The name ‘Pranami’ is derived from the practice of greeting by saying Pranam or ‘Pranam Ji,’ which simply means: “We pay obeisance to YOUR soul!”  It’s a true Hindu way of greeting each other, and respecting every individual as a spiritual being.

The adherents of Sri Nijanand Sampradaya practice the teachings of Lord Prannath.  The ultimate goal being awakening in the supreme state of Eternal Bliss or Nijanand, our true spiritual identity is ‘Nijanandi.’  The Nijanandi devotees call each other by a common name, ‘Sundersath,’ which means good-hearted comrades, and greet by saying Pranam or Pranamji.  For this reason, the world bagan to recognize us as 'Pranami.'

42. Who founded Sri Krishna Pranami Dharma (SKPD)?  When?  Why are we called with different names like 'Nijanandi', 'Pranami', and 'Sri Krishna Pranami'?  Why is sundersath society divided on the issue of Identity?

Truly speaking, we don't know who founded Sri Krishna Pranami Dharma and when!  Our different names are derived from our Holy Books, our tradition, and from the work of our own imginations.

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.

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.

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."

Note: There is no mention of the name 'Sri Krishna Pranami Dharma' in his book.  Such a statement of Dharma Guru Pandit Pyare Lalji needs re-thinking by all.

• 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."

In general, Shri Krishna Pranamis believe that ‘Shri Krishna’ is the only true name of Aksharateet Supreme Truth ‘Sat-Chid-Anand.’ Whereas, we believe that ‘Prannath’ is our Original Spiritual Husband (Prannath nij mool pati), in who were present all--Sri Krishna, Muhammad and Devchandra.
 

• Other major difference in belief is that Shri Krishna Pranamis regard the Founder, Sri Dev Chandra Ji and Prannathji as the devotees of Sri Krishna! Whereas, we believe that upon completion of the divine plan of the eight Bihists (eternal planes of salvation), Sri Krishna and Muhammad will pray from their respective (lower) Bihists to ‘Prannathji’ who will be in the highest eternity (the first Bihist).  Shri Krishna Pranami preachers, being fearful of losing their importance, are avoiding to preach this solid truth to the sundersath devotees under their influence.  Instead, they desperately try to justify their belief by citing the event when the Supreme Lord gave His name “Nijnam Shri Krishnaji” to the Founder, Sri Devchandraji.
• As Nijanandis, we believe that the notion of restricting Aksharateet Supreme Truth Sat-Chid-Anand’s identity to any name, including ‘Krishna’ is derogatory to His supreme glory.  We believe that He is beyond all names.  We believe that restricting the Supreme Brahmn in the (Hindu) frame of ‘Krishna’ allows us to maintain quite a local version of "who we really are."  We believe that such a restrictive man-made identity, not only causes immense confusion and guilt, but also stacks aside the Universality of the Divine Wisdom of Prannathji.

45. Is there a specific dress code for the preachers of Sri Nijanand Sampradaya?  Why some ware plain white clothing while others ware saffron colored cloths similar to those worn by the Hindu sanyasins?

The dress code for the preachers of Sri Nijanand Sampradaya is 'all plain white clothing,' which is called Nirguni Bhesh.  Both Dhani Sri Devchandraji and Sri Prannathji used to wear this Nirguni Bhesh.  All spiritual leaders and Gurus who followed them, also continued this practice for good reasons.  In the year 1994, the majority of Sri Krishna Pranami preachers adopted saffron colored clothing for worldly reasons for the first time without any explanation provided to the sundersath society.  Any way, as regards the significance of Nirguni Bhesh, there are two obvious justifications:
 

• The plain white dress is symbolic of simplicity and harmony (as was taught by Prannathji on the Lake of Udepur City to teach unity and simplicity to all Sundersaths).
• In addition it signifies the arrival of the Buddha Nish-kalanka Avatar, the Last Imam Mehndi, or the Second Christ (who is predicted to come in plain white clothing) in the scriptures of Hindus, in Koran and Bible.

46. In the previous question, you mentioned the word 'Bihists.'  What does that really mean?  How does it explain the distinction between Sri Krishna and sriji Sahebji?

The Universal Divine Plan of Lord Prannath reveals eight Fruits of Eternity or Bhist, as is called in the Holy Kuljam Swaroop.  In principle, the eight eternities are associated with the past, present and the future divine sports of the Supreme Brahmn Aksharateet Sri Prannathji.  Lack of understanding about the Bihists has caused immense confusion and chaos among the Pranamis.

Many creations came into being, and were dissolved.  However, none attained eternity in the truly eternal world (Yogmaya) since they lacked the divine touch of Aksharateet Lord Prannath.

In the past, the Lord (as Sri Krishna) played the sports of Brij and Raas, which became eternal (#5 and #4) in Yogmaya.  Through the Lord’s Will, Akshar Brahmn’s Panch Vasna received eternity (#6) since they brought the key testimonies related to the Supreme Brahmn and His Abode to this world.  Later, in this world, the Lord descended among the Non-Hindus and brought the facts about One God or Allah in the person of Prophet Muhammad of Islam (#3).

Now, at the End Time, the Brahmn Srishti (Chosen) Souls shall return to their Original Abode and attain their Nijanand or Eternal Bliss (the star at the top).  The accompanying Jivas of the Brahmn and Ishwari Srishtis shall receive the highest eternity (#1 and #2).

Upon completion of the Final Judgement, the Maharshis (great Jiva Shristi souls) and all the worldly Jivas shall receive eternity (#7 and #8, respectively).  At this time, all will come to realize One God in the person of Lord Prannathji.  All will experience peace, love, harmony and happiness at this time in Yogmaya.  This way, Tartam Tree reveals the complete Divine Plan for all.

This Plan was never known to the world before.  No creation of the future shall receive the benefit of this Plan, since Aksharateet has no reason to come again in this phenomenal world.  Only now can all enjoy the Fruits of Eternity for which they qualify (#1 or #2 or #7 or #8).  Later, rest of all shall be judged according to their actions (Karmas).  The Brahmn Srishti Souls (BSS) shall awake in their ultimate blissful state or Nijanand.  The uniqueness and universality of this Kuljamic Divine Plan lies in the fact that it solves the problem of re-gaining Nijanand for the 'Chosen Few' and that of offering the first-ever eternity to ALL living beings.

Dear Sundersathji!  Finally, it is this universal divine plan which justifies our Faith in our Lord Aksharateet Sri Prannathji.  Without the knowledge of this Divine Plan, the roots of the Tartam Tree of our Faith shall decay.  Awake!  Awaken Others!
 

•  In the explanation of Bihists in the book of Khulasa, it clearly states Banke Bihari and Baal Mukund in the fouth and the fifth Bihists respectively.  Our Jivas, who have realized Sri Prannathji in the form of Sri Ji Sahebji and have considered Him as Dham Dhani, will attain eternity in the first Bihist.  At this time, all those in the lower seven Bihists (including both Balmukund and Banke Bihari Sri Krishna) will worship our Jivas in the first Bihist!  With this understanding, we can not attach Sri Krishna with Aksharateet.
• This creation is NOT going to attain eternity through Sri Krishnaji.  How can Sri Krishna, who is in the fouth and the fifth Bihists, offer eternity to the present whole world?  The difference between Sri Krishna and Akshrateet Sri Prannathji or Sriji Sahebji becomes very clear form this explanation of Bihists in Khulasa (Kuljam Swaroop).  All sundersath devotees must understand this thoroughly to avoid any confusion.

A pluralist (sarva-dharma-samanvayi) saint is one who unifies all religions under one umbrella.  Prannathji did more than just scriptural unification by revealing those secrets, which aren't found in any world faith (an inclusivist character). Further, in Kuljam and Bitak, Prannathji does not emerg less than Supreme Brahmn Aksharateet (an exclusivist character).  His Divine Wisdom again portrays His superiority due to His claim of possessing the ultimate truth and the ability of the Divine Wisdom to answer all questions of human existence. Your individual realization of Prannathji reflects your spiritual origin (identity) and your future after death.  The future of the Jiva Srishti is in the eighth Bihist, Ishwari Srishti in the second Bihist, and the Brahmn Srishti in the Mool Milawa.
 
48. How significant and relevant is the issue of Prannathji's Pehechan for today's Sundersath? How is Prannathji described in Kuljam Swaroop and Bitak?

It is a very important issue.  Self-realization can not occur without true God-realization. How can one love other without truly understanding the other person?  Exclusive love (Ishak) can not be practiced if the Beloved is not well understood!  Yes, this is a trivial matter for those, whose faith allows them to be regarded either Jiva Srishti or Ishwari Srishti. The roots of sundersath unity lie in the answers to these and many other key areas of our belief.  Our talks (keheni, kaul), our walks (actions, karni, feil) and our 'being' (raheni, haal) reflect through what we believe about our god, his abode and his sports.  Therefore, these are not to be considered as trivial issues.

Please note that Prannathji has been described in Kuljam Swaroop and Bitak as follows:
Description in Bitak/Kuljam Swaroop  Number of Repetitions

1. Prannathji is equal to Sri Rajji   226 in Bitak Saheb (BS)
2. Prannathji is equal to Hakk   22 in Bitak Saheb
3. Prannathji is equal to Dhani  28 in Bitak Saheb
4.  Prannathji is Aksharateet   At least 12 Bitak incidents
5. Prannathji =Sriji Sahebji = Aksharateet  60+ in Kuljam Swaroop (KS)
5. Prannathji = a Saint    0 in both BS and KS
6. Prannathji = A devotee of Lord Krishna 0 in both BS and KS
7. Prannathji = Sri Krishna Himself   0 in both BS and KS

• Just remember of Indrawati’s fight for realization of Prannathji in Khatruti:

"O Rajji! The sports and the swaroops of Brij and Raas are like an image in the mirror.  And, an image can not fulfill the need of the real person.  O Rajji!  Why did you keep that kind of separation from your beloved soul Indrawati?  Why should I go behind the image (Sri Krishna) when you (Sri Prannath) are standing right in front of me?  O Rajji!  Please answer me."  What do you think of this chopai as it applies to realization of ParBrahmn in this period of Jagni?

49. Tell me more about our True belief of Sri Prannathji:
 

• Prannathji was Aksharateet Supreme Brahmn, who descended as the last incarnation Buddha Nish-kalanka Avatar.
• Prannathji was NOT a devotee of Lord Sri Krishna.
• In reality, Sri Krishna (in Yogmaya) worships Sri Prannathji.  Krishna was just the ROOP of the MOOL SWAROOP SRI PRANNATH AKSHARATEET.
• No where in the Wani, it states that the name of Aksharateet is Sri Krishna.  All such interpretations are out of context and mere literal interpretations have misled the majority of Pranamis.
• Prannathji was NOT the son of Keshav Thakur, who died in Pannaji.  The name Prannath, being used for Aksharateet, can never be anyone's son.  He is beyond birth and death.
• Prannathji was NOT the disciple of Sri Devchandraji.  Mehraj Thakur was the disciple of Devchandraji.  First, Prannathji was within Devchandra. And, Prannath can not be His own disciple!
• It is inappropriate to suggest different status of Devchandraji and Meheraj Thakur (Prannathji). Both were Rajji's ROOP in the sports of Jagni.  No one is higher or lower.  Yes, it was Sri Rajji's choice to bestow Mehraj Thakur all His divine powers (Mahamati) and chose him for Jagni.  But, this does not make one higher or inferior.
• It is our foolishness to say that Devchandraji and Prannathji are our satguru and Krishna is our Bhagwan.
• The Kuljam Swaroop explains why Sri Krishna’s name is in Tartam, and why it should not be in Tartam in this period of Jagni.  Eah naam nu tartam mein kem kahevaye…KS: Prksh: Bhagvatam Saar)
• In Chopra Haveli, Maharaja Chhatrasalji declared after singing Pooran Brahmn and arti that the one who does not believe Sriji Sahebji as Aksharateet, is not the soul of Paramdham.

Aksharateet is only one.  If Sriji Sahebji is Aksharateet, how can there be another Aksharateet Sri Krishnaji?  Those who declare Sri Krishna a Puran Brahmn and Prannathji as a saint should not think of being a Brahmn Srishti even in their dream. It is Kuljamically wrong to declare Pannathji as a great saint like Kabir, Nanak, Dadu, and Narsinh Mehta.  The Kuljam Swaroop and Bitak clearly states Prannathji as Aksharateet Supreme Brahmn.  Prannath was in Krishna, in Proph. Muhammad, in Devchandraji and in Mehraj Thakur!

50. In today's interfaith environment, exclusivist-like views and beliefs claiming supremacy of one over the other are regarded divisive and seen as a major obstacle to world harmony.   How do you justify your belief?

Having genuine faith of Brahmn Srishti, the seeker must practice his/er faith with Kuljamic eyes or with the eyes of the Bitak Saheb.  Such a concern is trivial and short-lived, since this Kuljamic viewpoint, if applied correctly, doesn't exclude any harmony principles in the world.  In the name (guise) of interfaith harmony, we must not spread misinformation that is not only derogatory to Lord Prannath but also is confusing to the millions of devotees.

51. What is the name of Aksharateet in Tartam?  Are there more than one versions of Tratam?  Did anyone change Tartam recently?

The most commonly spread rumor by Sri Krishna Pranami preachers is about Tartam.  The fact is that Tartam mantra is available with several variations.  With words Sri Krishnaji and Sri Devchandraji, with words sath and Brahmn Srishti, with words Sriji Sahebji in many hand-written copies of the Swaoop Saheb.  Later, we have listed all references with these variations.  No one has made any change in Tartam!  Yes, the fact is that we were ignorant of what all is available with the diverse resources of our society.  Or, we were purposefully kept in dark on this subject.  If someone brings this to light for the benefit of all, rather than blaming him, the society should congratulate him for the work of Jagni.

Many are misinterpreting Tartam.  'Nijnam Sri Krishnaji' is literally interpreted as "My name is Sri Krishnaji.  This means the name of Akshrateet is Sri Krishna."  Wrong.  The true meaning of Tartam can not be arrived at without keeping the entire Kuljam Swaroop and Bitak in focus.

No one has changed Tartam.  Wani clearly states that Aksharateet Puran Brahmn is beyond all names, including Sri Krishna.

This issue has to do more with our ignorance, lack of Wani Manthan or study, lack of comprehensive training in the fundamental principles of Sri Nijanand Sampradaya.  If we learn to rely more on Sriji's words than any human's words, this problem will go away.  This is probably the toughest give away for most traditional Pranamis.  Later in this series and in our Nijanand Encyclopedia, this subject has been thoroughly discussed.

52. What are all other references with Nijnam Sriji Sahebji?

In addition to Pannaji, at Sri Nijanand Ashram Ratan Puri (UP), the following reference sources, which mentions "Nijnam Sriji Sahebji."  A true seeker should ponder upon these reliable sources:

Sources with "Nijnam Sriji Sahebji:"

1.   Pannaji*:  Silver-foiled Kuljam Swaroop in Banglaji and Ghummatji
2. Kalimpong:  Gold-foiled in Kalinpong temple (valued Rs.0.45 million). Guruji Mangaldasji had received this Kuljam Swaroop as a gift from his mother, but he could not disclose this secret.
3. Maharaja Chhatrasalji sent through Sitaram Bhaiya: Hand-written KS
4. Malkahanse Gadi (received from Amritsar temple): Kuljam Sw. Gota
5. Ravindranath (year1890): Prakash (Hi)
6. Maharaj Chaturdasji (while sitting in Chopraji, Panna): five hand-written Gotas (Khulasha, Khilwat, Sanandh, Kirantan, Marfat Sagar):
7. Faljika Temple: Hand-written Kuljam Swaroops
8. Kanpur Temple: Hand-written Kuljam Swaroops
9. Rivadi Temple:  Hand-written Kuljam Swaroops
10. Pujari Rajdasji (available from Montgumari): Singaar (Gota) hand-written
11. Atmanandji: Sagar (Gota), Hand-written
12. Malkahanse Gadi: Mool Bitak Saheb
13. Bulsar (Gujarat) Temple: Five Kuljam Swaroops
14. Sri Rajbala Sidana (publised by Maharaj Dharmadasji, Jamnagar) Mahamati Prannath aur Unka Sahitya: (page:162).

53. In "Bhagvat no Saar" chapter in Kuljam Swaroop:Prakash(G):33/6, Sriji says:

What does this chopai mean?

This chopai clearly states the Kuljamic significance of the name 'Sri Krishnaji' in Tartam.  Here is our interpretation to it.

Sriji says, "O my souls!  I simply have to show you the distinction among Lord Vishnu (Jagdish), Goloki Krishna and Aksharateet Sriji Sahebji.  I used the name 'Jagdish' (which is the name for Lord Vishnu) in relation to Brij Lila.  But, that's not appropriate.  In reality, the Goloki Krishna played Brij Lila.  In the same way, I used the name 'Sri Krishna' (which truly applies to the Goloki Lord) in relation to Tartam in Jagni Lila.  But, that's also not appropriate.  Simply to connect your thinking, I have used the name 'Sri Krishna' in Tartam.  Aksharateet is beyond Krishna.  Otherwise, how can I say Tartam with Sri Krishna's name in it?  Please think deeply, I had to do this to explain our connection with Sri Krishna's sports."

As we invite you to ponder on Sriji's dilemma in this chapter, please also consider this argument from Bitak:

Laldasji's Bitak is the only Mahamati's Bitak.  Laldasji reflected nothing more than the facts in Bitak.  In 'Darshan' chapter, where Sri Rajji appears and speaks face to face with Devchandraji, Laldasji did not include Tartam!  Why would Lasdasji not include the six verses -- or at least the first verse -- of Tartam in Bitak?  Tartam is the most important and foundation of our faith.  Why did Laldasji exclude Tartam completely?  Ay least, Laldasji should have included the first two lines of Tartam, which Sri Krishna Pranamis regard to have come directly from The Lord Supreme.  Let's open our spiritual eyes and try to see the true glory of Tartam.

54. Which Swaroop of the Supreme Brahmn do we worship?

According to description in Mool Milawa and Paramdham, the Supreme Brahmn is Noori (sukramayi) Yugal Swaroop.  We worship this Perfect Divine Couple or Yugal Swaroop --not just one!  Those who show Sri Krishna playing flute as their God in their publications and even on their web sites are knowingly confusing both the sundersath devotees and to the outsiders.

55. Don't we worship the child (Baal) Krishna of 11 years and 52 days?

No, the Swaroop of our worship is Kishor (Youth form) and Perfect Divine Couple (Yugal Swaroop).  Yes, we do emphasize on Sri Krishna's childhood sports (up to 11 years and 52 days) because our Lord Sri Rajji's power worked in the person of Sri Krishna for that duration.  We respect all but worship only the Mool Swaroop in the Mool Milawa.  The sports or Leela of the Mool Swaroop as Krishna or Muhammad simply reinforces our faith in His Greatness.  We don't have to remain stuck in these sports.  At present, we live in Jagni Leela.  Read its significance at the end portion of the Pragat Wani.

56. Explain our Worship in Tradition.  What do we worship in our temples?
 

• We worship the Holy Kuljam Swaroop as the form of Aksharateet Prannath in the knowledge form.
• We do not worship the Waga, Vastra (dress) and Murli (flute) and Mukat (crown), as traditionally promoted by Sri Krishna Pranamis.
• Yes, the seva of Kuljam Swaroop is decorated with Waga, Vastra, and Mukat because Rajji is the King of Kings and the Lord of Lords.  As a sign of respect, we use appropriate dresses and ornaments.
• A more appropriate way of decorating the seva is to use the dresses and ornaments similar to the singaar of Sri Raj Shyamaji described in the Holy Kuljam Swaroop.
• We, specifically, avoid decorating the seva with Murli (flute) because there is no flute in the Singaar of Paramdham, and also because having a flute naturally draws one's attention to Sri Krishna of Raas Leela (in Yogmaya)-away from Paramdham, which is the true ultimate for the sundersath devotees.

• The currently used seva-puja exists from the time Prannathji was present in Pannaji.  Why there is no flute in the swaroop of Sriji Sahebji in Sevapuja?  Why then do some Pranamis place flute in Seva today?
• If Sri Krishna playing flute is Aksharateet, why then the entire Seva Puja does not have even one Bhog and Arti for Radha and Sri Krishna?
• From the Swaroop of morning to the Shayan Arti (night Arti), there is a very detailed description of the Singaar of Sri Raj Shyamaji.  Where is the flute in any of these singaars?  We understand that Paramdham is complete in all respect, and there is everything, including flute, in Paramdham.  However, there is no flute in Sri Rajji's singaar in Wani.  Why do we have flute in seva?
• In Kuljam Swaroop (Sagar), Sri Rajji's singaar is described four times.  No where there is a mention of a flute in His hands.  Show if any.
• If Sri Krishnaji is Puran Brahmn, why then Maharaja Chhatrasalji garlanded Sriji Sahebji with the singar exactly like that of Paramdham?
• In the five artis of Pannaji, Sri Baijiraj and Sriji Saheb are the only two names are seen.  Why is Sri Krishna absent?  In Ghummatji (Pannaji), there is a Paagh (turban) of Sri Prannathji.  Why is there no description of a flute in his singaar?
• In Samvat 1751, on the fourth day of moon, Swaroop Saheb was placed on the throne.  When was the flute placed?  According to the reliable sources in Pannaji, this flute, which was donated by one sundersath (Seth) of Bombay for the Seva, which is placed today in Ghummatji.  It has no Kuljamic significance.  We have confused our devotional feelings (Bhav) with the facts.
• On the fourth floor (Bhom) of Rang mahol in Paramdham, during the dance of Navrangbai, the Sakhiyas play 36 different types of musical instruments to entertain Sri Raj Shyamaji.  Please clarify if only Benbai plays the flute or Sri Rajji too?
• Why are there 36 different types of musical instruments in Paramdham?  Why then in Pranami Temples only a flute is displayed in Seva?  Why not all?

This is fundamentally a wrong question.  In true spiritual sense, both were Rajji's ROOP in the sports of Jagni.  No one is higher or lower.  However, yes, it was Rajji's choice to give Mehraj all His Five powers, entitled him as 'Mahamati,' (explained in previous questions) and chose for the work of Jagni.  But, it was Rajji's Lila.

58. Where is the True Gadi of Aksharateet Sri Prannathji?

According to Wani, the Gadi of Aksharateet is the heart of Brahmn Srishti sundersaths (momins). Did Devchandraji and Prannathji promote the Gadi System currently practiced in Nautanpuri (Jamnagar) and Mangalpuri (Surat)?  Never.  If so, he would have at least gone back to Jamnagar to do Pranam.  In Panna, no one was chosen as Gadipati after Him.  Gadipati is more of an administrative position than spiritual.  Day by day, spirituality is deteriorating because there is a clear lack of selection process dominated by favoritism and group-ism.  Jagni also means 'evaluating our traditions to check if they are in conflict with the Wani.'

59. Please tell me about the Pilgrimage for Sundersath devotees.

Traditionally, the devotee Sundersaths visit a number of holy places having historical significance and the places connected with their initiation.  The three Puris [Nautan Puri (Jamnagar, Gujarat), Maha Mangal Puri (Surat, Gujarat), and Padmavati Puri (Panna, Madhya Pradesh)] have their respective divine significance in the evolution of Sri Nijanand Sampradaya.  And, therefore, it is natural for the sundersath devotees to visit these holy places frequently.  Each of the three Puris has their unique significance: Nautanpuri's significance is for the origin or sprouting of the Tartam seed, whereas, Mangralpuri for the flowering of Tartam.  Pannaji has offered us the Jagni fruits from the Tartam tree in the form of Kuljam Swaroop, Bitak and Chitwani.  When someone tries to literally sing the glory of one particular place, and regard the others as inferior, the problems begin.  Therefore, no awakened sundersath should get lost in this worldly matter.

However, true Kuljamic pilgrimage is the heart of a sundersath devotee.  Meri eak drusti dhani mein, duji saath ke mahen | The two most appropriate pilgrimage for a Nijanandi sundersath constitutes:

a. Reaching out to the hearts of other sundersath souls, love them, and awake them of their true identity, and
b. Reading the Holy Kuljam Swaroop everyday, as doing this is equal to talking to our Lord Sri Rajji.

60. Is it appropriate for the sundersath devotees to perform devotional pilgrimage to Brij, Gokul and Brindavan near Delhi like the three Puris?

No.  Many sundersath devotees think that Aksharateet Sri Rajji played the Brij Lila and Raas Lila in these places near Delhi.  And, therefore, Pranami sundersath should visit them as a pilgrimage.  This is wrong.  The creation in which we played Brij leela was dissolved.  The Raas Lila, correctly speaking maha Raas Lila, was played in the eternal domain of Yogmaya.  See Pragat Wani.

61. In general, people think that all human souls are the same.  There is no difference between jiva and atman. Prannathji speaks of three categories of human souls.  This sounds disturbing.  Please explain how apparently divisive Prannathji is a true spiritual unifier?

First note that, many world scriptures speak of these categories, not just Prannathji.  Our understanding of His Divine Wisdom is at great fault.  Prannathji is not looking for superficial unification.  While He shows path to universal unification on one hand, He also boldly and clearly separates three different groups of individual souls or people in this world.  He separates Jiva and Atman, which no other religion could do.  He talks of 73 different believers (firkas or sects) of His own faith!  And, only one, He declares, will truly declare His supremacy and live His Way of Life. So, the first step to unify internally for all devotees is to strengthen our roots in right belief, as shown in our Holy Books.  It is the responsibility of the leaders of our Faith to straighten this out through a true democratic process explained in the Chhoti and Badi Pati in the Holy Bitak Saheb.

62. The last chapter of the Tartam Sagar “Par na aavey toley eakney” sings the glory of Sri Krishna.  Why do you recite Tartam with “Nijnam Sriji Sahebji”?

First of all, 'Tartam Sagar' is the Hindu version name given by Dharmadas Maharaj of Nautanpuri.  The true name given to us by Sri Prannathji is Kuljam Swaroop, which has a great spiritual significance.  It is not wise to rename the Holy Book.  No world religion has done this kind of mischief.

Second, the sequence has also been changed for worldly reasons.  It is highly misleading to all sundersath to keep this chapter as the end.  You decide weather to rely on the work of Kashavdas, Mukunddas, Laldas and many others who originally compiled Kuljam Swaroop, or the work of others.  For this reason, during the Purnahuti of a Parayana, this kirantan should not be sung since it gives an impression that Sri Krishna is the Supreme Brahmn, not Prannathji Sriji Sabji.  Sri Krishna's superiority in this chapter has been compared with all the devotional practices in world that are unaware of Tartam Knowledge.  It is addressed to the Jiva Srishtis, not the Brahmn Srishtis.

63. Are all sundersaths required to engage themselves in the work of Jagni, or just a few select?  Is Indrawati's ‘Kaul’ (pledge for awakening) every sundersath's Kaul?

Yes, the kaul of Jagni applies to every soul.  Only those with worldly interest, promote the idea that this does not apply to all sundersath devotees.

Every sundersath should remember related Bitak incidents: 1. Disagreement of Sriji with Bihariji regarding offering Tartam, and 2. Offering of Tartam by many sundersath devotees in their local area (Siddhpur incidents) when Sriji was somewhere else.  In Surat, Sriji even encouraged Mohandas to talk with outsiders.  Bitak clearly directs every sundersath to do Jagni seva.  We must get rid of the inferiority complex installed by the Gadi system.

64. Many believe that there should be a central authority for determining authenticity of religious practices.  How appropriate it is to authorize the three Puris to make all Jagni related decisions?

The entire educated sundersath mass is well aware of the fact that the organizational operating practices at these places are not always appropriate and best suited to benefit the common sundersath devotees.  While, it is definitely a good idea that our three Puris take Jagni initiatives, and, everyone should welcome this.  However, to restrict the authenticity to these places is an extremely dangerous idea, and this reflects our narrow-mindedness and lack of Wani understanding.

It is inappropriate to restrict the domain of Sri Rajji's power and His work only to these three holy places.  The domain of Rajji's work has already extended to Sundersath's hearts and we can see its effects.  No one individual, including the greatest preacher of the time, and no holy place is more important than the Wani in matters of principles. Prannathji never focused or looked back to Gadi (Nautanpuri) during his lifetime, AS WE DO today.  Our focus should be on Jagni, not Gadi!

While Kuljam and Bitak sing the glory of all the three Puris, they have never restricted the work of Jagni outside of these places.  The Jagni initiatives from Sri Nijanand Ashram Ratan Puri and Sri Nijanand Ashram, Vadodara under the inspiration of Pujya Dharma Vir Jagni Ratan Sri Jagdishchandraji provide living examples of this.  Now, everyone is learning a good lesson form this, and has already started conducting Shibirs at least on a smaller scale.

65. What is the connection between Bhagvatam, Tartam and Sundersath?

Sundersath devotees often experience dilemma with regard to Tartam and Bhagvatam.  The following mis-beliefs are common:
 

• Sri Krishnaji brought Tartam,
• Devchandraji received Tartam because of Bhagvatam listening for 14 years,
• Tartam is the purport of Bhagvatam.  Therefore, sundersaths must listen Bhagvat katha.
• Shashtra shravan Sri Bhagvat."  Therefore sundersaths must listen it.

• Why did Kanji Bhatt, who was doing Bhagvat Katha sincerely for his whole life not receive tartam before Devchandraji?
• Why did Vyasji, the author of Bhagvatam not receive Tartam?
• Why did Devchandraji stop going to listen to Bhagvat Katha after receiving Tratam?
• Did Mehraj Thakur or Prannathji ever listen to Bhagvatam Katha?
• Did Prannathji ever direct any sundersath devotee to go to listen to Bhagvatam Katha?
• Did any Pranami Guru encouraged Bhagvatam Katha prior to the recent money making idea of the saffron-colored Sri Krishna Pranamis?

• Who appeared before Devchandraji in Shyamji's temple?  When?

Aksharateet Sri Rajji's Aavesh Swaroop (NOT Sri Krishna!) appeared before Devchandraji while he was listening to Srimad Bhagvatam katha in the Vaishnav Temple of Shyamji in Jamnagar.

KS: Kirantan: 124/5 clearly states:

No where in Wani it says that 'Sri Krishnaji' brought Tartam.

• Does this imply that we all should listen to Srimad Bhagvatam?  No.  This does not mean in any way that the sundersath devotees should also do Bhagvatam Parayana or Manthan. It is inappropriate to conclude that Bhagvatam was the creditable significant factor in Devchandraji's realization of Aksharateet. It is WRONG Kuljamically to say: "Devchandraji listened to Srimad Bhagvatam for 14 years and pleased Sri Rajji.  Therefore, we should also listen and do Parayana of Srimad Bhagvatam."
• If Bhagvat listening was not the factor, what else qualified him for Darshan? Nisbat or Divine Relationship with Aksharateet was the only credible factor.  Aksharateet appeared before Devchandra in the guise of Krishna of Brindavan.
• It is essential that all Sundersaths work together to spread the Divine Wisdom of Sri Prannathji rather than that of Bhagvatam and Gita.  Others are already doing that work very well.  We believe that there are some truths in all world scriptures.  However, we have only very limited time to live in this world.  Why don't we spend all our resources, energy, time, and money for something that we truly believe of supreme in nature?
• Is it appropriate for a sundersath to do Arti of Bhagvatam?  To perform an arti and poojan of Bhagvatam means arti and worship of Vyasji.  Is Vyasji our Aksharateet?  Is this in line with Pati Vrata Dharma?
• If Bhagvatam Katha can awaken the souls of Paramdham, what was the need for Aksharateet to bring the Wani of Kuljam Swaroop to this world?
• Does Bhagvatam explains the beauty and glory of Paramdham and the perfect divine couple?  The answer is 'NO.'

Pranami wisdom has its roots far deeper than Vaishanavasim.  Vaishnavism does not provide even one percent of the Divine Wisdom offered by the Holy Kuljam Swaroop.  Yes, it can be viewed as its close relative due to Aksharateet's first sports in the guise of Krishna for 11 years and 52 days.  But, it extends to all world religions beyond Vaishanavism.  Pranami wisdom covers what is not discussed clearly in any world religion.  It's original in nature!

67. Shouldn't we meditate upon Sri Krishna's sports of Brij and Raas?

Sundersath should do chitwan (meditate) only of Aksharateet Paramdham.  Surta eakhi rakhiye, mool milawa mahen)

68. Some recent pictures of Mool Milawa show that the Brahmn Srishti souls are seated in three rows.  Also, some of these pictures read: "The Brahmn Srishtis are talking to Sri Krishna."  Are these presentations appropriate?

No.  They are wrong with respect to Wani.    The Wani never speaks of Sri Krishnaji in Mool Milawa.
 

• In Mool Milawa, where is the Sighasan (divine throne) for Sri Raj Shyamaji?  In the center or in the back, by the row of 64 poles?  In Kuljam Swaroop, there is no clear explanation to this.  The use of words 'madhya' and 'bich mein' means 'among', not in the center.  This interpretation is justified and getting 100% confirmed from the Badi Vrut of Mahamati (Laldas krit).  Traditionally, the pictures of Mool Milawa shown in three rows with Singasan in the center are wrong.  The Brahmn Srishtis are positioned like the seeds of the pomegranate (Dadam ki kaliyan).

A True Master or a Satguru is absolutely essential for a seeker to rise spiritually.  However, to believe in the need for a Satguru is one thing, and belief in the Gadi System is another.  Often sundersath devotees confuse this issue inappropriately, and the proponents of the Gadi system take advantage of this ignorance to accomplish their goal.  As most of us know, the Gadi system traditionally runs without proper checks and balances.  In our experience, lack of proper set of criterion, procedure or organizational authority, ethical requirements and control measures has rendered Gadi system ineffective in spiritual terms, or the Gadi Pati has remained simply a life time administrator or owner for the holy place.  Our society needs to ponder on this practice seriously.

Again, we are followers of Nijanand Swami and Sri Prannathji.  They never sponsored this system.  Most present time proponents and sundersath devotees are desperately supporting this system in absence of a central leadership.  But, again they hit their heads against the dead end when they try to prove themselves superior to others. Yes, we need central leadership.  However, it must reflect the entire spectrum of our faith.  The selection process must be democratic and must be verifiable by the Divine Wisdom.  There is no spiritual connection between the Gadi System and Sri Rajji's Divine Power.  Neither was there, such connection in case of Sri Devchandraji and Prannathji.  This is a simple problem, mostly complicated by our lack of Wani Manthan -- our true essence.

70. Why is there a trend of changing the names of our temples?

In the temples of Sri Nijanand (Pranami) Sampradaya, the Holy Kuljam Swaroop Saheb, the book of Prannathji's Holy Words, is the object of worship.  The devotee sundersath see Prannath in this Holy book, and also in the hearts of other sundersath devotees.  The Supreme Lord Prannath, being seated on the throne in the form of Holy Kuljam Swaroop, the temples should be rightly called Prannath Mandir.  There is no idol worship, as practiced in general Hindu tradition.

The name "Sri Krishna Pranami Madir" is inappropriate, because there is no worship of Krishna in these temples, like other Hindu temples of Lord Krishna.  The one who is worshipped in the temples of Nijanand Sampradaya is not Krishna, but the Divine Powers of that Supreme Brahmn who worked as Krishna, Prophet Muhammad, Devchandraji, and Mahamati.

71. What are most common celebrations for Sundersath? Why some sundersath devotees do not celebrate Janamastmi and Prannath Jayanti?

Generally, Sundersath devotees celebrate these festivals: a. Pragtaya Mahotsava for: Tartam, Shri Krishna, Shri Dev Chandra Ji, Shri Prannath, Shri Baiju Raj Ji, Chhatrasal Ji; b.  Sharad Purnima (in Panna, in memory of Param Dham's sports of bliss) and Raksha Bandhan (in Panna, in the memory of the meeting of Shri Prannathji and Chhatrasalji); c.  Holi and Diwali.

In addition, many other annual festivals, marking the key events linked to the individual place, Ashram, or organization, are also becoming some major festivals attracting thousands of devotees from around the world.  For example, the Annual Bhandara Festival at Ratan Puri Ashram (U.P., India) - celebrated in the memory of Param Hansa Ram Ratan Dasji is the unique event among all the celebrations.

Regarding Janamastmi celebration, we have blinded surrendered to the common social practice due to lack of understanding and lack of organized efforts by the past Pranami leaders.  This is what happens when a faith is practiced without understanding its true essence.

In fact, Lord Vishnu took birth at 12-12:30 pm in the jail of Kansa in Mathura.  Sri Rajji's Josh with the Atman of Akshar Brahmn descended in the child who was brought to Nand-Yashoda's house, and who was later named by Gargacharya as Krishna.  The Brahmn Srishti souls descended in Brij as Gopies at the same time.  Early in the morning, they came to Nand-Yashoda's house to meet their Lord.  In memory of this first meeting with our Lord, the Gopies celebrated, which is known as 'Nand Mahotsava.'  We do not celebrate Sri Krishna Janmastami, the birth of Krishna.  We do celebrate 'Nand Mahotsava,' which the Gopies celebrated to welcome Sri Rajji within the person of Sri Krishna.

It is inappropriate to celebrate Prannath Jayanti by all Sundersath devotees.  The reasons are obvious.  First of all, Prannath is Akshrateet Supreme Brahmn, not a saint (like Nanak, Dadu, Kabir), or an avatar of Lord Vishnu (like Rama, Krishna).  To celebrate the birth of ParBrahmn is the death of common sense!  Prannath was never born.  Prannath has had no parents.  To place Prannath in such worldly category is fundamentally wrong.  To celebrate Mehraj Jayanti or Prannath Pragatya Mahotsava is appropriate.

Sri Mohanpriyacharya of Kalimpong agreed to his previous mistake and announced in New Jersey that we should truly celebrate this occasion as Sri Prannath Pragatya Mahotsava.  The New Jersey sundersath devotees also communicated a detailed explanation based on Wani to several leaders throughout the USA and Canada.  Inspite of this understanding, Sri Krishna Pranami preachers chose to go bakward misleading the novice sundersath devotees outside of India.  This false ego our leaders, has caused immense bitterness among the sundersath devotees, who were otherwise united like the seeds of the pomengranate.  The organizers for these events are also chose carefully so they can be easily fooled.

72. Is it appropriate to include Wani-based celebration of ceremonies such as birth, death, marriage, Griha Pravesh (House Warming), Business Opening?

Our Pativrata Dharma requires total surrender to our Lord -- our Dhani.  A true Brahmn Srishti soul sundersath can not do anything without seeking blessings from her Lord Sri Raj Shyamaji.  For such life events, people usually pray their goddess or Devi.  According to Sri Nijanand Sampradaya Paddhati, the Holy Kuljam Swaroop is our Devi or goddess.  In pain or pleasure, a Brahmn Srishti will seek refuge in Brahmn Vidya or Wani, which is in fact, Sri Shyamaji's Swaroop.  The support of a Kul Devi or Vaidic Procedures is inconsistent with the Pativrata Dharm.  Practice what the Paddhati says: 'Brahmn Vidya Devi Sahi.'

73. Are Sri Krishna and Sri Rajji same? Is it okay to equate Sri Radha with Sri Shyamaji?

No, it is the idea of confused minds to equate Sri Rajji with Sri Krishna, and Sri Shyamaji with Sri Radha.  Radha is the roop of swaroop called by the name Shyama in Kuljam.  Remember that Mool Swaroop is Shyamaji, whose soul worked in the persons of Sri Radha (in Brij and Raas), Sri Devchandraji and Sri Prannathji each.  Sri Radha is linked with Brij and Raas, whereas, Sri Shyamaji is linked with all the three sports: Brij, Raas and Jagni.  To further evaluate this, sundersath devotees are invited to think deeply on these Kuljamic arguments:

A). After Final Dissolution of this creation, Krishna will be in Yogmaya (Bihists 4&5), and Rajji will be in Mool Milawa. The following questions/arguments clarifies the fact that Sri Krishnaji and Sri Prannathji (Sriji Sahebji, Sri Rajji) are NOT same!

B). Show from the Wani and/or Bitak that Ishak Rabad took place between the Souls and Sri Krishnaji.  In the entire Wani, there is no mention of Ishak Rabad between Sri Krishnaji and the souls.  To interpret Sri Krishna as equal to Sri Rajji is nothing more than the work of the ignorant human mind.

C). In this chopai, Sunderbai Sri Shyamaji is telling that the sundersath souls have come to experience this worldly drama from Aksharateet Paramdham. After Brij and Raas, Sri Prannathji is showing us the sports of Jagni.  This chopai clearly states the name of Aksharateet as Prannath.  Please show any such chopai where Sri Krishnaji is showing this drama of Jagni.  Ishak Rabad occurred with Prannathji.

• Sri Krishna was the name of Lord Vishnu's body, named by Gargacharya, according to Maheshwar Trantram 4/45 (Yayatikuljatsya yadurajsya vesmani | Vasudevo bhavishyami namna krishneti vishrutaha ||).  There is no Hindu or other world scripture written prior to the descent of the Holy Kuljam Swaroop and Bitak, where Aksharateet is named 'Sri Krishna.'
• This present creation began with Pratibimb Raas Lila, in which Srimad Bhagvad Gita and Srimad Bhagvatam were created.  Is the Krishna of Gita and Bhagvatam our Ishta who we regard Aksharateet?

• If Sri Krishna is Aksharateet, why then the Vedas declared Him "Neti Neti?" Nigam..Nigam?  The Vedas would have simply called Him 'Sri Krishna.'
• Aksharateet Sri Rajji fixed (made akhand) the sports of Brij and Raas in the Sablik Brahmn, the Chit of Akshar.

Did the souls (surtas) of Shyamaji and the Sakhiyans or the Yogmayic bodies of Radha and Krishna return to Paramdham?

Yes.  Now, Aksharateet, Shyamaji and Brahmn Srishtis are not there in eternal Brij and Raas.
 

• Did Sri Krishna disappear during the 'Anterdhyaan Leela' in the Maha Raas?  Why then it is said that Krishna won't leave us ever?
• If Sri Krishna of 11 years and 52 days holding flute in his hands is Aksharateet, why then the idol of Banke Bihari disappeared?

• In this third creation (Brij, Raas, Jagni), who came at Mattu Mehta's house: Sri Shyamaji or Sri Radhaji?
• Before receiving the Tartam Knowledge, during the chitwan of Yogmaya, Devchandraji's soul (surta) ascended to Gauloka.  There, he finds many cowherd boys having names Sri Krishna.  How many Aksharateet Krishnas are there?  If more than one, then how can Sri Krishna be proved Aksharateet?
• Who appeared to Devchandraji in Shyamji's temple?

No where in Wani it says that 'Sri Krishnaji' brought Tartam.
 

• Sri Krishnajii was declared well before Sriji (Sri Prannathji).  More than 5,000 years ago, Sri Krishna was declared in the Hindu scriptures.  Why is then in Tartam it says: "So to aab (NOW) jahir bhaye…?"  Who is being declared NOW?  Sri Krishnaji or Aksharateet Sri Prannathji?

• Did we have the Jagrit Buddhi in Brij and Raas?  If yes, why then we played with our Dhani with 'Yaar Bhav?'

• This chopai is in Raas Leela:

That Akshrateet, who is in the person of Sri Krishna, is within us."  In Raas, Rajji was in the person of Krishna.  This does not mean Aksharateet's name is Sri Krishna.  Also, this implies lack of Jagrit Buddha during Raas Leela.  Kuljam Swaroop reflects the exact state of mind during a particular leela.  These are the words of the Gopies when they didn't have Tartam Knowldege.  Now, we have Jagrit Buddhi in Jagni, we should use the words more wisely.
 

• What happened to the first creation of Kaalmaya upon the 11 years and 52 days sports of Brij?

• After Brij Leela,

When the Maha Raas Leela was made akhand in Yogmaya, does this mean that the Yogmayic bodies of Radha, Krishna and the Gopies are still there?  If not, how is the Raas Leela akhand?
 

•  In Brij and Raas, Dhaniji's Josh was superimposed on Akshar Brahmn's soul.  At that time, we did not have Tartam Knowledge.  Now, in Jagni we have Jagrit Buddhi, and we know that in the person of Krishna, was the soul of Akshar Brahmn.  Can Akshar Brahmn be regarded as the Dhani of the Brahmn Srishti souls?
• Who came in Pannaji?  Sri Krishna or Sriji Saheb Prannathji or Akhrul Jama Imam Mehndi?  Who is sakshat present there?  If Sri Krishnaji came, then why did Radhika not come with him?
• In Samvat 1735, in Haridwar Kumbh Mela, who was declared?  Sri Vijayabhi nand Buddha Nishkalanka Avatar Sri Prannathji or Sri Krishnaji?  Did all Hindu acharyas bow down in front of Prannathji or Sri Krishanji?
• Are these seven Swaroops of Sri Rajji or Sri Krishnaji in the following chopai?

• The name of the writer is always mentioned in that book or scripture.  In Gita, it says: "Sri Krishna Uvaacha."  This means Sri Krishna says, " I am within the cycle of birth and death.  "Janma karma cha mein dityam" and that the entire living world (Jiva srishtis) is my own particle forms.  Mameiva ansho jiv lokey jivbhutaha sanatanah |(Gita: 15/7) How can we believe this Sri Krishna as ParBrahmn Aksharateet?
• Today, Sri Krishna Pranami preachers recite the sloka of Maha Bharata Shanti Parva (Eko api krishnasya pranamo….47/92) in their lectures to justify their identity.  This is completely out of context.  Here, the reference is for Sri Krishna, Lord Vishnu of Vaikuntha.  Is it appropriate to regard this Sri Krishna as Aksharateet Parbharmn?
• This is the case of Dangerous Over simplification and the use of scriptural knowledge for money and reputation.  Even to explore their poetrical interest (self-satisfaction), often people have exaggerated the glory of their deity or god, and mislead the world.  For example, Tulsidasji distracted the Hindus from the real Supreme Brahmn by his extraordinary poetrical work.  While his work offers an excellent case of human virtues, he has enormously exaggerated Lord Rama's status as Supreme Brahmn (whereas, in fact, Sri Rama was simply Lord Vishnu's Avatar of 12 kalas).

When Bhisma Pitamah was lying on the bed of arrows, the Pandavas went to see him after the war was over.  They asked Bhisma: O Pitamah!  There is no individual on this earth who is as purely committed to religion as you are.  Why do you still have to go through all this pain?  Why do you have to die on the deathbed made from these sharp arrows?

In his response, Bhishma educates the Pandavas of the glory of the Narayan swaroop Sri Krishna by this sloka.  Here, all conversations are referenced to Narayana swaroop of Sri Krishna, who is the lord of Vaikuntha.  Performing obeisance (pranam) to Aksharateet was never the focus of Bhishma Pitamah.  For Bhishma, Vaikuntha was the supreme abode, and Krishna (Maha Vishnu swaroop) was the ultimate God.   But, even Vaikuntha ceases to exist during the Maha Pralaya.  Therefore, in fact, this statement is valid only until the final dissolution, and has no significance for the sundersath devotees, whose ultimate aim is Paramdham.

Inspite of their knowledge of this fact, the Krishna Pranami preachers chose to manipulate this sloka to promote their worldly agendas.  For decades, they used this sloka to prove Krishna same as Aksharateet, and as real donor of eternity.  By doing this, they went against Vedas and Shashtras, and spread the darkness of their work.  The Vedas and the Shashtras clearly declare the Supreme Brahmn as beyond all names, tatwas, gunas, and the Khatpramanas.

Whoever is fanatic (kattar) about being a Hindu, a Muslim or a Christian or a Jew, that individual can not easily realize the true factual swaroop of the Supreme Brahmn.  If we are Hindu, Muslim, Sikh, Christian or something else; --by body, not by soul!  The soul or Atman is beyond all these worldly identities.  A soul is the part and parcel of the Supreme Brahmn.  And, He descended to this world only because His souls have come to see this worldly drama.  Billions of creations came in to being and were dissolved before this.  But, the Supreme Brahmn never came like this before with a promise to offer eternity to all the fourteen worlds.  There is no scriptural evidence for the faith that has a name "Sri Krishna Pranami Dharma."  Nor there is any known founder of a faith with such identity as 'Sri krishna Pranami Dharma.'  There is no proof in the scripture that proves that Sri Krishna is Supreme Brahmn, prior to Krishna's birth in Dwapara yuga and subsequent naming by Gargacharyaji.

All world scriptures speak of the coming of Aksharateet Supreme Brahmn, not Sri Krishna.
 

• Today, Sri Krishna Pranami preachers direct the sundersath in the worship of the Child Krishna (Banke Bihari of 11 years and 52 days) and the swaroop of Raas (Banke Bihari).  Both are akhand in Akshar Brahmn's Sablik.  Their reflection is also seen in Avyakrit's Mahakaran.  These are two more Krishnas.  The fifth Krishna is Yogeshwar in Vaikuntha.  How do the pranamis justify the worship of these five Krishnas whereas Aksharateet is only one?
• Srimad Bhagvatam describes Sri Krishna's life and sports.  It describes Krishna's two fathers and two mothers: Vasudev, Devki and nand and Yashoda.  Are they the parents of Aksharateet?  Give citation from Wani.

Who was born and who was within (pragatya)? Lord Vishnu was born in Kansa's jail.   However, Akshar Brahmn's soul accompanied by Sri Rajji's Josh arrived at Nandji's house.  Our Dhani's power came later.  We have nothing to do with Lord Vishnu.  Do we consider the body as Aksharateet?  Explain, with Wani and Shashtras, if Aksharateet comes in birth and death cycle.

• Is the Noori Zanda (flag) in Pannaji for Sri Krishnaji, or for Sri Prannathji?  Give relevant Wani's citation
• When Sri Rajji made Sri Indrawati's heart His abode, He gifted her with the glory of "Saheb."  Why she did not get the name Krishna instead?

• The Krishna Pranami preachers have recently introduced a NEW Jaikara "Sri Krishna kanaiya lal ki jai."  This was never practiced in the past.  Why they don't sing the Jaikara for Sri Devchandraji and Mehraj Thakur?  We appropriately sing the Jaikara of Sri Nijanand Swami (Shyamaji) and Sri Prannathji (Sri Rajji).  If this is not appropriate, why do we sing:

Sri Rajji took new Yogmayic body and showed Raas Leela to Akshar Brahmn.  Did Brindavan and Sri Krishna exist before Maha Raas Leela?  If not, how can Sri Krishna be proved Anadi in light of Wani?  Sri Krishna can not be proved ‘anadi’ (without beginning or end) since Sri Krishna did not exist before Brij Lila.  To label the Mool Swaroop in Paramdham as Sri Krishna is the simply work of our Hindu psychology.

74. Please provide citations from Bitak Saheb that clearly separates Sri Rajji from Sri Krishnaji.
 

• Sri Rajji or Sri Krishnaji?  Bitak clearly states, "Devchandraji was born in Mattu mehta's family in whom Sri Shyamaji's soul made her abode."  And, Mehraj was born in Keshav Thakur's family in whom Sri Rajji made his abode.  Please clarify who is our Dhani: Sri Shyamaji and Sri Prannathji, or Sri Devchandraji and Sri Mehraj Thakur?  In the same way, Sri Rajji made His abode in the person of Sri Krishnaji. Who is our Dhani: Sri Rajji or Sri Krishnaji?
• In Bitak, in the chapter of 'Mangalacharan of Astha Prahar,' it is clearly stated that Sri Prannathji will offer eternity to the entire world in the Eight hierarchical Bihists according to their qualifications.  He will take the Ishwari Srishris in the second Bihist, and the Brahmn Srishtis to Paramdham.  There is no reference of Sri Krishna in this chapter.  Who should we believe Puran Brahmn?
• Who will resolve the fighting between the all?  Sriji Sahebji or Sri Krishnaji? Give Wani's citations.

75. Why is Sri Krishna regarded as Puran Brahmn in the Hindu Scriptures?

Before the descent of the Wani of Nij Buddhi, it was written in the scriptures (Shashtras) that Sri Krishna is Puran Brahmn.  This was due to the fact that Shiv, Brahmaji and Indra had accepted Sri Krishna's supremacy during Brij Leela.

To remove this ignorance, in this period of Jagni, the swaroop (our Dhani) who played in Brij and Raas has come Himself.  He declared in Wani that the people of the world have confused my real swaroop (of Paramdham) with my (Krishna) Roop in the drama of Brij and Raas.  They are lost just in the name of Krishna, rather than truly understanding my noori swaroop and the glory and the Leela of Paramdham.

What is the interpretation of these chopais of Wani?  What are these two worldly names?  Are n't they Sri Krishna and Devchandraji?  If not, justify an alternative answer.

Isn't the true name Prannath (who was within Krishna, Prophet Muhammad, Devchandra and Mehraj) is being disclosed now to the world?  Don't we believe in the fact that only after the real swaroop of Sri Prannathji is declared shall the world attain eternity?  Based on this fact, please think how Sri Krishnaji can be proved as Aksharateet.

76. Can the followers of other faith, particularly, Non-Hindus, accept Tartam with Sri Krishna's name?

For us, it is required that we sing the glory of Sriji Sahebji in the world.  By doing this, Pujya Sarkar Sri has initiated Makbool Husen (Imam of Gandhinagar), Muhammad Yusuf Khan (the Kazi of the 24 mosques of Buland Sahar), Sardar Pritam Singh of Amritsar, Baryaam Singh of Delhi have been initiated with Tartam, "Nijnam Sriji Sahebji."

There are many more examples like this where people from diverse background have sought refuge in the lotus feet of Sriji Sahebji by listening to Pujya Sarkar Sri's discourses on Sriji's Wani.  To date, there is no record of initiation of any outsider in our faith by declaring Sri Krishna as Puran Brahmn.  According to Sarkar Sri, Jagni can not happen with Sri Krishna's name.  The credit of awakening is written on Sriji Sahebji's name.  This is in agreement with our holy books.
 
77. Lord Shankara narrated the Amar Katha to Uma.  He said:

Did Lord Shankara also tell that Lord Sri Krishna would come in Pannaji? Give relevant Wani's citation

78. In Pannaji, in the Darbar (palace) of Maharaji Chhatrasalji, Abdul Rasul, the Kaji of Mahobba, and Hindu Digvijayi Pandits Sunder, Vallabh and Badri accepted Prannathji as Puran Brahmn Allah Ta-a-la and bowed their heads in Prannathji's lotus feet.  Did they do this by accepting him as Sri Krishna, the Puran Brahmn?

No.  No one in the period of Prannathji accepted Him as Sri Krishna.  They all regarded Him as Akshrateet!

79. Names of Aksharateet in Kuljam Swaroop: In entire Swaroop Saheb, these words have been most frequently used for our Dham Dhani Aksharateet:

The name (Sriji) Sahebji appears 163 times.  The name Sri Prannathji appears 49 times.  The name Sri Rajji appears 67 times. The name Piyuji appears 542 times. The name Dhaniji appears 881 times.  The name Shyam appears 167 times.

There are 40 chopais, which include the name 'Krishna.'  All the fourty chopais are either addressed to a Jiva (not the Brahmn Srishti Soul) or are related to the sports of Brij and Raas.  In Brij and Raas, we did not have Jagrit Buddhi.  Dham Dhani says:

In light of this, and keeping the faith of Brahmn Srishti soul as we daily recite in Tartam, how can one be convinced to believe Sri Krishna as Puran Brahmn Aksharateet?  Give Wani's citations.

80. Did Aksharateet Par Brahmn relieve us from the worship of fire, water and stone idols or did He suggest in any way to do this?  Give Wani's citation.  Why then some Krishna Pranami preachers have started placing and worshipping Sri Krishna's idol?  In some places, we see the idol of Sri Prannathji being worshipped, and Bhog being offered.  Is this Kuljamically appropriate?
 
No, it is not appropriate.  Kuljam Swaroop clearly discards these approaches.  Those who would like to continue these practices do not qualify to be the comrade sundersaths of Lord Prannathji.
 

• Sri Mad Bhagvatam (10/84/13) regards the worship of metal, fire, water, tree and stone idols as the most inferior in nature.   The human, who is engaged in such an act, is regarded as mindless as a donkey.  In spite of having this knowledge, even today, our society and preachers promote the worship of Kalas, tree (eg. Khijra), and stone idols.  What is the appropriate thing to do?  Give citations from Wani.

This simply reflects the ignorance of our preachers, leaders, ignorance and carelessness of the sundersath society for accepting whatever is given.

•  Laldasji's Bitak saheb: "Astha Prahar Ki Seva'' provides an ideal model of seva puja.  There is not a single reference of Sri Krishna's name in it!  Why did sundersaths of that time called Sri Prannathji by the name Sri Ji Sahebji?  Why no one called him Sri Krishnaji?  Do you think those sundersaths' realization of the Supreme Brahmn was flawed?  Are we considering ourselves more evolved spiritually?
• In Sri Bitak Saheb (Asta Prahar, Mangla Charan), Sriji Sahebji Himself says that I tried (not Sri Krishnaji!) to prevent you from coming to this worldly drama three times:

In Asta Prahar Ki Seva, only Sriji's swaroop is being read--not Sri Krishnaji's!  Why?