar |

sohobat mehere devaheeN, kahuN meher seephat kyoNkar ||18

Were there is grace there is everything. Where grace is there it remains pervading from beginning to end. It is grace which only provides good company. In which words should I praise such a grace? [18]

yah jo dareeyA meher kA, bAtun jAheer dekhat |

sab sukh dekhat tahAn, meher jit basat ||19

In this ocean of grace both the kinds of happiness-direct and indirect-are received where grace pervades, all the kinds of happiness are bound to be there.[19]

beech nAbud duneeyeke,Aee meher hak kheelavat |

teenase sab kAyam hue, meherai kee barakat ||20

The Lord's grace descends down from the eternal abode in this perishable world. By the blessing of this grace all the living beings become liberated] getting full advantage of that grace all the types of happiness become eternal.[20]

baranan karun kyo meher kee, siphat naheen pahucHat |

ye meher hak kee bAtunee, najar mAheN basat ||21

How should I describe Lord's grace? Words do not reach or are not enough to reach His splendour.. This grace is Lord's inmost being and this resides in his divine vision.[21]

ye meher karAt sab jAheer, sab kA matA taulat |

jo keena kAno nA sunyA, so meher magaj kholat ||22

Lord's grace manifests everything (makes all the mysteries clear) and evaluates all the sects (meaning of scriptures). What has not been heared by ears so far has been revealed with all the hidden meanings by the grace.[22]

baranan karun kyo meher kee, jo basat hak ke deel |

jAko deel meM let haiM, jahAn AvAt nyAmAt saba meel ||23

How should I describe the grace residing n the heart of the Lord? Whomsoever the lord accepts in that heart he is blessed with all the things of that graceful heart.[23]

baranan karun kyo meher kee, jo basat mAnheN hak |

jAko neevAjen meher meM tAy det Ap mAphak ||24

How can I describe hat grace which resides in he lord's heart? He gives away everything as himself to those whom He drowns under his grace.[24]

bAta baDee hai meher kee, jeeta meher teeta sab |

neemesh nA ChoDe najar se in upar, kahA kahu ab ||25

The lord's grace is undescribable and uncomparable. Where thre is grace everything is available there. Whom He has blessed with his grace, He des not let him be awy from his sight even for a fraction of a second. What more can be said about this?[25]

jahA Ap tahA najar, jahA najar tahA meher |

meher beenA aur jo kaChu, so sab lage jeher ||26

Where the Lord is there his divine gaze is there and where that gaze falls the grace pervades and nothing except grace remains there. It means whatever the wordly or ivine thing is there without the Lord's grace it looks like poison.[26]

bAt baDee hai meher kee, meher hoye nA beenA aNkUr |

aNkUr soee hak neesabatee, mAhe basat tajallA nUr ||27

Peculiar is the qualty of grace.Grace can take its growth only where there is capibility for that. Such a capibility is possible only with them who has original relations with God and such originally related favourite celestial souls dwell in the eternal abode of Shri Rajji's lustrous land.[27]

jyo meher tyo josh hai, jyo josh tyo hukam |

meher rahat nUr bala leeye, tahAn hak isak ilam ||28

As is the Lord's grace so is his zeal; as is the zeal so is his command. The grace assumes the lustre of Tartam and so it includes Lord's love and knowledge also.[28]

miThA sukh meher sAgar, meher meiN hak AarAm |

meher isak hak aMg hai, meher isak prem kAm ||29

The ocean of grace is very pleasant. In fact it provides real tranquility and comforts. Grace and affection are parts of Lord's physique, Grace itself is love and it is through love that a devotee gets his inner desire of reaching the dear lord fulfilled.[29]

kAm baDe in meher ke, ye meher in haka |

meher hota hai jeen upar, tAye det Aap mAphak ||30

The working field of grace is greatly pervasive, because it flows from the Lord Himself. On whom this grace is bestowed, he gains the glory, ability and strength like the Lord.[30]

mehere khel banAiyA, vAste meher momeen |

mehere milAvA huA, aur mehere pheerastana ||31

Lord?s grace has initiated the wordly game and it is done because of the grace on celestialssouls. It is due to grace that the souls reach their original abode and the Lord?s creationhas become fortunate to witness the game even. [31]

mehereM rasUl hoy AiyA, mehereM hak leeye phurmAn |

kunjee lyAye meher kee; karee meheren kee pehechAn ||32

Because of the grace of the Lord Rasool came into this world as His messenger. With his grace he brought the message. He also brought the key of grace.By that key the door of the darkness of ignorance was opened and the souls recognized the eternal and immortal Lord.[32]

dei meheren kunjee eemAm ko, teeno mahammad surat |

meher daee hikamat, karee meheren jAher hakeekat ||33

By the grace of Shri Rajji the key of tartam was handed over to the imam (Shri Prannathji) Shri Prannathji enshrined in himsef the three formas and came to the world as guiding force of the Lord's grace. Grace gave all the three wonderful powers to unravel and manifest the mystery of the facts of the lord's eternal Abode. [33]

so phurmAn meheren kholeeyA, karee jAher meheren Akhrat |

mehere samajhe momeen, karee mehere jAher kheelavat ||34

Unravelling the mystery of Lord's message opened the gate of salvation. The celestial souls will nderstand the mystery by grace and it, thus, opened the gate of the eternal Abode. [34]

eh meher momino par, yehi khAsal khAs umat |

dai mehere bhista saban ko, so meher momeeno barakat ||35

Lord's grace is shown on celestial souls because they are the special group of His created universe. Because of grace itself all others have attained the bliss of the Abode of eternal salvation but this has been easily available because of the blessings of grace bestowed upon the celestial souls. [35]

mehere khel dekhyA momeeno, mehere Aye tale kadam |

mehere kyAmat karake, meheren haNsake mile khasam ||36

The celestial souls witnessed the play and then returning from the world they again reached near their dear Lord by His grace. It is grace which did smiling by arranged their (celestial souls's) meeitng with their Lord by making Qyamat (to present oneself before the Lord after death.) [36]

meher kee baateY to kahuN, jo meher ko hove pAr |

mehere haka nyAmat saba mApee, mehere meher ko nahiN sumAr ||37

I can describe Lord's grace only if I can fathom its greatness. Lord's divine wealth might be measured by grace but the waves of grace themselves blowing in the ocean of grace are not measurable.[37]

jo meher ThADee rahe, to meher mApee jAye |

meher pal meiN baDe koTa gunee, so kyoN mehere meher mapAye ||38

If grace remains stable even for a moment then only can it be measured but this grace increases million times every moment. How can, therefore, the receiver of grace can measure the grace itself ? [38]

mehere dil aras kiyA, dil momino meher sAgar|

haka meher le baiThe dilameY, dekho momeeno meher kAdar||39

Grace mede the hearts of the celastial souls His Abode and so the ocean of grace started waving in their hearts. Grace enshrined the Lord Himself in the hearts. Grace Sunder Sath ! See the kindness of the kind ! [39]

bAt baDee hai meher kee, haka ke dil kA pyAr |

so jAne dil haka kA, yA meher jAne meher ko sumAr ||40

The importance of grace is great. It is the expression of the love of the Lord's heart Only His heart can know it or grace itself can fathom itself. [40]

jo ek vachan kahuN meher kA, le meher samajhiyo soye |

apAr umar apAr jubAYen, meher ko hisAb na hoye ||41

If I utter a word about the grace of the Lord only he, who is blessed with His grace, can understand it correctly. Even with endless ages and countless tongues accounting of grace is not possible. [41]

nipaTa sAgar baDA AThamA, e meher ko neeke jAn |

jo meher hoy tujh upar, to meher kee hoye pehechAn || 42

This eigth ocean (the ocean of grace) is very great and know this grace correctly. In fact, if you are blessed with the grace of the Lord then only you can recognise the grace completely. [42]

saat sAgar baranan kiye, sAgar AThamo binA hisAb |

e meher ko pAr na Avaheen, jo kai koT karun kitAb ||43

Mahamati says that I have described the seven oceans (of the Lord) but the eighth ocean is boundless. Even if I write millions of books the greatness of this grace cannot describe. [43]

e meher momin jAnaheen, jin upar hai meher |

tAko haka kee meher beenA, aur dekhe saba jeher ||44

Really speaking, only those divine souls know about it on whom His grace is bestowed. For them without Lord?s grace everything is like poison. [44]

ShRi mahAmatee kahey e momino, ye meher baDA sAgar |

so meher haka kadamoN tale, piyo amiras haka najar ||45

Mahamati Prannathji says? O celestial souls! this ocean of grace is very vast. Only by sitting at the feet of the Lord you can receive His grace and drink the nectar of His grace oozing incessantly from His eyes. [45]

Everything you need to know about Pranami Sect (Religion) [About Pranami Dharma - Root of Pranami Sect ]

noreply@blogger.com (Unknown) — Fri, 20 Nov 2020 04:12:00 +0000

The founder of the sect, Shri Devchandra Ji Maharaj (1581–1655), was born in Sindh province in Umarkot village of India (now in Pakistan). From early childhood, he showed saintly tendencies. At the age of 16, he renounced the world and left in search of Brahma-gyana (divine knowledge) to Bhuj in Kutch and later to Jamnagar. Devchandraji undertook the work of giving concrete shape and form to find a new stream of religion called Pranami Sampradaya. He settled down in Jamnagar, where form he explained Vedas, Vedantic knowledge and Bhagwatam in simple language intelligible to lay persons irrespective of social class and religious differences, and awaken them to their real Self with the help of divine knowledge called "Tartam". His followers later came to be known as Sundarsaths or Pranami.

The credit of spreading the Pranami sampraday goes to his dearest disciple and successor, Mahamati Shri Prannathji (Mehraj Thakur) (1618–1694), who was the son of Keshav Thakur, Diwan of Jamnagar State. He traveled throughout the Indian subcontinent and the Arabian world including Oman, Iraq and Iran to spread the ideals of religious harmony and interfaith understanding the vision of Tartam professes. Through him was revealed the divine knowledge later compiled as the holy "Kuljam Swaroop" in six languages – Gujarati, Sindhi, Arabic, Persian, Urdu, Hindi and also words of many other prevalent languages. His work called Kuljam Swarup a.k.a. Tartam Sagar is worshipped unlike the idols in Shree Krishna Pranami temples worldwide. He also attended Kumbh Mela at Haridwar in 1735 BS (1678 AD) and was engaged in religious debates in which he conveniently became victorious and was conferred the title of "Niskalanka Bijayaabhinand Buddha Avatar" by the saints of various sects and creeds.

Maharaja Chhatrasal (1649–1731) of Bundelkhand, was an ardent disciple of Mahamati Prannathji and a follower of Pranami Dharma. Their meeting took place in Mau in 1683, a place near Panna. His nephew Dev Karanji who had met Swami Prannathji, earlier in Ramnagar, was instrumental for this meeting. Chhatrasal was highly impressed of Prannathji and became his disciple. When Maharaja Chhatrasal came to meet him, he was going for a battle against Mughals. Swami Prannathji gave him his own sword and covered his head with a scarf, saying, "You will always be victorious. Diamond mines will be discovered in your land and you will become a great emperor." His prophecy came true and even today Panna region is famous for their diamond mines. Swami Prannathji was not only the religious Guru of Chhatrasal; but he guided him too in political, social, and economic matters. It was by being granted the boon of finding diamonds in Panna by Swami Prannathji that Maharaja Chhatrasal became prosperous.

Among other notables – Mahatma Gandhi's mother, Putlibai, belonged to Pranami sect. Gandhi in his book My Experiments With Truth mentions about this sect - "Pranami is a sect deriving the best of Gita, in search of one goal – Shri Krishna.

Kuljam Swaroop Vaani

This compilation of 14 books consists the revelation of the Vedic Scriptures, as well as the description of the Supreme Abode Paramdham or Goloka Vrindavan. Due to this compilation having divine knowledge, the followers of Shree Krishna Pranami Faith worship this Holy book as the Lord himself. Tartam Sagar include 18,758 verses.

It is a collection of Mahamati Prannath's Vaani's or teaching. It was published in 1965 for the first time. The collection of fourteen books are: Raas, Prakash, Shatritu, Kalash, Sanandh, Kirantan, Khulasa, Khilwat, Parikrama, Sagar, Singaar, Sindhi Bani, Marfat Sagar, and Kayamatnama (chhota and Bada).[9]

Veerat

It offers a stratified knowledge from the Hell (Purgatory) all the way to the Supreme Abode of the Lord Supreme Paramdham and enumerates everything in between. This holy text explains the history and reason behind the creation of this relative world among many facets of creation. It also gives the history of Adinarayana, who is considered by many as the Lord Supreme as well as Trinity (Brahma, Vishnu, Mahesh) and many other details of the divine intention behind Creation.

Vriti/Charchani

The detailed enumeration of the Abode of the Lord Supreme Shri Krishna as indicated in scriptures.

"Chidadityam Kishorangam Paredhamni Viraajitam Swaroopam Satchindanandam Nirbikaram Sanaatanam"

Brahmabaibart Purana

"The Lord Supreme resides in his effulgent Abode (Paramdham) in his ever radiating youth form. Devoid of all the natural impurities, he is engrossed with Existence-Knowledge-Bliss features and is eternal."

Beetak Saheb (history)

It is the history of the advent of this great philosophy called Tartam that is to remove the darkness of spiritual misunderstanding and the biography of the founders of this faith Satguru Devchandra Jee and Mahamati Prannath Jee whose lives serve as inspiration for those who aspire to realize divinity and eternal bliss. The account of their lives recorded by the awakened soul Swami Lal Das Jee, the consort of the Lord Supreme and many other awakened souls outline the ways for enlightenment and Salvation.

Many other books written by the leaders of the Pranami Faith and other religious scholars are available for readers to reflect on in many libraries and Pranami Temples and institutions worldwide.

Krishna Katha, Shrimad Bhagwat Puran Pravachan [Part 1] - Budushi Tara Ghimire

noreply@blogger.com (Unknown) — Fri, 03 May 2013 08:28:00 +0000

This is a video of Pravachan Krishna Katha Epi-1 Part-1 by Bidushi Bhagwad Byas Sushree Tara Ghimire, the First Nepali Women Interpreter of the Holy Scripture Shreemad Bhagwad Mahapuran.

Download - Shree Raas

noreply@blogger.com (Unknown) — Sun, 30 May 2010 15:46:00 +0000

Click the below link to download Shree Tartam Sagar - Shree Raas

Download Shree Rass in PDF.

Src:Shree 5 Navtanpuri Dham Jamnagar

Mukh Wani - Paramdhm Darshan

noreply@blogger.com (Unknown) — Sat, 29 May 2010 15:40:00 +0000

Shree Mukh Wani by Guruma Tara Ghimire : Maghata hu Mera Dulaha

Sri Krishna Pranami Dharma~ a 400-year-old sect~ is a liberal blend of the Quran and Gita

noreply@blogger.com (Unknown) — Sun, 13 Sep 2009 19:20:00 +0000

A liberal blend of Shrimad Bhagwad Gita and Quran, Krishna and Allah, no caste system, no idol-worship, vegetarianism and non-violence. Some features of the relatively unknown Sri Krishna Pranami Dharma, a 400 year-old sect. It finds a mention in Mahatma Gandhi's autobiography My Experiments With Truth as his mother, Putlibai, was a Pranami. Mahatma says, it is "a sect deriving the best of both the Quran and Gita, in search of one goal - God".Though there are almost a crore Pranamis or Sundersaaths (pleasant company) in India, a majority of them are based in Gujarat, Madhya Pradesh, Nepal and Bhutan. In Mumbai, there are around 20,000 Pranamis, mostly Gujaratis. They have two temples here - at Bhuleshwar and Borivali. They meet every week for satsang and sing bhajans and prayers that are a mix of Hindi and Urdu words. In their holy text Swaroop Saheb, words such as Mohammad, momin, hukumat, ilam, barkat appear often.

The current head of the sect is Acharya Shri 108 Shrikrishnamani recently attended the international religion summit of the United Nations. "Our religion believes that Krishna is the supreme lord and other gods and goddesses are his shakti," he says.

ORIGIN Sri Krishna Pranami Dharma was founded by Devachandra in Jamnagar and propagated by Prannath Swami and his disciple King Chhatrasal. During the 17th century, religious environment in India was turbulent. Non-Muslims, especially Hindus, under the rule of the Mughal emperor Aurangzeb, faced religious oppression. The Jijia-tax was levied on non-Muslims and Hindus who were forcibly converted to Islam. Those were the times when Devachandra of Umerkot left home at the age of 16 to quench his spiritual thirst. He went to Bhuj and then Jamnagar, where the Pranami movement began. Here, Devchandra studied Srimad Bhagwad by attending the discourses of Savant Kanji Bhatt for 14 years with unswerving attention and devotion. Followers say that during a discourse Devchandra went into a trance and got Krishna darshan and was conferred the highest knowledge - the Tartam Mantra or the supreme truth. After this, Devchandra founded the Nijanand Sampraday or the Shri Krishna Pranami sect and established Shri Navtanpuri Dham in Jamnagar.

ONE WORLD, ONE RELIGION:The most important crusader of Sri Krishna Pranami Dharma was Mahamati Prannath (1618-1694 AD). He brought unity in various religious faiths by analysing and comparing their holy books and laid the foundation of "one world, one religion". He presented the sum total of all religious knowledge as the Kuljam Swaroop (or Tartam Sagar). In 1678 AD, he went to Haridwar to attend the Kumbh mela and met heads of other religious sects. He had detailed discussions with each one of them, at the end of which, they unanimously conferred the title of Vijayabhinand Nishkalank Buddhaji upon him. King Chhatrasal, born in the house of a Bundela chieftain in 1706, was Prannath's most devoted disciple. He wanted to fight against the tyrannical rule of Aurangzeb in Bundelkhand, but did not have the wealth to build up an army and armoury. He met Shivaji, who was also fighting against Aurangzeb in Maharashtra, and found Sant Ramdas as the Maratha's guide. He turned to Prannath for help. He blessed the king and said, "Riding on your horse tomorrow in the morning, the land you cover will be full of diamonds." And Panna in Bundelkhand is even today one of the biggest diamond mines in the country.

PILGRIMAGE Navtanpuri Dham: Navtanpuri Dham in Jamnagar is the main pilgrim centre of Sri Krishna Pranami Dharma because Devchandra attained enlightenment here. Believers say once Devchandra planted two tooth-cleaning sticks in the ground after brushing his teeth, which grew into huge trees. Today, even after 400 years, they are still there and are called Khijada trees. And the temple there is called Khijada mandir.
Surat: Prannath spent 17 months in Surat preaching. During this time he was offered the throne of leadership and his disciples adorned him with the title of Mahamati Swami Prannathji. Since then, this institution in Saiyadpura came to be known as Shri 5 Maha Mangalpuri Dham or, more popularly, Mota Mandir.
Panna: Panna is where Prannath met King Chhatrasal, blessed him and gifted him a sword, which is called Jalpukar. With this sword Chhatrasal defeated the Mughal army in Mhow. Prannath also blessed the land of Panna to yield diamonds, which gave Chhatrasal the wealth to confront Aurangzeb. Wishing to establish a new Panna on the Vindhyachal mountain range, Prannath chose an even land and hoisted a flag 'Shreejika Jhanda' there. The flag can be seen even today. Prannath lived in Panna for 11 years and left his body for his supreme abode here. The place is known as Muktipeetha, and the temple established there is called Padmavatipuri Dham.
Darjeeling: A huge temple, one of the biggest in West Bengal, is situated in Kalimpong, Darjeeling. Built at a cost of Rs 13 crore, the temple is named after Guru Mangaldas for his contribution in propagating the sect. Flanked by Protestant and Catholic churches, the temple houses orphans, many of whom, after leaving the temple, pursue careers in various cities of India.
Text source: www.krishna-pranami.org

Why do people turn to God?

noreply@blogger.com (Unknown) — Sun, 13 Sep 2009 19:06:00 +0000

Today, people are seen turning to God more for their worldly needs -- for a peace of mind and comfort to cope with life’s routine problems - than for their need for self-actualization. Of course, religions, scriptures and masters have satisfied both the needs, and there is nothing wrong with it. But, is this the real purpose of adopting a religion? What is the common view of scriptures in this regard? Why shouldn’t we focus more on the real essence of the scriptural wisdom that can bring us eternal happiness? In this book, our focus will be primarily on the human quest for self-realization.
To seek is the start of any quest. World religions explain the quest as the longing of a soul for God. The reward of the spiritual quest is gaining the deeper understanding of one’s True Self and the discovery of a new and different way of being. The spiritual nature of humans has allowed them to think about the creation of this universe and their own spiritual nature and origin. They also tend to think about the true form, sports, and the abode of the Supreme Truth God and the purpose of their worldly existence. As intellectuals, we humans often confront such brainstorming questions:
Who am I? Where have I come from?
What is the purpose of my existence in this world?
Who is the true owner of my soul?
Where is the God who created this beautiful Universe?
What is the bondage of Maya (illusory power) that takes me away from the truth?
How can I break these bondages to attain eternal salvation?

Pran Nath Ji says: "A strong desire to receive the true answers to these questions is the first step to move towards the attainment of Eternal Bliss. An individual seeking Nijanand, being a true jeweler, will, of course, shop with extreme care and a firm mind; they will always look for Nijanand --the Jewel of all Jewels."
Kharo khoji hasey jaan jawery, teh joseh drudh man dheer Vastu akhand ne tehaj leyse, jeh hosey vivhikshin veer (KS, Kir: 125/11)

The above-mentioned questions occurred to Dev Chandra Ji (1581-1654AD), the founder of Nijanand Sampradaya, when he was eleven. He got answers to these questions when the Supreme Lord appeared before him and awakened his soul through the Divine Tartam Knowledge. If we deeply study the diverse world faiths, we find that their respective scriptures have also attempted to answer some of these questions. However, their individual messages appear to be scattered like pearls in an ocean. Yes, all of them did explore God territory; however, Pran Nath Ji says, "each scripture or religion explored just a part of the territory or spiritual plane; of course, they did so according to their respective understandings!"
So teta hi boliya, jo gaya jahan laun chal Apne apne mukhse, jaher karey majal (KS, San: 25/12)

In light of the Divine Tartam Wisdom, a seeker soul can put all these different scriptural explorations together. Such a soul realizes that each scripture attempted to reach the same goal, but could explore only up to a certain spiritual plane, among the many planes--one above the other.
First, this book attempts to teach us what exactly to expect from the world religions and scriptures. Then, it explores the process of understanding the scripturally correct answer to these questions. Given the fact that the Supreme Truth God cannot be fully understood through the human mind and intellect, the book relies mostly on the divine wisdom hidden in the many world scriptures; it is not based on any human philosophy.
Through many references on different aspects of spiritual awakening from different scriptures, and by comparing each aspect of spirituality in the light of Tartam Knowledge of Mahamati, this book attempts to lead the seeker soul closer to the goal of realization of Supreme Eternal Bliss. In doing so, the seeker soul’s heart must always be pure, soft and open to Mahamati's teachings to reap the fullest benefit.
Finally, the readers should always keep this message from Mahamati in mind:
Eah maathey lese tehney kahun chhoon, bija maa karjo dukh Tamey tamaari maya mahen, sehejey bhogvjo sukh (KS, Kir: 126/31)

"This Divine Wisdom is only for those who have a true desire to build their faith in it, act upon it, and enshrine its teachings in their hearts. Those, who do not realize the need for this treasure, may continue to enjoy their material life as usual." The fire of Divine Love must start from within an individual's heart.

Krishna Pranami and Caste System - Hidden Truth

noreply@blogger.com (Unknown) — Wed, 10 Jun 2009 18:54:00 +0000

The Krishna Pranami ( Nijanand) sampraday is a non-caste Hindu sect which has so far hardly been studied. This religious movement, which originated in Gujarat in the 17th century, is now sparsely distributed in western and northern India, as well as in Nepal. It clearly derives from nirguna (“without attributes”) bhakti and north Indianmedieval sant tradition. Like the religious movements founded by Kabir (1440-1518)and then by Nanak (1469-1539), the Pranami sect arose at a time when Islamic rulewas enforced on Hindus.

The founder of the movement, Dev Chandra (1581-1655),was born in Sindh, to a rich merchant family (Mehta). The central figure of the Pranamis, however, is Dev Chandra’s disciple: Prannath (1618-1694), born in Saurashtra to an affluent Thakur family (Kshatriya) which fulfilled diwan ministry function. This saint propagated an eclectic religious doctrine intended to transcend Hinduism and Islam.

In the same manner as Kabir and Nanak, Prannath strongly rejected the caste system and denounced Brahman’s ritualism. The devotees of the sect (called sundersath) often recall that Gandhiji’s mother belonged to this sect. It is likely that the Mahatma’s ideas related to religious tolerance and ahimsa non-violence were influenced in one way or another by the Pranamis’ religious discourse. Very few people, however, know that this sect has spread over the course of history in Nepal, especially in the Kathmandu Valley and the eastern regions of the country, as well as in the eastern Himalayas. Even fewer know that the present Maharaj of the sect, who spends most of his time in the religious centre of the sampraday (Jamnagar, Gujarat), is originally from Nepal (Ilam district).

This paper focuses on the politics and the anthropology of the movement both in the past and the present. Three issues will be addressed. First: the origins of the movement, its universalistic message, beyond the Muslim and Hindu faiths, and its evolution over time towards a more aligned Hindu movement. Secondly: the difficulty the sect had in integrating the orthodox and authoritarian Hindu kingdom of Nepal from the end of the 18th century until 1950. The sampradaya encounters the same difficulties as the Arya Samaj, another reformist movement, introduced much latter in Nepal, in being accepted in the Himalayan kingdom. Pranamis were particularly suspected by the Ranas of clandestinely propagating the religion of the Koran. The third aspect to be discussed is the impact of being a Pranami in the present ethnic and religious identity context. How can one at the same time be a vegetarian, teetotaller, and belong to the Newar ethnic group? How can one be a sacred book-worshipper, rejecting any veneration of deity images and a number of Hindu rituals, and belong to an upper Hindu Parbatiya caste? These various circles of belonging, which have to be studied in relation to each other, and at different periods in history, define the position of the individual in termsof shifting and negotiated identities.

Krishna Pranami Dharma Part 3

noreply@blogger.com (Unknown) — Sat, 23 May 2009 12:18:00 +0000

Krishna Pranami Dharma Part 2

noreply@blogger.com (Unknown) — Sat, 23 May 2009 12:15:00 +0000

Creation of Universe

noreply@blogger.com (Unknown) — Sat, 23 May 2009 12:13:00 +0000

What is the nature of this universe? Is it permanent or impermanent?
Who is its creator?
Are there many other universes?
How do all worldly Jivas come into existence?

Find out the hidden scriptural secrets in light of the spotless Divine Wisdom of the Buddha Nish-kalanka Avatar.
The spiritual journey of a soul begins with the understanding of the process of universal creation and the way the soul is linked with it. It must be clear to a seeker soul that the universe, the earth, and living things on the earth have not come about just by chance. They all give silent testimony to a highly intelligent, powerful Creator. Like every design requires a designer, the Creation also has a Creator behind it. Therefore, it is absolutely necessary for a seeker to understand and accept, with full faith, that such a systematic Creation cannot be an outcome of a pure chance occurrence.

Many scriptures, including Srimad Bhagvatam, Gita, Bible, Koran, and others, talk about the process of Creation and its perishable nature. None of them clearly answers the related why, how and what questions. Through His spotless Divine Wisdom, Lord Pran Nath enabled us to understand the complete process and reasons for creation by bringing together all the lost links of the revealed scriptures. The scriptures talk about the original cause of this - and other innumerable - creations. The focus of scriptures has always been on the original cause, the creator, basic elements of creation and its process of operation, including annihilation. The material science has not reached where the scriptural science has.

In this chapter, we will be able to understand the total picture of the divine element hidden behind the process of creation of the perishable universe. When the Tartam Knowledge descended, it became clear to the world as to who is the Creator, and how exactly the Creation takes place. These facts were hidden in the scriptures, but none could arrive at a firm conclusion in absence of this Perfect Divine Wisdom.

Eah duniya paida kin kari, huti na kahu khabar
So sak meti saban ki, ilam khudai aakhir ....( KS, Sagar: 13/6)

Now everyone can understand this very clearly through this Divine Wisdom.

Where should we find the Creator? Let’ understand this topic through the ‘Microphone Analogy.’ Standing in front of a microphone, one may ask these questions related to its creation: Where is its creator? Is he hidden inside of the microphone? Who created it? How was it created? Upon pondering thoroughly, one learns about its manufacturer, its designer, architect and production staff, its supervisors and managers, and the owner of the company. The universe has also been produced or created in more or less the similar organizational fashion. The only difference is that the universal creation is the outcome of a divine organization. As one has to search outside for the creator of a piece of microphone, the creator of the universe must also be found outside--beyond the physical world. When no one could cross the boundaries of this universe, before the descent of the divine Tartam Knowledge, how can the world scriptures explain the divine causes and the process of creation?

Think of a magician creating a cage filled with pigeons. Is it possible for these unreal pigeons in an unreal cage to fully understand their creator--the magician? Of course, not. In the same way, Mahamati says, "How can the people of this material world realize that Creator who is actually outside of this false Creation?"

Bajigar nyaara rahyaa, eah khelat kabutar
Toh kabutar jo khel ke, so kyon paavey bajigar ......(KS, San: 14/35)

However, since the Supreme Lord’s power has descended in this 28th Kaliyug, it has become possible for even an ordinary human being to learn about it. This is truly the sign of His divine grace upon all of us.

Introduction Pranami Dharma

noreply@blogger.com (Unknown) — Sat, 23 May 2009 12:12:00 +0000

Khoje Badi Sansar

noreply@blogger.com (Unknown) — Sat, 23 May 2009 12:10:00 +0000

Re Ho Duniya Babri

noreply@blogger.com (Unknown) — Sat, 23 May 2009 12:07:00 +0000

Origination Sri Krishna Pranami Dharma

noreply@blogger.com (Unknown) — Sat, 23 May 2009 11:54:00 +0000

According to Sri Bitak Saheb, the true name of our faith is Sri Nijanand Sampradaya. When Sriji was in the city of Haridwar (U.P., India) in samvat 1735, he identified his faith as 'Sri Nijanand Sampradaya,' which was initiated by Sri Nijanand Swami. As explained before, since we greet eachother by saying 'Pranami' we are recognized by the name 'Pranami.' This is our name given by tradition. The name “Shri Krishna” was attached later with “Pranami,” and the faith earned the more commonly known name ‘Shri Krishna Pranami,’ which, in fact, is our mistaken identity. This is the work of our own imagination. There is no reference of 'Sri Krishna Pranami Dharma' in any of our Holy Books, including Sri Kuljam Swaroop and Sri Bitak Saheb. Any authentic faith has a Paddhati or the System of Belief. There is no scripture-authenticated Paddhati for 'Sri Krishna Pranami Dharma!' Also, regarding the use of the word 'Dharma,' with 'Sri Krishna Pranami' is inappropriate. A Sampradaya (sect, faith) is born from Dharma (religion). A Dharma is not born of a Sampradaya. The Kuljam Swaroop says that our Dharma is 'Hindu Sanathan Dharma.' Sri Krishna Pranami preachers are confusing sundersath devotees between the names Hindu Sanatan Dharma or Sri Krishna Pranami Dharma.

Triloki mein rey uttam khand bharatko, tamey uttam hindu dharam
Taki chhatrapatiyon ke sir, aaye rahi eat saram
(Kuljam Swaroop: Kirantan 58/4)

In this age of Jagni, we have the Knowledge of Jagrit Buddhi. We have no reason to be smarter than the founder and re-name Sri Nijanand Sampradaya founded by SriNijanand Swami. Having understood the truth, we must go back to our original and true identity without any argument.

Eah to gat sansar ki, jo kheicha kheinch karat
Aapan toh sathi dham ke, hei hum mein noor mat
(Kuljam Swaroop: Kirantan: 94/33)

This name is not the only issue that divides a Krishna Pranami and a Nijanandi. You will learn many of these important distinctions as they apply to their Kuljamic interpretation, practice of the faith and application of the traditions.

43. What is the view of the past and present experts and leaders on this subject of identity?

Here are the views of our past and present expert leaders regarding the identity of our faith:
Maharaj Sri Bharosadasji of (Bharoda, Gujarat) was granted the status of Paramhansa from Pannaji. In Samvat 2028, he published a book " Bada Do Nama." On page #23 of this book, he expresses his surprise like this:
"It is beyond my understanding how this Sri Krishna Pranami Dharma came in to being, who founded it, from when the names of the temples were given as Sri Krishna Pranami Mandir! This word "Pranami" does not appear anywhere in Bitak or Kuljam Swaroop. There are so many temples in Nautan Puri and Pannaji, but none has a name "Pranami Mandir. The word 'Pranami' was also used by Mukund das Ahadi to defend against the Kabir Panthis. Also pandit Krishnamaji (Lailpur) used the sloka of Maha Bharata Shanti Parva (47/92) in Kamaliya (Panjab) to defend against Arya Samaj." Pujya Sri Pandit Pyare Lalji argues in his book "Prashnottari: Published 9/9/1989 (pg.: 9):
"The name of our faith is only Nijanand Sampradaya. We greet each other by saying 'pranam.' Therefore, people call us by the name Pranami."

One of the most reputed Wani expert Maharaj Sri Dhanidasji of Panna mentioned this during his Bitak Charcha in Gandevi, Gujarat:
"Our faith is only Nijanand Sampradaya, and we do not have anything to do with a faith known by the name Sri Krishna Pranami Dharma. The Pranami Pandits for their worldly interests have continued this false identity."
According to Sri Krishnadas Sharma, the Dharmopadeshak of Panna:
"In the 1935 shastrarth, among the experts who participated from our faith beliefs were Pandit Pyarelalji, Sri Krishnadatta Shastri, Kanpur, Krishnamiji of Kamalia, and Sri Krishnadevji (Paakpatan waley) of Jaipur. When asked by the pandits of Dharan, Sri Krishnadattaji won averted the defeat by using the sloka of Maha Bharata Shanti Parva (47/92). From here started the new identity "Sri Krishna Pranami Dharma."

Tartam (Nijanam)

noreply@blogger.com (Unknown) — Sat, 23 May 2009 11:42:00 +0000

Tartam (Shree Krishna Pranami Tartam Mantra)

Nijnam Sri Krishnaji anadi aksharateet
So toh aab jahir bhaye, sab vidh vatan sahit 1
O my soul! I am the Aksharateet Supreme Brahmn Sachidananda, who is beyond Kshar Purusha (sunya, niranjan, nirakaar, Kaalmaya) and even beyond the imperishable Akshar Brahmn. I am 'anadi,' which means, "I have no beginning or end." First of all, I appeared (in front of Devchandra) as Sri Krishna. But, that was just my 'roop'–the form in which I played the sports of Brij and Raas. My original 'swaroop'–divine form is even beyond the Krishna Tatwa of Yogmaya.

I am beyond all worldly names,In this age of spiritual awakening, as envisioned in the Holy Kuljam Swaroop. O my soul! Know for sure that thou art my dearest soul and our eternal abode is Paramdham. All of thee (souls) have descended on this worldly stage. However, only now, have I become known to the world for the first time along with all of thee and our entire Heavenly treasures.

Sri shyamaji var satya hai, sada sat sukh ke dataar
Vinati eak jo vallabha, mo angna ki avidhaar 2

O my Lord! O the dearest to Shyamaji, thou art True and the only donor of eternal happiness. My dearest Lord! Please accept thy soul's only request: “Take me in your care–your loving lap.”

Wani mere piyu ki, nyari jo sansaar
Nirakaar ke paar thein teen paar ke bhi paar 3

Dear Rajji! Now I realize that your Divine Wisdom is unique in this world. It has enabled me to realize the eternal truth that is beyond the domains of formless (nirakaar) Kshar Purusha, Yogmaya, and even beyond the Akshar Dham, into the ultimate domain of eternal bliss.

Anga utkantha upji, mere karna eah vichhar
Eah sat wani math ke, leun jo ean ko saar 4

O Rajji! Now that you are in my heart, I am extremely happy. I pledge to ponder about your Holy Words, and take the ultimate meanings of these Words to my heart.

Eah saar mahen kai sat sukh, so mein nirne karun nirdhar
Eah sukh deun brahmn srishti ko, toh mein angna naar 5

Dear Rajji! I have no doubt that unlimited happiness lies in your Holy Words. I reaffirm that to you, my Lord! Moreover, I am your true Soul only if I share this happiness with other Souls who are still ignorant about the value of your divine treasure. Now, I commit myself to the Jagni Mantra: “Jago and Jagaao.”

Jab eah sukh angma aavhi, tab chhut jaye vikaar
Aayo anand akhand ghar ko, sri aksharateet bharthar 6

Dear Rajji, I am sure, all my blemishes and vices will automatically go away, as soon as I immerse myself in the joy of spiritual awakening. I understand that this is the only way to eternal bliss (Nijanand) of Paramdham. I understand that you are the Supreme Brahmn Aksharateet, the caretaker of my True Self.

Sunore Saat ke Banjare

noreply@blogger.com (Unknown) — Sat, 23 May 2009 11:23:00 +0000

Radha Krishna Picture

noreply@blogger.com (Unknown) — Sat, 23 May 2009 10:46:00 +0000

Kyamat Nama

noreply@blogger.com (Unknown) — Fri, 22 May 2009 21:13:00 +0000

The last 2 volumes of the Kulzam Swaroop are called Kyamat Nama Chhota (small) and Bada (big). In the Kyamat Nama Chhota, we find a description of three kinds of Jivas - or people. People are not distinguished on the basis of colour, race, nationality, or religion. There are only 3 kinds of people in this world. The first is called Jivasrishti. Such people live their lives in this world based on their tendencies, likes and dislikes. They commit good and bad deeds and reap the consequences. The next are called Ishwarisrishti - those who try to obtain God by penance, study, etc. Their desire to attain Moksha (liberation) propels them throughout their life. The highest form of creation is Brahmasrishtis. Such people have a tremendous innate love for the Lord. They see nothing else except Him, nothing else is important. For such people, it is easy to see the Lord, to experience His Divine Grace. They do not need to undergo vigorous penance, do not need to study too much. They are ever pure and full of love.

This volume also contains a description and listing of all the Prophets who came to this world to awaken mankind.
Bada Kyamat Nama is a dramatic announcement of the day of Judgment. Prannathji tells Maharaja Chhatrasaal,Khaas Ummat Son Kahiye Jaee, Utho Momno Kyaamat AaeeKehti Hun Mafak Kuran, Tumhare Aage Karoon ByanKyamat Nama Bada 1/1

If one soul awakens, let her wake up others. Tell the whole world that the day of Judgement (Kyaamat) is at hand and do not lose this golden opportunity. Once this period has passed, you will be full of regrets. So, wake up - see the light of knowledge, bask in its splendour.

Maarfat Saagar

noreply@blogger.com (Unknown) — Fri, 22 May 2009 21:12:00 +0000

The Bible and Koran have said clearly that a great power will appear on the earth in a thousand years. This power will create one religion in the entire world. So, each person in this world thinks that this new religion will be his. That is the reason for this pressure to convert others by force or by temptations.
But, Mahamati Prannath says, the new faith will not need to convert anybody. Anyone practising his own faith will be able to understand it better in the light of this new knowledge. All Vedic and Semitic teachings will merge into this new faith like rivers in an ocean of Marfat - Total Realisation. There will be no differences amongst human beings.
Several indications of the arrival of the Messiah are described in the Koran and the Bible. However, these are concealed, so that only the rightful person can understand them and reveal them to the world. It is said that men will rise from their graves. They will be judged by their deeds and sent to Heaven or Hell. The Prophets will plead their case before the Lord. Prannathji says, the soul is entombed in this human form made of five elements, that is her grave. When the light of knowledge appears, the soul will awaken to her true nature, then this body will hold no meaning for her. Prannathji says, you call the Hindus Kaafirs (non-believers). But remember, the Imam Mehdi (second Christ) has appeared in the world as a Hindu - that is why you are not able to recognise him.
Another indicator of Kyamat (day of Judgment) is that there will arise a creature whose face is human, whose chest is of a lion, eyes of a pig, neck of a cock and back of a jackal. Prannathji says, all these animal-like qualities can be found in the man of today. He is inspired by the Shaitaan (Devil) to commit ignoble deeds. This animal (the ego) is what we have to kill.
The Maarfat Sagar gives us the hidden, inner meanings of the predictions of the Day of Judgment.

Sindhi

noreply@blogger.com (Unknown) — Fri, 22 May 2009 21:10:00 +0000

This volume is written in the Sindhi language. Prannathji's mother was from Sindhprovince (now in Pakistan). So, Sindhi was his mother tongue and was very dear to him. In it, Prannathji (in the form of the divine soul Indravti) expresses tremendous anguish. On the one hand, she has the sorrow of separation from the Lord. She wants to go back and reunite with Him as soon as possible. On the other hand, Indravati was sent here to awaken the lost souls. So, he feels that he cannot leave until his work is done. This dual conflict haunts him throughout the Sindhi volume. "Oh my Lord, you say that you will come to me when I am alone, but how can I be alone? You have sent me to bring all the lost souls back to you and those souls are not ready to leave this world." In another place he says, "Oh Lord, you blame us for forgetting you. But remember, we were in Heaven with you. It is your command that created in us the desire to experience variety. This entire world of names and forms was created at your command. Now, we are lost here - we have forgotten you! It is only with your command that we can realise our true nature once again." Then Prannathji says, "My divine Master. You are kind, sympathetic and forgiving. I know you will forgive my mistakes and take me back to you." So, we see that the Sindhi volume is a very beautiful expression of the sorrow of separation and the joy of eternal union. It brings tears to the reader's eyes.

SINGAAR

noreply@blogger.com (Unknown) — Fri, 22 May 2009 21:09:00 +0000

SINGAAR (Shringaar) is a beautiful and detailed description of the Supreme Lord (Shri Rajji). It is said that He is full of light - totally luminous. But it is the kind of light that does not glare the eyes, it is soft and gentle to look at. Every part of His body is full of light. Even the light from one nail is enough to illuminate the entire creation, the 14 worlds and even Paramdham itself.
He is described as ever-youthful. Beautiful fair appearance, dark black locks, sharp chiseled eyes - these are the terms used. He has a beautiful gold crown with countless jewels on His head. His appearance is pleasing to all the 12,000 divine souls (Sakhis) that reside with Him in Paramdham. They just keep looking at Him. Within the Supreme Lord itself is the Sat (existence) part and the Bliss part (Shyamaji). That is the image that seekers use to meditate upon. That gives eternal joy to all beings. His elaborate ornaments are described in detail. Each one is beautiful, luminous. However, each one of them is illuminated by the light that emanates from the Supreme Lord Himself - there is no other source of light in this entire creation.

Saagar

noreply@blogger.com (Unknown) — Fri, 22 May 2009 21:07:00 +0000

Saagar (ocean) is a description of the eight oceans that surround the eternal, ever brilliant Paramdham. In the Mool Milawa (place of meeting) are the Supreme Lord, his bliss part Shyama and the divine souls.
Ek Jyot Saagar Ho Ranya, Aur Upar Tale Sab JotKai Soor Ude Aage Kankri, Tin Bhom Ki Jot Udot(Saagar 1/35)
The entire Mool Milawa is so brilliant that even one particle has more light than thousands of suns put together. Surrounding them, are immense oceans (the word ocean is used to express size, depth, vastness). There is one ocean in each direction - East, West, North, South, Northeast, Southwest, etc. From Parmatma's divine brilliant face arises Noor Sagar (Ocean of Light). From the beauty of all the divine souls arises Neer Sagar (ocean of clear, pure water). The third is created by the unity of all the souls (called Kshir or Doodh Saagar - the Milky Way). The fourth Saagar is created by the beauty and splendour of Shyam and Shyamaji. A very beautiful description of Shyamaji can be found here. The fifth ocean is of Love. There are only two things in Paramdham - brilliance and love - they are prevalent everywhere. The way to see God's brilliance is only through love. The sixth is an ocean of knowledge (Brahma Gyaan). Just a drop of this ocean has created all the religious scriptures, the entire knowledge that we have in the world today. All the written and spoken words are due to this drop of Lord's knowledge. The seventh ocean represents the supreme union (Nisbat) between the Lord and the souls. The eighth ocean is God's immense grace (Kripa). Everywhere we see His grace, the whole world was created due to His grace. We came here, got lost, that is His grace. And it is His grace that will re-awaken us.

Parikarma

noreply@blogger.com (Unknown) — Fri, 22 May 2009 21:05:00 +0000

When we go to a temple, we walk around the Deity in the entire temple, that is called Parikarma. Now, Prannathji takes us on a tour of Paramdham, Lord's Supreme Abode. Detailed descriptions can be seen of the various mountains, palaces, rivers, gardens seen in their Chinmaya Swaroop (Ethereal, Divine form). Paramdham is divided into 25 sectors and each one is beautifully described in great detail:
Dhaam Talab Kunjvan Jo Hain, Maanik Nehren Ban Ki SohenPashchim Chougan Bada Ban Kahiye, Pukhraaji Jamuna Ji LahiyeAathon Saagar Aath Jimike, Eh Pachees Paksh Dham Dhani Ke.
When we read these, we think that Parandham is no different from the Earth. But we should realise, this entire world is a dream. In a dream we temporarily create a world very similar to ours. Similarly, this world is a temporary expression of what is in Paramdham, in its celestial, blissful real state. It is like a reflection of the sun in a pot of water. The beauty of Paramdham is beyond human description, all great seers and saints have told us that. But by using human terms, one is able to get a glimpse of the grandeur that is present there. The soul is then encouraged to meditate and experience this for herself, so she may enjoy this eternal bliss. In no other religious scripture has Paramdham been described in so much detail. In fact, Pranami scholars have made elaborate charts and maps based upon Prannathji's descriptions - and these are still studied in the temples.

Khilvat

noreply@blogger.com (Unknown) — Fri, 22 May 2009 21:02:00 +0000

This is a dialogue between Atma and Parmatma - the soul and the Lord. The Atma feels helpless, trapped by this world. She then realises that the only barrier between her and the Lord is this veil of Ahankar (ego - the feeling of "I" and "Mine").
Jab Lag Main Na Samjhi, Tab Lag Thi Main MainSamjhe Se Main Ud Gayi, Sab Kachu Hua Tum SeKhilwat 3/10
How do we get rid of this ego? By recognising the Supreme Lord in each one of us. It is His power that has created us and is now showing us the true path. When I do not listen to my inner voice, and try to do as "I" feel, that is when all problems occur.
Once this veil of ignorance is lifted, we can see the world as it really is. We come out of the dark into a new dawn of awakening. Then all our activities become a homage to the Lord and his beings. Our life is then truly blessed.
Mahamati says mankind is wallowing in the ditch of ignorance, false beliefs, egoistic tendencies. The stench of his selfishness is polluting the atmosphere. Love for the Lord is the divine fragrance that will purify the atmosphere, make your life beautiful again. Just dedicate yourself to Him, make your mind and actions pure. He will surely come - that is certain.