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Don Penguinoini
Modi.
Swami-Akshar
Narayan-Purshottam
You don't care? So that is your last post. If you dont care you wont try to convert me.
Narayan-Purshottam
You don't care? So that is your last post. If you dont care you wont try to convert me.
who says im converting you? Im just spreading awareness. Its seva for me. So people realise the clear road to get Shriji Maharaj happy. No one converted me from BAPS, i relaised for myself.
By teh way you have the wrong meaning to Swaminarayan. true meaning can be found in great undoctored scriptures like Haricharitramrut Sagar:
Swaminarayan is one worded name. Swaminarayan = The Swami (master) of all Narayans. This includes the inumberable Narayans such as Karanodakshayi, Kshirodalkshayi and the likes of Garbhodakshayi etc.
You need to get your gyaan sorted out and then open your eyes to the truth. The meaning of Swaminarayan as you mention it is in no scripture. Maharaj says in Vachnamrut that the pushti (advancement) of the Sampraday can only be made through its scriptures. So whats your excuse? im not trying to make you look smaller, just to be a little more open minded to the truth as it is.
By teh way you have the wrong meaning to Swaminarayan. true meaning can be found in great undoctored scriptures like Haricharitramrut Sagar:
Swaminarayan is one worded name. Swaminarayan = The Swami (master) of all Narayans. This includes the inumberable Narayans such as Karanodakshayi, Kshirodalkshayi and the likes of Garbhodakshayi etc.
You need to get your gyaan sorted out and then open your eyes to the truth. The meaning of Swaminarayan as you mention it is in no scripture. Maharaj says in Vachnamrut that the pushti (advancement) of the Sampraday can only be made through its scriptures. So whats your excuse? im not trying to make you look smaller, just to be a little more open minded to the truth as it is.
Don Penguinoini
Modi.
Stop bugging me!!!!
Don Penguinoini
Modi.
State it to yourself. Do not state to me if i dont want it to be stated to me! Leave me alone! Please! Dont make me report u to mods.
Don Penguinoini
Modi.
Well your addressing it to me, don't lie.
i address to whoever reads. if you dont like my views dont read simple.
Shriji maharaj:
A man, however, demoralised he may be in his preinitiation days, should be explained the rules of Dharma before being initiated in this holy Sampraday, but once he is accepted he should behave according to the rules of conduct as prescribed for him, and if he violates those, he should be driven out immidiately, be he a male or a female. If he is not so driven out, he will bring in many miseries. Just as a finger which is bitten by a serpent is immediately be cut off for survival and the safety and a rotten limb is immediately operated upon, similiarly such a contaminated soul should be banished from the Satsang. I implore you to obey this order of mine implicitly and if you do so I shall feel fulfilled as if you have all carried out my mission, shall bless you all and shall always remain pleased with you, and shall command you all for admission to the divine abode of God. If, however, you do not act in accordance with this wish of mine, we shall be poles apart and you will be consigned to the region of evil spirits to suffer tortures. What ever fruits that you are likly to get as a result of your devotion, you will get, but after a long time, and even at that time your soul shall be released only, when you will obey this vital order.’
Shriji maharaj:
A man, however, demoralised he may be in his preinitiation days, should be explained the rules of Dharma before being initiated in this holy Sampraday, but once he is accepted he should behave according to the rules of conduct as prescribed for him, and if he violates those, he should be driven out immidiately, be he a male or a female. If he is not so driven out, he will bring in many miseries. Just as a finger which is bitten by a serpent is immediately be cut off for survival and the safety and a rotten limb is immediately operated upon, similiarly such a contaminated soul should be banished from the Satsang. I implore you to obey this order of mine implicitly and if you do so I shall feel fulfilled as if you have all carried out my mission, shall bless you all and shall always remain pleased with you, and shall command you all for admission to the divine abode of God. If, however, you do not act in accordance with this wish of mine, we shall be poles apart and you will be consigned to the region of evil spirits to suffer tortures. What ever fruits that you are likly to get as a result of your devotion, you will get, but after a long time, and even at that time your soul shall be released only, when you will obey this vital order.’
Don Penguinoini
Modi.
Way! Plenty of people reading this, xcept the mods.
You should be explained the rules of Dharma before being initiated in this holy Sampraday. Till then learn them.
Shriji maharaj:
Shriji Maharaj then said, ' You elderly Paramhamsas ! I desire to ask you. Whih are the most essential facts, a Satsangi must know ? So that he can reconcile the problems and can arrive at a proper compromise ?' Asking the question to the assembly, Shriji Maharaj said after a while, 'Let me explain it to you. This sampraday (sect) is known after the great devotee dhava, who incarnated as Ramanand Swami. Ramanand Swami was initiated Vaishnavi Deeksha in dream at Shrirangam by Shri Ramanujacharya. Therefore, Ramanand Swami was the disciple of Shri Ramanujacharya. And I am the disciple of Ramanand Swami. The legacy inherited from Shri Ramanujacharya by Shri Ramanand Swami is installed in me. And schould know that I have installed Dharm-kul (acharyas)-the descendants of Dharmadev continuing with this tradition. The third one is the scriptures of this great Sampradaya. These scriptures, the eight in it's number and are accepted as authentic by me are 1. The Vedas 2. The Vyas Sutras 3. The Shrimad Bhagwat Puran, 4. The Vishnu Sahasra Naam contained in Mahabharat 5. The Bhagawad Geeta 6. The Vidur Neeti 7. The Vasudev Mahatmya - a chapter in Skanda Puran 8.
Shriji maharaj:
Shriji Maharaj then said, ' You elderly Paramhamsas ! I desire to ask you. Whih are the most essential facts, a Satsangi must know ? So that he can reconcile the problems and can arrive at a proper compromise ?' Asking the question to the assembly, Shriji Maharaj said after a while, 'Let me explain it to you. This sampraday (sect) is known after the great devotee dhava, who incarnated as Ramanand Swami. Ramanand Swami was initiated Vaishnavi Deeksha in dream at Shrirangam by Shri Ramanujacharya. Therefore, Ramanand Swami was the disciple of Shri Ramanujacharya. And I am the disciple of Ramanand Swami. The legacy inherited from Shri Ramanujacharya by Shri Ramanand Swami is installed in me. And schould know that I have installed Dharm-kul (acharyas)-the descendants of Dharmadev continuing with this tradition. The third one is the scriptures of this great Sampradaya. These scriptures, the eight in it's number and are accepted as authentic by me are 1. The Vedas 2. The Vyas Sutras 3. The Shrimad Bhagwat Puran, 4. The Vishnu Sahasra Naam contained in Mahabharat 5. The Bhagawad Geeta 6. The Vidur Neeti 7. The Vasudev Mahatmya - a chapter in Skanda Puran 8.
satsand deshi
Member
Well i can see that you have started a spirted debate.I want you to know that Maharaj himslef has stated may times in the Vachanamrut that Gunatitanand Swami is a person that is Akshar i.e he is Purushottam above maya and the Sarvopari Bhagvan. Now MAHESH for you to understan I want to tell you that this philosophy isnt just mumbo jumbo or made up Maharajs paramhanses knew this Acharya Raguvirji maharaj and Acharyas until Viharilalj Maharaj understood thisalso we see that under the vartal linage that Viharilalji maharaj admitted to Vignanand Swami and to Gordhandas kothari of Vartal that he was scared and wouldnt dare install murtis of Akshar and Purushottam even if maharaj wanted his too. So all the parmhanses- haribhaktos of maharajs time whos were alive during that time were diappointed. But dow the line came Shastri Yagnapurushdasji who was given diksha with a yagna which was rare at the time. Acharya Viharilalji Maharaj clearly stated that he wanted Sharstriji to serve him,but Vignananand Swami Said that he wanted him to serve under him.(How can a sadu who lived with maharaj be denied the acharya agreed. Kothari Gordhandas of Vartal was very fond of Yagna puushdasji (I will call shastriji from now on). Shastriji studied sanskrit and was very knowledgeable. Shastriji also when he was a child woul read laiya na fekela pana. which can be recognised as pages of the Vachnamrut- Shastras you had quoted MAHESH which were removed from the ORIGINAL text. shastriji maharaj was very knowledgable and was haed to persuade as well.But in vartal he soon met Pragji Bhakta who was a darji who was mistreaten by sahus etc for him singing the Akshar Purushotam upasna and talking about it. Sharstriji Maharaj wasshoked to see him sewing and doing katha at the same time. Thru Bhagatji Shastriji leaned about this Upasana but ofcouse as he was didnt buy it at all. Bhagatji maharaj told him that"You want believe me but you will believe your guru Vignanand Swami wont you ,since Vignananand Swami would never lie" Shastriji Agreed. So in order for this plan to go sucsessful Shastriji went and hid under Vignanand Swamis bed. Bhagatji Maharaj sat on top and mentioned the Akshar Purushotam upasana.Vigananad Swami said"Ofcourse its true not only that but maharaj has said it himself that Gunatit swami is Akshar many times thru his mouth." Shastriji Maharaj jumped from under the bed. and said why didnt you tell me thisearlier???Vignananand Swamiclearly saidYagnapurush if I had told you earlier then IKNOWYOU WOULD HAVE SPREAD THE UPASANA WHICH WOULD HAVE DROVEN VARTAL CRAZY!!" After more investigation shastriji maharaj went and then spread this upasana . Some sadhus in VArtal hated Shastriji and spread bad newsabout him he was poisened,when he was doing darshan har needles were poked into his legs DARSHAN OF YOUR HARIKRISHNA MAHARAJ. Everyone was disturbed when sharstiji maharaj would preach about this upasana in sabhas marchani dhuni would be thrown in so people would leave sabha(gatherings). Then shastriji Maharaj Asked the Acharya if it was okay to leave . The acharya said ok in a sad tone.Gordhandas Kothari was angry to see such a great sadhu leave vartal as well.Sharstriji Maharaj Stood in front of HARIKRISHNA MAHARAJ IN VARTAL AND SAID THIS EXACTLY SATHE REHJO MAHARAJ SWAMI KARVA KAME A CHE BHARI:sarcastic
Jay Shri Swaminarayan. first of all the Vachnamrut give me qotes from teh VAchnamrut where Shriji Maharaj states that gunatitanand Swami is Akshar.
Secondly read for yourself:
A student named Tryambaknath was studying the scriptures from a Shastri. Since he could not remember and could not catch up the lesson Shastri drove him away. He requested too much, yet, Shastri did not take him in the class.
Tryambaknath was a devotee of Lord and disciple of Gopalanand Swami. He went to Swami and moaned. Any how, he wanted to learn. Swami asked him, "Will you take the side firmly of Swaminarayan if you get a seat in the assembly of the Gaikwad Vadodara State?”He said, to ask you any of the hardest questions from Vedas or any other scriptures. Tryambaknath went to the tutor. The tutor insulted him and tried to drive him away, still he insisted him to ask a question from scriptures. The tutor asked a mysterious question from Magh Kavya. Tryambaknath gave its five different meanings. The tutor was astonished. He said, "Now you are my Guru."
Without any study, he became a great scholar with profound knowledge in every subject.
Narsiram of Manasa became an absolute celibate by the grace of Gopalanand Swami. Abhaysingh Darbar was passing his time in hunting was changed into pious staunch devotee, who used to meditate six hours at a squat. He was clearly told by Maharaj many a times that Gopalanand Swami was Mool Akshar. Gunatitanand Swami too recognised this and asked Maharaj that he would accept the Mahant status of Junagadh if only Sadguru Gopalanand Swami came to give him samagam once a month every year. Swami agreed.
Also if Viharilalji Maharaj would have felt this way then he would have written in his scripture the Harililamrut. Why has he not? As all his views are in their clearly. Care to point out a quote?
In Sadguru Nirgun Swami vaato 60.
Shriji Maharaj Shri Gadhpur madhe viraajman hata. Potani aaghar sadhu harijan ni sabha bethi hati. Eh samay Shriji raaji thay ne Gunatitanand Swami pratye bolya ke “aah haar pehro ane aajthi tame jirangadh (Junagadh) na Mahant”. Gunatitanand Swami kahe “nah Maharaj mare mahantay noh haar pehrvo nathi”. Chahta Maharaj kahe “pehro”.
Maharaj no gano agrah joi ne Gunatitanand Swami bolya ke “ah Gopalanand Swami prativarsh ek maas mane bhagvad katha kehva jirangadh padhaare toh haar pehrvu”. Eh saambhri Maharaj Gopalanand Swami ne puchyu “Kem Gopalanand Swami, Gunatitanand Swami ne bhagvad katha prativarsh tame Junagadh jasho?” Gopalanand Swami kahe “Maharaj, aap jem agna karsho tem karish”. Etle Maharaje Gunatitanand Swamine kahyu ke “Gopalanand Swami Junagadh avvani haa pade che. Maate tame haar pehro”.
Pachi Gunatitanand Swami haar pehryo ne mahant thaya. Tyathi Gopalanand swami pan pote pruthvi upar rahya sudhi Bhagwanni vato kehva prativarsh Junagadh Padharta hata; ane koi varas na javaay to bije varase jaine beh maas rehta hata.
108-109 it states:
Potane deh mukva aada paanch divas rahya hata tyare Shriji Maharaj ardhi raatre bolya ke "amari pase kaun che?" etle kahyu ke "Mulji Brahmchari, Shukmuni, tatha Ratanjibhai tran jan che". Sambhri Shriji Maharaj Bolya ke "Ek Muktanand Swami pan bolvavi laavo pan bija koi nahi".
Pachi Ratanjibhai Muktanand Swami ne bolaavi lavya ane teh avi ne Maharaj paase betha. Maharaje temne puchyu ke "amaro vishvaas che?" temre kahyu ke "amare tamro sampurna vishvaas che". Pachi Shriji Maharaj kahyu ke "Tame sarvo Gopalanand Swami ni agna ma rehjo, Akshardhaam ma pan teh sarvane vartaave che. Ane Jeh Mool Akshar che tej eh che".
Muktanand Swami bolya ke "Maharaj, eh toh mota che!" Pan atla divas eh vaat amne kem na kahi?" tyare shriji bolya ke "atla divas na kahi, teh toh ketlak juna ne theek na pade teh mate na kahi pan have emni agna mah rehjo". Etle Muktanand Swami bolya ke, Maharaj ame nischay emni agna mah rehshu". Em kahi ne vandan karya.
There is much more about Gopalanand Swamis talks about teaching Gunatitanand Swami about his Bahayvrutti being siddh hence he has vikshep in samadhi. So Gopalanand swami taught Gunatitanand Swami over the how to meditate without being troubled by Vikshep.
Even in Sadguru Gunatitanand Swamis vato:: Clearly states that he refers to Mool Akshar as “olya” in vaat 38 Prakran 2-Meaning “that other one”. Clearly referring to the another saint. Also it can clearly be seen he talks of Gopalanand Swami as his spiritual guru after Vrudh Sadguru Atmanand Swami who he used to take care of.
Once Gopalanand Swami was coming from Gadhada to Vadtal. He was ill and very much tired. A young Saint served him for the whole night. Early morning, Swami saw him serving. Swami asked him, "Have you taken rest or not?” He said "You are old, ill and tired. I am young. It doesn’t harm if I don’t rest. I must serve you." Gopalanand Swami was very much pleased. He told him to ask any desired boon from him. The young Saint said, "I observe penance, fasts and try my utmost even then, I can’t get rid of the lust or Passion from the inner body.”Swami said, "Since now you will be the absolute celibate. The lust or the passion in your sensorial body will be completely burnt away." Then this saint asked Mahraj where Gopalanand Swami got such powers from. Was it through Shriji Maharaj? Shriji Maharaj replied “He sustains all the inumberable universes, he is the aadhaar for Jiv, Ishwar and Maya. I am his adhaar. He is Mool aksha, oh young saint”.
You need to get your facts right dear friend.
Secondly read for yourself:
A student named Tryambaknath was studying the scriptures from a Shastri. Since he could not remember and could not catch up the lesson Shastri drove him away. He requested too much, yet, Shastri did not take him in the class.
Tryambaknath was a devotee of Lord and disciple of Gopalanand Swami. He went to Swami and moaned. Any how, he wanted to learn. Swami asked him, "Will you take the side firmly of Swaminarayan if you get a seat in the assembly of the Gaikwad Vadodara State?”He said, to ask you any of the hardest questions from Vedas or any other scriptures. Tryambaknath went to the tutor. The tutor insulted him and tried to drive him away, still he insisted him to ask a question from scriptures. The tutor asked a mysterious question from Magh Kavya. Tryambaknath gave its five different meanings. The tutor was astonished. He said, "Now you are my Guru."
Without any study, he became a great scholar with profound knowledge in every subject.
Narsiram of Manasa became an absolute celibate by the grace of Gopalanand Swami. Abhaysingh Darbar was passing his time in hunting was changed into pious staunch devotee, who used to meditate six hours at a squat. He was clearly told by Maharaj many a times that Gopalanand Swami was Mool Akshar. Gunatitanand Swami too recognised this and asked Maharaj that he would accept the Mahant status of Junagadh if only Sadguru Gopalanand Swami came to give him samagam once a month every year. Swami agreed.
Also if Viharilalji Maharaj would have felt this way then he would have written in his scripture the Harililamrut. Why has he not? As all his views are in their clearly. Care to point out a quote?
In Sadguru Nirgun Swami vaato 60.
Shriji Maharaj Shri Gadhpur madhe viraajman hata. Potani aaghar sadhu harijan ni sabha bethi hati. Eh samay Shriji raaji thay ne Gunatitanand Swami pratye bolya ke “aah haar pehro ane aajthi tame jirangadh (Junagadh) na Mahant”. Gunatitanand Swami kahe “nah Maharaj mare mahantay noh haar pehrvo nathi”. Chahta Maharaj kahe “pehro”.
Maharaj no gano agrah joi ne Gunatitanand Swami bolya ke “ah Gopalanand Swami prativarsh ek maas mane bhagvad katha kehva jirangadh padhaare toh haar pehrvu”. Eh saambhri Maharaj Gopalanand Swami ne puchyu “Kem Gopalanand Swami, Gunatitanand Swami ne bhagvad katha prativarsh tame Junagadh jasho?” Gopalanand Swami kahe “Maharaj, aap jem agna karsho tem karish”. Etle Maharaje Gunatitanand Swamine kahyu ke “Gopalanand Swami Junagadh avvani haa pade che. Maate tame haar pehro”.
Pachi Gunatitanand Swami haar pehryo ne mahant thaya. Tyathi Gopalanand swami pan pote pruthvi upar rahya sudhi Bhagwanni vato kehva prativarsh Junagadh Padharta hata; ane koi varas na javaay to bije varase jaine beh maas rehta hata.
108-109 it states:
Potane deh mukva aada paanch divas rahya hata tyare Shriji Maharaj ardhi raatre bolya ke "amari pase kaun che?" etle kahyu ke "Mulji Brahmchari, Shukmuni, tatha Ratanjibhai tran jan che". Sambhri Shriji Maharaj Bolya ke "Ek Muktanand Swami pan bolvavi laavo pan bija koi nahi".
Pachi Ratanjibhai Muktanand Swami ne bolaavi lavya ane teh avi ne Maharaj paase betha. Maharaje temne puchyu ke "amaro vishvaas che?" temre kahyu ke "amare tamro sampurna vishvaas che". Pachi Shriji Maharaj kahyu ke "Tame sarvo Gopalanand Swami ni agna ma rehjo, Akshardhaam ma pan teh sarvane vartaave che. Ane Jeh Mool Akshar che tej eh che".
Muktanand Swami bolya ke "Maharaj, eh toh mota che!" Pan atla divas eh vaat amne kem na kahi?" tyare shriji bolya ke "atla divas na kahi, teh toh ketlak juna ne theek na pade teh mate na kahi pan have emni agna mah rehjo". Etle Muktanand Swami bolya ke, Maharaj ame nischay emni agna mah rehshu". Em kahi ne vandan karya.
There is much more about Gopalanand Swamis talks about teaching Gunatitanand Swami about his Bahayvrutti being siddh hence he has vikshep in samadhi. So Gopalanand swami taught Gunatitanand Swami over the how to meditate without being troubled by Vikshep.
Even in Sadguru Gunatitanand Swamis vato:: Clearly states that he refers to Mool Akshar as “olya” in vaat 38 Prakran 2-Meaning “that other one”. Clearly referring to the another saint. Also it can clearly be seen he talks of Gopalanand Swami as his spiritual guru after Vrudh Sadguru Atmanand Swami who he used to take care of.
Once Gopalanand Swami was coming from Gadhada to Vadtal. He was ill and very much tired. A young Saint served him for the whole night. Early morning, Swami saw him serving. Swami asked him, "Have you taken rest or not?” He said "You are old, ill and tired. I am young. It doesn’t harm if I don’t rest. I must serve you." Gopalanand Swami was very much pleased. He told him to ask any desired boon from him. The young Saint said, "I observe penance, fasts and try my utmost even then, I can’t get rid of the lust or Passion from the inner body.”Swami said, "Since now you will be the absolute celibate. The lust or the passion in your sensorial body will be completely burnt away." Then this saint asked Mahraj where Gopalanand Swami got such powers from. Was it through Shriji Maharaj? Shriji Maharaj replied “He sustains all the inumberable universes, he is the aadhaar for Jiv, Ishwar and Maya. I am his adhaar. He is Mool aksha, oh young saint”.
You need to get your facts right dear friend.
Secondly Vignananand Swami was a nand sant. The scriptures clearly state that none of teh nand santos slept on a bed. So where did this bed come from? The Sikshapatri also clearly states that Sadhus should not sleep on a bed.
Another thing is that Sadguru Muktanand swami clearlyt told Vignanand Swami that Mool Akshar was Gopalanand Swami and they both hugged each other realising this. Sadguru Gunatitanand swami knew from before of Gopalanand Swamis true identity.
Just by telling a stroy about someone Jumping out from under the bed doesnt prove anything. You have no scriptural evidence. Whereas i do.
Also when Shriji Maharaj left for Akshardham He clearly stated nothing more remains to be done. All He came down for has to be done. Yagnapurush swami thought there was some huge thing Mahraj left and not finished. Thus he had to accomplish it. Which is wrong of him. He was excommunicated he didnt leave from his own will. Otherwise why did he not just go to Amdavad desh?
Why didnt Shriji Maharaj establish a temple for Akshar Purshottam then? As he installed a murti of Himself In Vadtal then why of none of Akshar? Yet he said his task was finished.
Alll you theories have been flawed many a times. Read teh Bochasan baddh scripture by the Acharyas. Read it if you require Moksh. Your eyes will open.
Another thing is that Sadguru Muktanand swami clearlyt told Vignanand Swami that Mool Akshar was Gopalanand Swami and they both hugged each other realising this. Sadguru Gunatitanand swami knew from before of Gopalanand Swamis true identity.
Just by telling a stroy about someone Jumping out from under the bed doesnt prove anything. You have no scriptural evidence. Whereas i do.
Also when Shriji Maharaj left for Akshardham He clearly stated nothing more remains to be done. All He came down for has to be done. Yagnapurush swami thought there was some huge thing Mahraj left and not finished. Thus he had to accomplish it. Which is wrong of him. He was excommunicated he didnt leave from his own will. Otherwise why did he not just go to Amdavad desh?
Why didnt Shriji Maharaj establish a temple for Akshar Purshottam then? As he installed a murti of Himself In Vadtal then why of none of Akshar? Yet he said his task was finished.
Alll you theories have been flawed many a times. Read teh Bochasan baddh scripture by the Acharyas. Read it if you require Moksh. Your eyes will open.
satsand deshi
Member
One of the objects of the manifestation of Lord Swaminarayan on this earth was to expound the true form of upasana and establish ekantik dharma. True upasana involves identification of one's self with Akshar and, with that consciousness, worship of Lord Purushottam. To identify one's self with Akshar, one must develop communion with Akshar, that is - Gunatitanand Swami. Having attained the Gunatit state one must pray to Lord Purushottam Narayan-Sahajanand Swami, also known as Shriji Maharaj. This upasana requires the correct cognition of Akshar and Purushottam who came on this earth in the forms of Gunatitanand Swami and Shriji Maharaj.
However, the jivas fail to know the true nature of the Lord, manifest in human form. They cannot recognise Him as divine. Hence the paramhansas (great saints) of Shriji Maharaj explained His greatness to the people. Amongst them, Gunatitanand Swami explained to them by his ceaseless talks, day and night that Shriji Maharaj Himself is the Supreme Godhead. By his saintliness, harmony with Para-Brahman and forceful expression resounding his supreme faith, he propagated in the sampraday the fact that Shriji Maharaj is the Supreme Lord.
In the same way, the disciples of Gunatitanand Swami, Pragji Bhakta, and Jaga Bhakta, propagated that Gunatitanand Swami is Akshar. Thus the doctrine of Akshar and Purushottam began to spread. None, however, had the courage of installing the idols of Akshar and Purushottam in the temples like those of other deities. For, there was a section of people in the Sampraday which, with traditional conservatism and obstinate beliefs, strongly opposed this true doctrine and its supporters. And none would dare to swim against this violent current of opposition.
For this reason some of the great saints who had digested this supreme knowledge entertained subtle doubts in their minds whether this knowledge would be ever idolised and whether the idols of Maharaj and Swami would ever be installed in the temples. Many of those saints were very great and powerful, and they even tried to install these twin idols, but their efforts were foiled by the aforesaid elements. They were, therefore, silently praying to Shriji Maharaj and waiting for the advent of some powerful person who would hold all the power and prowess of Shriji Maharaj and accomplish this great task.
However, the jivas fail to know the true nature of the Lord, manifest in human form. They cannot recognise Him as divine. Hence the paramhansas (great saints) of Shriji Maharaj explained His greatness to the people. Amongst them, Gunatitanand Swami explained to them by his ceaseless talks, day and night that Shriji Maharaj Himself is the Supreme Godhead. By his saintliness, harmony with Para-Brahman and forceful expression resounding his supreme faith, he propagated in the sampraday the fact that Shriji Maharaj is the Supreme Lord.
In the same way, the disciples of Gunatitanand Swami, Pragji Bhakta, and Jaga Bhakta, propagated that Gunatitanand Swami is Akshar. Thus the doctrine of Akshar and Purushottam began to spread. None, however, had the courage of installing the idols of Akshar and Purushottam in the temples like those of other deities. For, there was a section of people in the Sampraday which, with traditional conservatism and obstinate beliefs, strongly opposed this true doctrine and its supporters. And none would dare to swim against this violent current of opposition.
For this reason some of the great saints who had digested this supreme knowledge entertained subtle doubts in their minds whether this knowledge would be ever idolised and whether the idols of Maharaj and Swami would ever be installed in the temples. Many of those saints were very great and powerful, and they even tried to install these twin idols, but their efforts were foiled by the aforesaid elements. They were, therefore, silently praying to Shriji Maharaj and waiting for the advent of some powerful person who would hold all the power and prowess of Shriji Maharaj and accomplish this great task.
satsand deshi
Member
Akshar Brahman
(Earth, water, fire, wind, space, egoity, Mahat, Pradhan Purush, Prakriti Purush) Akshar Brahman is the cause of all these tattvas. And that Akshar is the dwelling place of Lord Purushottam....and also possesses a divine form.(Gad.I-63)
The Jiva seems to be more luminous in the disc of flesh in the heart and less throughout the body where it is felt immanently. This is how the Jiva resides in the body. And within the Jiva, Parmatman resides as the witness. (Gad.III-4)
The scriptures proclaim that the Jiva by nature is conscious, all powerful, and is enwrapped by avidya or the causal body. Just as a magnet attracts iron, similarly, the Jiva has the inherent nature to be attached to gross and subtle bodies. And being enwrapped by avidya, he identifies himself completely with his physical body, forgetting his original form, viz. the Atman. (Gad. II-66)
(Earth, water, fire, wind, space, egoity, Mahat, Pradhan Purush, Prakriti Purush) Akshar Brahman is the cause of all these tattvas. And that Akshar is the dwelling place of Lord Purushottam....and also possesses a divine form.(Gad.I-63)
The Jiva seems to be more luminous in the disc of flesh in the heart and less throughout the body where it is felt immanently. This is how the Jiva resides in the body. And within the Jiva, Parmatman resides as the witness. (Gad.III-4)
The scriptures proclaim that the Jiva by nature is conscious, all powerful, and is enwrapped by avidya or the causal body. Just as a magnet attracts iron, similarly, the Jiva has the inherent nature to be attached to gross and subtle bodies. And being enwrapped by avidya, he identifies himself completely with his physical body, forgetting his original form, viz. the Atman. (Gad. II-66)
satsand deshi
Member
Bhakta (Devotee):
God and His brahmanised saint continue to manifest in Bharat Khanda. Those Jivas who know them as such in their true form are recognized as bhaktas. (Vartal-19)
He is the true satsangi - a devotee - who has realized the immutable Atman and with such atmic bhav has established rapport with Parmatman, who is the ultimate Truth. (Gad. III-39)
The state of divine sublimity that a devotee attains by virtue of his earnest devotion, develops in him a sense of subservience and glory towards all the devotees of God whom he would rank as great. (Gad. I-58)
One who has known the glory of God he only knows the greatness of His devotees. (Gad. II-17)
One who devotedly serves God always behaves as Atman, which is his true self, and takes the physical body as perishable. He, however, does not desire to enjoy anything without first offering the same to his Lord for being blessed by Him. And finally he would never behave in a manner contrary to the wishes of God. A devotee possessing these attributes is a real servant of God. (Gad. I-14)
One who does not aspire for the four aspects of mukti and merely desires to serve God is called a nishkam bhakta..... The Geeta also says that he is a Jnani who has no desire excepting the desire to serve God. (Gad. I-43)
The actions of God, when in human manifestation, should be totally taken as divine, and no doubt should ever be felt in His divine working. He can then be called a sincere devotee. (Gad. II-10)
One who has no vasana except that of God and is brahmanised and offers devotion to God is called an Ekantik bhakta. (Gad. I-11)
One who is drawn either by an alchemist or by such performances meant to provoke carnal desires, and is still in this Holy Order, should be considered an outcast. (Gad. II-39)
God and His brahmanised saint continue to manifest in Bharat Khanda. Those Jivas who know them as such in their true form are recognized as bhaktas. (Vartal-19)
He is the true satsangi - a devotee - who has realized the immutable Atman and with such atmic bhav has established rapport with Parmatman, who is the ultimate Truth. (Gad. III-39)
The state of divine sublimity that a devotee attains by virtue of his earnest devotion, develops in him a sense of subservience and glory towards all the devotees of God whom he would rank as great. (Gad. I-58)
One who has known the glory of God he only knows the greatness of His devotees. (Gad. II-17)
One who devotedly serves God always behaves as Atman, which is his true self, and takes the physical body as perishable. He, however, does not desire to enjoy anything without first offering the same to his Lord for being blessed by Him. And finally he would never behave in a manner contrary to the wishes of God. A devotee possessing these attributes is a real servant of God. (Gad. I-14)
One who does not aspire for the four aspects of mukti and merely desires to serve God is called a nishkam bhakta..... The Geeta also says that he is a Jnani who has no desire excepting the desire to serve God. (Gad. I-43)
The actions of God, when in human manifestation, should be totally taken as divine, and no doubt should ever be felt in His divine working. He can then be called a sincere devotee. (Gad. II-10)
One who has no vasana except that of God and is brahmanised and offers devotion to God is called an Ekantik bhakta. (Gad. I-11)
One who is drawn either by an alchemist or by such performances meant to provoke carnal desires, and is still in this Holy Order, should be considered an outcast. (Gad. II-39)
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Member
Pragat (God is ever Manifest):
The knowledge of the divine greatness of Shree Rama and Shree Krishna who were the previous incarnations is realised by everybody. Even their devotees, viz., Narada, the Sanaks, Shukadevji, Jadabharat, Hanuman and Uddhavji, are also very devoutly hailed as divinely great. The same human manifestation of God and His brahmanised saint, who are visible before you, then there is nothing more for anyone to attain in total redemption. (Gad. II-21)
Love and affection, with which you are all attached to God in heaven, if bestowed on God manifesting here on earth, or on the brahmanised guru, will enable you to attain that knowledge which can keep you detached from mundane objects and inspire you to enjoy abundantly the bliss of God. You have attained that contact of a brahmanised saint here, as you would wish to have in the divine abode of God after death, and have therefore attained paramapada (the highest bliss) and release from the bondage of Maya here, even though embodied. (Gad. III-2)
Undesirable bodily instincts are reduced by undergoing austerities. The instincts of passion, taste, smell, etc., which emerge in the mind would not be eradicated by merely undergoing physical austerities. Therefore, the mind should also be engaged in constantly thinking, "I am Atman separate from the thoughts which arise within my mind and I am blissful." One undergoing physical austerities and conditioning of the mind to the atmic thought consciousness is definitely a great saint. (Kar.-3)
A saint should live in fear of God and should shed his ego and should be so humble as not to hurt the feeling of even the smallest of beings, as that is the behavior which adds to the glory of his saintliness. (Gad. I-62)
One who eschews all attachment to his body or bodily relations, takes himself to be the Atman, eradicates all worldly desires and with the fullest realization to his obligation to dharma, offers worship to God, is a saint. One who has attained fully these attributes of the saint has established total rapport with God. (Gad. I-44)
A saint who feels that he is the Atman, and does not identify himself with the body, either gross, subtle or causal; such a saint always remains conscious of God seated within his Atman. He is always with God in the divine realm of God....One who has the darshan of such a saint should always rejoice with the feeling that he had the darshan of God. (Sar.-10)
A saint with such understanding is so highly respected by Me that I would rub the dust of his feet on My head, I would be pained to harm him and would long to have his darshan ....such a devout man is so dear to God that He bestows His highest powers on him, and empowers him to redeem millions of souls only by his darshan, for his darshan is equivalent to the darshan of God Himself. (Gad. I-37)
A devotee having fully developed Jnan, Vairagya, Bhakti and infinite other redemptive attributes gains the power to sustain God within him fully, and thus becomes totally possessed by God. God bestows on him His infinite powers for the redemption of many jivas......such a saint gets the power to support various universes. (Gad. I-27)
The development of the attributes of saintliness by such spiritual thinking gains for him an unparalleled position. Just as a Queen enjoys all the rights and privileges of the King, such a saint also enjoys divine favors from God. His spiritual endeavor culminates in such an enviable divine status as that of God. (Gad. II-22)
As one offers worship to God by performing rituals, similarly the choicest devotee of God also should be equally offered worship by performing the same rituals and offering the same sanctified offerings which are graced by God. Such a devotee, even if he is imperfect in his devotional fervor, would attain perfection during this very birth, even though his fervor of devotion is so weak as to take ten births or hundreds of births to attain perfection. Such is the blessed grace proffered by God to a devotee who offers worship to His brahmanised saint on par with Him. (Vartal -5)
What are the attributes of a saint who is worthy of being worshipped at par with God?.....Such a saint has subdued the three gunas out of which the sense-organs and the antahkaranas are evolved but is never subdued by them; he is engaged in activities relating to God only, he observes Panch Vartamans assiduously and even though being brahmanised he offers his worship to Lord Purushottam. A saint with these attributes cannot be categorized either as a human being or as a deva, since neither a human being nor a deva possesses these attributes. Therefore, such a saint even though in the garb of a human being deserves to be worshipped at par with God. (Gad. III-26)
One who has discarded the ego of his physical self, who is totally detached and who greatly fears to transgress even minor tenets and if ever transgressed by him feels penitent as if he had transgressed a major tenet, such a saint is a great devotee of God. One should be deeply attached to him and should serve him whole-heartedly. (Gad. III-38)
The knowledge of the divine greatness of Shree Rama and Shree Krishna who were the previous incarnations is realised by everybody. Even their devotees, viz., Narada, the Sanaks, Shukadevji, Jadabharat, Hanuman and Uddhavji, are also very devoutly hailed as divinely great. The same human manifestation of God and His brahmanised saint, who are visible before you, then there is nothing more for anyone to attain in total redemption. (Gad. II-21)
Love and affection, with which you are all attached to God in heaven, if bestowed on God manifesting here on earth, or on the brahmanised guru, will enable you to attain that knowledge which can keep you detached from mundane objects and inspire you to enjoy abundantly the bliss of God. You have attained that contact of a brahmanised saint here, as you would wish to have in the divine abode of God after death, and have therefore attained paramapada (the highest bliss) and release from the bondage of Maya here, even though embodied. (Gad. III-2)
Undesirable bodily instincts are reduced by undergoing austerities. The instincts of passion, taste, smell, etc., which emerge in the mind would not be eradicated by merely undergoing physical austerities. Therefore, the mind should also be engaged in constantly thinking, "I am Atman separate from the thoughts which arise within my mind and I am blissful." One undergoing physical austerities and conditioning of the mind to the atmic thought consciousness is definitely a great saint. (Kar.-3)
A saint should live in fear of God and should shed his ego and should be so humble as not to hurt the feeling of even the smallest of beings, as that is the behavior which adds to the glory of his saintliness. (Gad. I-62)
One who eschews all attachment to his body or bodily relations, takes himself to be the Atman, eradicates all worldly desires and with the fullest realization to his obligation to dharma, offers worship to God, is a saint. One who has attained fully these attributes of the saint has established total rapport with God. (Gad. I-44)
A saint who feels that he is the Atman, and does not identify himself with the body, either gross, subtle or causal; such a saint always remains conscious of God seated within his Atman. He is always with God in the divine realm of God....One who has the darshan of such a saint should always rejoice with the feeling that he had the darshan of God. (Sar.-10)
A saint with such understanding is so highly respected by Me that I would rub the dust of his feet on My head, I would be pained to harm him and would long to have his darshan ....such a devout man is so dear to God that He bestows His highest powers on him, and empowers him to redeem millions of souls only by his darshan, for his darshan is equivalent to the darshan of God Himself. (Gad. I-37)
A devotee having fully developed Jnan, Vairagya, Bhakti and infinite other redemptive attributes gains the power to sustain God within him fully, and thus becomes totally possessed by God. God bestows on him His infinite powers for the redemption of many jivas......such a saint gets the power to support various universes. (Gad. I-27)
The development of the attributes of saintliness by such spiritual thinking gains for him an unparalleled position. Just as a Queen enjoys all the rights and privileges of the King, such a saint also enjoys divine favors from God. His spiritual endeavor culminates in such an enviable divine status as that of God. (Gad. II-22)
As one offers worship to God by performing rituals, similarly the choicest devotee of God also should be equally offered worship by performing the same rituals and offering the same sanctified offerings which are graced by God. Such a devotee, even if he is imperfect in his devotional fervor, would attain perfection during this very birth, even though his fervor of devotion is so weak as to take ten births or hundreds of births to attain perfection. Such is the blessed grace proffered by God to a devotee who offers worship to His brahmanised saint on par with Him. (Vartal -5)
What are the attributes of a saint who is worthy of being worshipped at par with God?.....Such a saint has subdued the three gunas out of which the sense-organs and the antahkaranas are evolved but is never subdued by them; he is engaged in activities relating to God only, he observes Panch Vartamans assiduously and even though being brahmanised he offers his worship to Lord Purushottam. A saint with these attributes cannot be categorized either as a human being or as a deva, since neither a human being nor a deva possesses these attributes. Therefore, such a saint even though in the garb of a human being deserves to be worshipped at par with God. (Gad. III-26)
One who has discarded the ego of his physical self, who is totally detached and who greatly fears to transgress even minor tenets and if ever transgressed by him feels penitent as if he had transgressed a major tenet, such a saint is a great devotee of God. One should be deeply attached to him and should serve him whole-heartedly. (Gad. III-38)
satsand deshi
Member
Secondly Vignananand Swami was a nand sant. The scriptures clearly state that none of teh nand santos slept on a bed. So where did this bed come from? The Sikshapatri also clearly states that Sadhus should not sleep on a bed.
mY ANSWER DIRECTLY FROM THE sHIKSHA PATRI
Maharaj has said those of my sadhus who are of old age or suffering from an ill ness may sleep on a bed"
Which oviously if you used your brain would happen to know Vignananand swami was a NANDSANT WHICH MEANS HE IS OF OLD AGE!!!
mY ANSWER DIRECTLY FROM THE sHIKSHA PATRI
Maharaj has said those of my sadhus who are of old age or suffering from an ill ness may sleep on a bed"
Which oviously if you used your brain would happen to know Vignananand swami was a NANDSANT WHICH MEANS HE IS OF OLD AGE!!!