Do I have to fall back on these doctrinal parts of our centuries-old belief systems? Can’t we rise spiritually without going through all these doctrines that we no longer really seem to be practicing? Why should we compare our faith today with ancient religious practices? Why don’t we compare contempory with contempory? Why don’t we prepare ourselves for the kind of Spiritual Awakening that makes sense in the 21^st century?
 
Such a concern of a seeker soul is valid. With the passage of time, our ways of practicing these belief systems have also undergone a significant change. One does not have to limit the spiritual quest just to our own old-time religious heritage. However, the timeless value of the treasure hidden in all the scriptures must never be under-estimated. There is nothing wrong with adopting new ways and ideas. But, to truly arrive on the path of the Supreme Eternal Bliss, one must put faith in all the scriptural wisdoms and strive to find the true common meanings from them. We must do this, and then put them in modern perspectives.

Our discussion in this chapter will also help those who want to gain a brief comparative idea between different Hindu belief systems and Nijanand Sampradaya. This discussion must never be regarded as an attempt to prove one belief higher than the other. The topics discussed here must never be regarded as an attempt to maintain a sense of superiority of Nijanand Sampradaya. The seeker soul should stay away from making such hasty impression. One must put aside all such prejudices. The focus should be on understanding how Pran Nath Ji’s Divine Wisdom viewed the prevailing belief systems while directing the human souls on the path of Eternal Bliss.

Attainment of Eternal Salvation or Eternal Supreme Bliss Must be the Ultimate Goal

 When we are taught the subject of Religion in school, we are asked to follow some basic rules for the study of Religions. First, we are asked to compare equal to equal. One must come out of the habit of comparing our own religion in its ideal form with the actual manifestations of other religions. Here, in this chapter, and also in this book, the emphasis is only on one--and the most important—criteria of comparision. The criteria used here, is the exploration of different spiritual planes in different belief systems. In his spiritual exploration, Pran Nath Ji does not regard factors such as customs, codes, culture, and other values that change with the passage of time. He says, "there is only one true human value that has never changed or will never change. And, this timeless Value is ‘the quest for Self Realization.’ The quest for Eternal Bliss is the supreme goal that must be kept in any human’s mind. Other factors do have a role, but are not as timeless as this one is.

As you read this chapter, you will notice that the Pran Nath Ji’s focus has always remained solely on this ultimate human goal. We will also find that Pran nath Ji saught to see each Hindu Belief system from within. He reached to the heart of these belief systems. He translated their respective symbols and ritual acts into one common language of eternal salvation.

The Maha Kumbh Mela Festival

What is the significance of the festival of the Maha Kumbh Mela? What does it have to do with our discussion about Buddha Nish-kalanka Avatar? Kumbh Mela is the greatest reiverside religious festival of Hindus that takes place once every three years. It attracts millions of devotees and visitors from all backgrounds. The festival is rotated between four holy places of Hindus: Allahabad, Haridwar, Ujjain, and Nasik. The festival began with this mythological incident: One time, Lord Vishnu saved the elixir (Amrut) from the demons and gave it to the vassal gods, called Devas, in a pot. The Devas rested the pot at each of the four cities indicated above. This is the reason why this festival is celebrated only at these four places.

Sage Adi Shankaracharya gave a lot of importance to this festival and urged all holy men and spiritual leaders to meet during this festival for free exchange of diverse religious philosophies and views. In the year, 1678 AD, Pran Nath Ji attended this festival in Haridwar and had theological exchanges with all Hindu religious leaders and saints. All who attended this festival, recognized Pran Nath Ji as the last incarnation, Buddha Nish-kalanka Avatar--the one with the spotless Divine Wisdom. The devotee Sundersath regards this event as one of the most significant in the history of Nijanand Sampradaya.

The Stage is set for Theological Conferences with All Hindu Acharyas

In the year 1678 C.E., Pran Nath Ji reached the site of the Maha Kumbh Mela Festival with hundreds of his comrades. There, he conversed with the Spiritual Leaders and Acharyas of all major Hindu faiths, including the Four Sampradayas, Six Darshana, Das Naam Sanyasins, Four Varnas, and Four Ashrams. As we discussed earlier, the fear of disturbance from the Moghul Emperor Aurengzeb was ever present in Haridwar. Therefore, initially, looking at the completely white dress of Pran Nath Ji and his comrades, many Hindus, including some spiritual leaders, present in the festival began suspecting them as non-Hindus or Muslims and secret agents of the Emperor Aurangzeb.

Resolving their suspicion, Pran Nath Ji told them that he was, with no doubt, a Hindu, but was interested in learning about a path that can lead to the eternal salvation of his jiva. He requested all of them to explain to him their understanding about their individual faiths. He emphasized that they should explain their belief without any ego or mental reservation or bias. Further, he said, "Please help us in our search for the Supreme Truth God. We all will accept the faith of one who will fully satisfy our quarries. But our condition is that we will not accept anything, which might have been invented or guessed by anyone of you. Because all of us regard our Hindu scriptures as revealed by God, there must be a proof in the revealed scriptures for whatever you assert. We refuse to take note of anything, which may not have an authority in the scriptures, and which might have been conceived by you yourself."

Responding to Pran Nath Ji’s proposal, the teachers of all the faiths agreed to discuss their respective beliefs one-by-one with him.

The Hindu Sanatan Dharma’s Four Sampradayas

There are four religious orders (or Sampradayas) of the Hindu Sanatan Dharma: Ramanuja, Nimanuja, Vishnu Shyam, and Madhva-Charya. Explaining their respective doctrines to Pran Nath Ji the Acharyas of each Sampradaya pointed out Vaikunth and Badri Nath as their eternal abode or Dham; Laxmi, Rukmani, Kamla, Saraswati as their chief Godesses, and many Indian rivers as their places of pilgrimage. Each one of them followed one of the four Vedas, and pointed out that their Jiva will attain salvation (or Mukti) in Vaikuntha, the abode of Lord Vishnu.

They also explained the four types of salvations in Vaikuntha that they believed could liberate the individual soul (or living spirit or Jiva) from the cycle of birth and rebirth.

The following is the explanation of the four types of Salvations or Mukti:

• Salokya: When a devotee attains salvation in his/her Lord’s abode, it is called ‘Salokya’ salvation,

• Samipya: With excess of devotional worship, the devotee attains ‘Samipya’ salvation, i.e., the Jiva gets very close to the Lord,

• Sarupya: When a devotee exclusively meditates upon the personal form of the Lord, the Jiva attains ‘Sarupya’ salvation, i.e., the Jiva attains a spiritual form similar to that of Lord Vishnu, and

• Sayujya: With the excess of spiritual knowledge, the devotee attains Sayujya salvation.

After listening to their philosophies, Pran Nath Ji asked them politely:

"Oh great Spiritual Leaders! Whatever you showed me regarding God, His eternal abode and salvation--they all are subject to the Final Dissolution according to the Vedas and scriptures. Where will my Jiva go upon the Final dissolution? While this entire universe of Kshar Purusha is the manifestation of Dream, where can I find true salvation?"

"Also, Oh Masters! Our scriptures speak clearly that once their benefits of actions or Karmas are exhausted, the Jivas return to the birth and rebirth cycle from the above-mentioned four salvations. How can these four categories be regarded as leading to true salvation or freedom from the birth and rebirth cycle?" Pran Nath Ji’s questions remained unanswered.

Note:

• Among the two main classes of belief – ‘Sakaar’ and ‘Nirakaar’ in Hinduism, the above-mentioned four types of salvations fall under ‘Sakaar’ classification. Here, the focus on God’s aspect with attributes called ‘Saguna,’ and is having a personal corporal form called ‘Sakaar.’ They worship God by practicing the Nine-fold distinct ways of worship, called ‘Navdha Bhakti,’prescribed in the scriptures.
• These four types of salvation in Vaikunth actually refer to the salvation for individual souls called Jiva Srishti. The Ishwari Srishti souls and Brahmn Srishti souls are already free from the bondage of birth and rebirth.
• Please refer to the ‘Glossary of Terms’ for detailed explanation of different scriptural terms.

The Gurus of Nimbarka faith showed Mathura, Gokul and Nitya Brindavan as their eternal abode. They described one of the three godheads and Sage Narada as their Acharyas, who started these Sampradayas. Pran Nath Ji humbly asked only one question to all of them:
 

Tab kahe prashna sri Raj ne, Eah to kahi jag mahin |
Kahe Veda jag bharam hai, tab mukti kahi so kahin ||
                                                                    (BS: 35/68).

The Dasnaami Sanyasin talked about four Mathas (Govardhan in east, Sharda in west, Joshi Matha in north, and Sringeri in south); four Acharyas (Swaroopacharya, Padmacharya, Naratotakacharya, and Dharacharya) and seven manyas (east, west, north, south, Urdhav, Atma, and the seventh manya). The reach of their wisdom remained only upto Kshar Purusha. At the most, they showed Adi Narayana as the Supreme Truth God. They described Brahmn as 'Nirakaar'. They mainly focussed on the maintenance of health, body, and mind.

Pran Nath Ji asked, "Vedas and Puran Samhita tells that a human being is born to receive freedom from the Ocean of Illusion called Bhav Sagar. And, this whole universe of 14 lokas, 5 tatwa, and 3 Gunas, including Moh-Tatwa, is the form of a slumber (sleep) of Adi Narayana. They are all subject to the Final Dissolution. The RigVeda also confirms that before the creation of this Universe, nothing existed from the Patal to Adi Narayana. Please satisfy my quarries." His quarries remained unanswered.

The Six Schools of Philosophy

The six schools of Hindu philosophy (Darshana) are also called as six systems of Gyan Yoga. They are all based on Vedas and state that all paths lead to salvation, and that the theory of reincarnation is valid. The total wisdom of the four Vedas is contained in these six systems. In the Schools of Vaisheshika, Nyayak, and Mimamsa, there is no description regarding Akshar Brahmn. Yoga has been shown to be the only method to attain the Brahmn in all of the six systems.

Nyaya(k) Darshan
 

Sage Gautama founded this school of philosophy. It is primarily concerned with the logical analysis of the world and its atheistic nature. Here the creation is regarded to have born from the Original Nature, called Prakriti. It resembles the Vaiseshika System discussed later. In Haridwar, the spiritual leaders of this school described Ishwar, Jiva, and maya (A +Au+Ma), all as

anadi, ie, without beginning or end. They also showed that Ishwar, Jiva, and maya -all of them are situated within the 21 steps of a human body.

Responding to this explanation, Pran Nath Ji asked, "Oh great spiritual leaders! If maya, jiva and Brahmn are within the perishable (sthul) body, where will be the eternal abode of the jiva and Ishwar upon the death of the body?" He was left without any satisfactory explanation.

Mimamsa Darshan
 

Sage Gemini who was the disciple of Sage Veda Vyasa founded this school of philosophy. He wrote Mimsa Sutra. Sage Kumaril Bhatt and Prabhakar later spread this philosophy. This system is based on the avoidance of the rebirth. The spiritual leaders of this school showed actions (karma) as without beginning or end (anadi) and unique. They maintained that Karma is nothing else but another another form of jiva, Ishwar, and Brahmn.
 

Responding to this explanation Pran Nath Ji asked, " Oh the great saints! While Brahmn is one and without any doubt, karma is always different and it has no definite outcome. In other words, karmas are full of doubts; no one can be sure of the exact outcome. Jiva does karma through mind (mana) and ego (Ahankaar). And Brahmn is beyond the reach of the mind. Actions or Karmas originate from Maya and dissolves in Maya. How can karmas that is unstable, and having a beginning and an end, enable one to reach the Brahmn?" Pran Nath Ji’s question remained unanswered.
 

Samkhya Darshan

This school of philosophy is regarded as the world’s most ancient philosophy. Sage Kapila founded it. According to this system, there is no personal God. They believe that the universe is created through two principle forces: Spirit (Purusha) and Matter (Prakriti). Here, the Prakriti is regarded as having the balanced status of the three attributes or Gunas - Sat, Rajas, and Tamas. Here, the Prakriti is believed to have formed out of 24 basic elements or Tatwas. The individual soul or Jiva is regarded as the 25th element. Jiva is also regarded to be separate from Purusha (Brahmn). The Brahmn is all-knower and all-doer. Beyond Prakriti and Jiva, the Samkhya Darshan describes only of Avyakrit and Sablik Brahmn.

The spiritual leaders of this school explained that the cause of creation is simply a meeting event of Purusha and Prakriti; and the event of separation of Purusha and Prakriti is the cause for destruction.

Responding to this explanation, Pran Nath Ji asked, "Oh the great saints! If the Purusha described by you is without any specific form or shape (Nirakaar), and the Prakriti is, anyway subject to dissolution during the Final Dissolution, please let me know, who will meet whom and where upon the Final Dissolution?" Pran Nath Ji’s question remained unanswered.

Vaisheshika Darshan

Sage Kanada, who wrote Vaisheshika Sutra, founded this school of philosophy. It teaches that the creation is made up of nine elements - five gross elements, mind, intellect, ego, and time (Kaal). It does not talk of personal God and just uses the word ‘that’ for God. Its spiritual leaders explained, "the whole universe as the creation of the Kaal or the time. Kaal is the root cause of all phenomenons. Kaal is the Supreme Truth God."

Responding to this explanation, Pran Nath Ji asked, "all material objects in this universe including Kaal, are controlled by maya, the illusory power of Adi Narayana. How can Brahmn and Kaal, two opposite characteristics, coexist?" Pran Nath Ji’s question remained unanswered.

Patanjal (Yog) Darshan

This system resembles the Samkhya System. Its ideas are based on dualism. In other words, the creation is made up of two--a subject, and an object. And that there is no personal God. Here, the god is regarded as an inanimate Object with the word ‘it.’ Here, Brahmn is described as omnipotent, omniscient and omnipresent. The wisdom does not go beyond the boundaries of the formless (Nirakaar).

During conversation with Pran Nath Ji, the spiritual leaders of this school showed that a seeker soul could experience the Jyoti Swaroop Brahmn, who is the root cause of the creation through Nadi Chakra Shodhan and Astang Yog Sadhna.

Responding to this, Pran Nath Ji asked, "This universe is the creation of maya, the illusory power. Whereas Brahmn is truth; and that creation or destruction cannot touch the Brahmn. How can Brahmn who is truth, consciousness, and bliss solidified, stay together with false, inanimate, and painful Maya?" And, through Astang Yog Sadhna (Nirbij Samadhi), only the desires for Karmas will be burned away. It will not lead the soul into the experience of the Divine Brahmn! Pran Nath Ji’s question remained unanswered.

Vedant Darshan

Founded by Sage Veda Vyasa (Badarayana), who wrote the Brahmn Sutra, also called Vedant Sutra. Vedanta means the end of the Vedas. The central doctrine of Vedanta is that Brahmn and the individual soul (Jiva) are one and the same. Nothing exists except Brahmn. And that the ignorance of the true nature of oneself results in the endless cycle of birth and rebirth. The creation can only take place through Brahmn.

Here, Akshar Brahmn is described as the Supreme Being and the cause of (bearer of) all the creations. But, Akshar Brahmn’s abode has been mistakenly regarded to be in the Yogmaya. Through this wisdom, one cannot go beyond Avyakrit, Sablik and Keval Brahmn.

This way, the entire scope of the wisdom of Vedant System is up to the four functional forms of Akshar Brahmn. A soul cannot attain Akshar and Aksharateet through this. The Blissful Brahmn (Anand Mayi) described in the Vedant Sutras actually points toward Keval Brahmn. There is no description of Aksharateet Supreme Brahmn in the Vedant System.

In Haridwar, the spiritual Masters of this school explained this to Pran Nath Ji, "Maya is anadi, i.e., without beginning or end, and it always stays within the Brahmn. "

Pran Nath asked politely, "Oh great Masters! If the Brahmn is omnipresent, i.e., if He is everywhere, then all the people on this earth should have the same level of knowledge. Then, for whom, the six Shastras and the four Vedas are written? Why should imperfection come out of Perfect Brahmn?" His quarries remained unanswered.

Pran Nath Ji begins to introduce himself to all Hindu Acharyas:

None of these Acharyas or saints of these Hindu sects and orders could stand Pran Nath Ji's probing quarries regarding salvation of one’s individual soul and the true nature and divine sports of the Supreme Brahmn who is Sat-Chid-Anand. When this happened, they decided to question him collectively. Everyone at the Maha Kumbh Mela Festival witnessed Pran Nath Ji’s extensive, thorough, and deep knowledge in the Vedas, Sashtras, and Puranas. Their initial suspicion for him, that he was not even a Hindu, now disappeared. To many, it became obvious that he possessed some new knowledge, which was not yet known to the world. They asked Pran Nath Ji for the true introduction of himself and the faith he belonged to, with proofs and authenticity of Shastras. Now, Pran Nath Ji begins to introduce himself to all Hindu Acharyas. Pran Nath Ji, the Ocean of Supreme Grace, then replied:

Pran Nath Ji Reminded the Acharyas of the Prophetic Conversation between King Janmejai and Vyas Ji to Introduce Himself

Speaking regarding the descent of the Brahmn Srishti souls and the gift of eternity to the world, Pran Nath Ji cites this event from Hari Vansha Purana. In Harivansha Puran, Vyas Ji, the writer of the scripture, says this to King Janmejai:
 
 

Abhavino bhavishyanti, muniyo brahmn rupinah |
Uttapannaya Kaliyugey, pradhan Purusha ashrayaha ||

Katha yogen tan sarvan, pujyishyanti manvaha |
Yashya puja prabhaven, jiv srishti uddharanam ||

                                        (Hariv. Pu: Bh.Parva: 4/20-21)

Pran Nath Ji said, "O Acharyas! We are the souls of the Supreme Heaven Param Dham, who have descended with divine wisdom of Para Shakti in this 28th Kaliyug in the human forms. As prophesied in scriptures, we consider one Aksharateet Uttam purusha as the only one worthy of worship. Any human being who will come under this Divine Wisdom, will be able to attain eternal salvation."

Principle Doctrines: As Explained to All Hindu Acharyas

After this, all Acharyas and experts thought that Pran Nath Ji’s soul may be from Param Dham, but since he also holds a perishable body, he must have some specific faith and doctrines on which he is basing his comments on. They asked Pran Nath Ji about twenty questions pertaining to the doctrine of the faith, which he belonged to. Pran Nath Ji answered all these questions, citing references from various Hindu scriptures.

The seeker soul should note that Lord Shiva had told this complete Doctrine to his consort Uma upon her request, in the Age of Truth, called Satyug. This can also be found in scriptures. The following explanation reflects the exact translation from Bitak Saheb. Appropriate scriptural citations have also been included from the Bitak for the reader’s immediate reference. Traditionally, it is called ‘Nijanand Sampradaya Paddhati,’ and is daily recited by all Sundersath devotees, and in all of the temples of Lord Pran Nath

Generally, in Hinduism, the body of doctrines of a belief system includes many different aspects. Most of the present-time seekers, specifically from a Hindu background, do not even know about it. However, from a Hindu perspective, they have a great significance. It is important that the seeker soul understands the deeper meanings behind each one of them.

I. Sat-Guru:

Oh great Acharyas! Our True Master or Sat-Guru is 'Brahmanand' - Consort Shyama Ji. Shyama Ji is the chief source of Supreme Bliss or Nijanand. In this world, Consort Shyama Ji descended in the person of Dev Chandra Ji with the perfect Tartam knowledge. Therefore, Shyama Ji is our SatGuru. Please refer to these Slokas of the scripture:
 

Brahma-nandam param sukhdam, Kevalam gyan murtimum |
Dwandateetam gagan sadrusham, tatvamasyadi lakshyam ||

Eko nityam vimalam-chalam, sarvada sakshi rupam |
Bhavateetam trigun rahitam, sadgurum tum namami ||

(Skandh Puran, Guru Gitayam)

II. Sutra:

Oh great Acharyas! The Supreme Lord’s 'sat' component Akshar Brahmn, who brings the Divine Wisdom of Para Shakti to this world, is our linking media or sutra. This linking media makes us aware of the Aksharateet Supreme Lord and our Nijanand Swaroop. Please refer to these Slokas of the scripture:
 

Yadksharam param brahmn tatsutramiti dharyet |
Suchnaat-sutramityahoo sutram naam param padam |
Tatsutram viditam yen sa vipro vedpaaragaha | 
                                                (Brahmopanishad)

Oh great Acharyas! Our motto is to achieve the Divine Wisdom of the Supreme Brahmn and to live it by meditating the lotus feet or Charan kamal of the Chid-Ghan Swaroop Aksharateet. Please refer to these Slokas of the scripture:
 

Sikha gyaanmayi yasya upavitam cha tanmayam |
Brahmanyam sakalam tasya eati brahmnvido viduhoo ||
Chidev panchabhutani chidev bhuvantrayam || 
                                                        (Brahmopanishad)

The Uttam Purusha Aksharateet, who is beyond Kshar and Akshar, is the object of our worship. He is 'Sat-Chid-Anand' in true sense, anadi, imperishable, swa-lila-advaita, param kishor, and yugal. Please refer to these Slokas of the scripture:
 

Dwavimau purushau lokey kshara-sch-akshara eav cha |
Ksharha sarvani bhutani kutastho-aksharaha uchhyatei ||
Uttamaha purusha-stav-anyaha paramatmei-tyu-dahrataha |
                                                (Shrimad Bhag. Gita: 15/16-17)

Our linage or Gotra belongs to Shyama Ji, the Blissful component of the Supreme Lord. Oh great Acharyas! Please refer to this Sloka of the scripture:
 

Anadimadim chidrupam chidanandam param vibhuhoo |
Vrundavaneshwaram dhyaayet trigunsyek karanam ||
(Varah Samhita)

Oh Acharyas! Param Kishori Consort Shyama Ji is our Ishta through whom we reach our Lord. She first appeared in the person of Shri Radha in the sports of Brij and Raas, and then in the person of Nijanand Swami Dev Chandra Ji. Please refer to these Slokas of the scripture:
 

Siddhirupasi charadhya radhika jivanam mam |
Ye smrutva bhavyanti twam tairaham bhavitaha sada ||

Tatra mein vastavam rupam yatra yatra bhavaddrushaha |
Mamestam cha mamatma twam radheiva radhyatey mayaa ||
                                                            (Puran Samhita: 6/36,38)

Oh Acharyas! Our soul’s devotional tool or sadhan is Pati Vrata. It means that our soul is devoted wholly to the Supreme Lord like a virtuous and chaste wife who is physically and spiritually devoted to her husband. For this reason, we do not worship other gods and godesses of this world. Therefore, our method of single-minded devotion is called 'Pati Vrata'. This is the strongest way to win our Lords divine love called ishak. Because of our eternal relation or Nisbat, our Ishak is reserved only for Him. Here, one develops and enjoys an exclusive and unparalleled love for the Supreme Lord. Please refer to these Slokas of the scripture:
 

Purusha sa para, Parth bhaktya labhya tu ananya |
                                                    (Shrimad Bhag. Gita:VIII)

Naham vedeiran na tapsa na danena na chejyayaa |
Bhaktya twananyayaa shakya ahamevam vidhoarjuna ||
                                            (Shrimad Bhag. Gita: 11-53,54)

Based on the focus of worship of a devotee soul, their relationship with different spiritual worlds, and upon in-depth study of the Holy Kuljam Swaroop, one can draw distinction between Prem, Ananya Prem, and Ishak.

An example of Prem is what Mirabai and Surdas practiced for Lord (Vishnu) Krishna. Gopies of Brij and Raas practiced Ananya Prem for Gauloki Krishna. This unparalleled divine love of Gopies enabled them to cross the perishable Kshar universe; however, they could not realize their true relationship of the Supreme Heaven Param Dham in the sports of Brij and Raas. Confirming this, Lord Pran Nath says:
 

Ishak is, in fact, practiced by the Brahmn Srishti souls with their Supreme Lord in the Param Dham. In reality, Ishak is the true form of the Supreme Lord. It is based on soul’s eternal relationship with the Supreme Lord. Even after completely understanding the supreme Tartam Wisdom, both Jiva Srishti and Ishwari Srishti souls are unable to practice Ishak due to their relationship with Kshar Purusha and Akshar Brahmn, respectively. This Ishak for the Supreme Divine is called as Ishak-E-Marfat.

The Bible also speaks of Love. It says, "God is Love and Love is God. Whoever lives in love lives in God, and God in him. " Here, it confirms what we learned from the holy Kuljam Swaroop that Ishak is the true form of the Supreme Lord. And, those living in that Love for the Supreme God are no one else but the Brahmn Srishti Souls. The Lord has descended on this earth to awaken His souls. He came, not because we loved Him, but that He loved us because of our direct relationship with Him. This way, these quotes of Bible truly apply to the Supreme Heaven (Param Dham). It does not show any distinction between the different categories of love. However, in light of the Divine Wisdom, one can learn about these different categories of love, which is often called by the term ‘Ishak.’ The following are the four categories of Ishak:
 

• Ishak-E-Hirsi: Love with physical world concerning material and sexual enjoyments etc.
• Ishak-E-Nafsi: Love with eyes and heart, as was done by Hir and Ranza, Sashi and Punnu.
• Ishak-E-Hakikat: Unparalleled love with single-minded devotion offered to God, as was practiced by Mirabai, Raskhan, Surdaas, etc.
• Ishak-E-Marfat: This is also an unparalleled love with single-mindedness. However, only the Supreme Lord Aksharateet can express this Love toward His Blissful components--the Brahmn Srishti Souls.

VIII. Japa:

We meditate upon and recite the name of the Perfect Divine Couple (Yugal Swaroop) Shri Raj Shyama Ji who is seated on the Supreme Throne in the Mool Milava, in Param Dham. This description is for Aksharateet Param Dham only. Please refer to this Sloka of the scripture:
 

Radhya saha srikrishnam yugalam singhasaney sthitam |
Purvokatam rup lavanyam divya bhusha shrungambaram ||
                                                                            (Varah Samhita)

IX. Mantra:

Oh Acharyas! Let me tell you about our mantra. In the scripture called Yog Darshan, it is called Tartam. It is the mantra that imparts immortality and helps achieve the realization of the Supreme Lord. Please refer to scripture that says, "Tartamayna Janati sat-chid-anand laxanam."

X. Devi:
*
Oh Acharyas! The Holy Kuljam Swaroop is our Devi or Goddess. In scriptures, it is also called Brahmn Vidya. This Brahmn Vidya is nothing else but the Holy Kuljam Swaroop. Through the worship of Kuljam Swaroop, we are able to relieve the sufferings of this world. Please refer to this Sloka of the scripture:
 

Om brahm vidyam pravakshyami sarvagyanam uttamam |
Yatrotpatti layam cheiva brahma-vishnu maheshawaraha ||
                                                                (BrahmVidyopanishad)

XI. Puri:

Nautanpuri (Jamnagar, Gujarat, India) is the Holy Land where the seed of Divine Tartam Wisdom germinated.

XII. Shakha:

Oh great Masters! In total, there are 108 aspects of devotion representing 108 branches or Shakha of a tree. They encompass the span from this mortal world to the Supreme Heaven Param Dham. Through the Divine Wisdom, we are able to understand all of them. This is what we mean by 108 aspects.

The Navdha Bhakti leading to Vaikunth or Nirakaar makes up 81 aspects of devotion. The Radha Vallabhi path of devotion is the 82nd aspect. The path shown by Saint Kabir Ji leads the soul to the knowledge about Akshar Brahmn, and this is the 83rd aspect of devotion. Above all, our soul meditates upon the 25 prominent features or paksha of the Supreme Heaven Param Dham.

X. Shala:

Our school or Shala is eternal Gaulok, situated in the domain of Sablik (chit) of the Akshar Brahmn.
 

XIV. Kshetra:

Our sacred pilgrimage or kshetra is in the lotus feet of our True Master Sat-Guru Nijanand Swami or Consort Shyama Ji.

XV. Sukh Vilas:

Oh spiritual Masters! In the past, during the sports of Brij and Raas, we played in the Eternal Brindavan. Our sports are eternal and can be experienced even today in the boundaryless Divine Land called Behad Bhumi.

XVI. Rishi:

Maha Vishnu, the Original God Adi Narayana, who dwells in the eternal Vaikunth in Avyakrit Brahmn, is our Rishi (Seer). He brings the divine knowledge to this world through different scriptures.

XVII. Veda:

Oh Acharyas! Ours is the Fifth Veda, called Swayam Sam Veda. This Divine Wisdom, in the form of Brahmn Vidya or Kuljam Swaroop, is the ultimate Veda that we practice.

XVIII. Tirath:

Our soul’s sacred pilgrimage (tirath) is to the divine (noori) River Yamuna, which flows through the Pukh Raj Mountain to the Hauj Koshar Lake in the Aksharateet Param Dham. Our sacred pilgrimage is nowhere on this earth, or within the universe of Kaalmaya or Yogmaya.

XIX. Shastra Shravan:

Lord Krishna. Oh Acharyas! Please note that we (Brahmn Srishti souls) played in these sports. We know all these sports of Raas, which could not be described even in Srimad Bhagvatam. Because of the Supreme Lord’s grace, now, these sports of divine love may be understood from the first Book of Raas in Kuljam Swaroop.

Que: Does this doctrine of Nijanand Sampradaya imply that the devotee Sundersath should regularly engage themselves in listening, reciting, and even organizing the Katha of Srimad Bhagvatam?
 

The Holy Books of Nijanand Samprada repeatedly speaks of the valuable treasure hidden in the many diverse scriptures of the East and the West, not just Srimad Bhagvatam. Of course, Shrimad Bhagvatam establishes an important link between our sports of Brij and Raas, and our sports in the present period of Jagni, or spiritual awakening. And, for this reason, it holds high regards. But, the people of the world cannot understand this link in absence of the Divine Tartam Knowledge.
 

Why not ‘Shastra Shravan’ Holy Koran?

In Haridwar, the focus was only on Hindu Sanatan Dharma because Pran Nath Ji was speaking to the Hindu Acharyas. It was appropriate to use the Hindu scripture Srimad Bhagvatam to explain them. But, after that, the focus broadened well beyond Srimad Bhagvatam. According to the Holy Kuljam Swaroop and Bitak Saheb, Koran even talks about Param Dham (Ars-E-Ajim) which is not there in Bhagvatam. For this reason, the Nijanandi belief system gives high regard to, not only Srimad Bhagvatam, but also to many other scriptures, including Koran and Bible.

In brief, Nijanandi Sundersath devotees understand that the purport of Srimad Bhagvatam and other world scriptures have already been included in the Holy Kuljam Swaroop in a clear and simple manner. Therefore, once a devotee soul has realized the purport of Bhagvatam through Tartam, he or she has no reason to continue reciting or listening to it.

The goal of Tartam Wisdom is well beyond the scope of Bhagvatam, and therefore, Nijanandis do not stop at this point. In this period of Jagni, reading or listening to Kuljam Swaroop should be regarded as reading or listening to all scriptures. There is no need for an awakened Sundersath to spend the available limited time and energy, when the Lord Supreme has already put all the scriptural wisdoms together in one Kuljam Swaroop.

XX. Mool:

Oh great Masters! Our original root or mool is Consort Shyama, who is the form of Supreme Bliss or anand. By the virtue of being directly connected with anand, we are truly Nijanandi.

XXI. Phal:

Oh Masters! A devotee soul is rewarded with the eternal happiness of the Aksharateet Param Dham. Attainment of Nijanand is the ultimate outcome of practicing this Faith.

XXII. Dham:

Oh great Masters! Our soul’s eternal abode is Supreme Heaven, which is beyond Kaalmaya and Yogmaya. In the scriptures, it is referred to as Divya Brahm Pur or Param Dham.

XXIII. Sampradaya:

Finally, Oh great Masters! Let me tell you about the identity of our Faith. The religious order, which we belong to, is known as Nijanand Sampradaya. Also, our identity has already been written in the scriptures well before our arrival. Shri Dev Chandra Ji initiated this system and tradition. For this reason, he is known as Nijanand Swami.
 

Today, Nijanand Sampradaya is widely known as Shri Krishna Pranami Dharma. Here, one may ask the question: How and why did Nijanand Sampradaya get this second name? Also, we know the definition of Transcendental Being extends beyond all worldly words and names. Therefore, in the holy Kuljam Swaroop, He is called Aksharateet or Shabdateet. Why, then, there is a lot of emphasis on the name Krishna?

There is no clear answer to this. To some, this is a trivial issue, and not of much significance. However, for others this is a major diversion from the original Wisdom of the Holy Kuljam Swaroop. It is believed that at some unknown point in time, for unclear reasons, the universality of the Divine Wisdom was corrupted by some human-wisdoms. It appears that a more restrictive and convenient identity may have been given, and then reinforced, by some preachers in the past. Though, no documentary evidence is available regarding this, some experts and spiritual leaders of the present time believe that this renaming took place sometime around the year 1935AD in Nepal after a social unrest, caused by some traditional Hindus. They think, at that time, some Pundits and experts of Sanskrit succeeded in avoiding a major conflict, specifically, by using this Sloka of Mahabharata.
 

Eko api Krishnasya krut: pranamo, dashashva-medhavbruthen tulya: |
Dashashvamedhi punereti janma, Krishna pranami na punarbhavaya: ||
                                                                                                    (MBh. Sh.P: 47/92)

Here, it would be appropriate to examine some other aspects touching this issue for our proper understanding of the subject matter. Based on the historical data regarding the preachers of this Faith in India, most of them used to come from the region of Nepal. These preachers may have preferred to simply continue with the more convenient and easily approachable new name--Sri Krishna Pranami Dharma. With the passage of time, they probably succeeded in installing this new name on the minds of the Sundersath society, which were largely deprived of the Holy Kuljam Swaroop. With a very few people reading and questioning the Wisdom and its practices, to make this type of change must have become very easy for these preachers.

In the recent years, more research was done on this subject. More in-depth and comprehensive studies of the Holy Kuljam Swaroop and Bitak Saheb indicate clearly that this Sloka of Maha Bharata does not really even speak about the Krishna Tatwa of Yog Maya! It can be easily concluded that the name Krishna referenced in this sloka of Maha Bharata is actually used for Lord Vishnu (of Vaikunth) who falls within the boundaries of the Kshar Purusha. This Krishna of Maha Bharata has, in fact, no connection with the Aksharateet Supreme Lord, who is the only one worshiped in Nijanand Sampradaya.

Why then some people do not want to accept this fact?

In reality, those who want to continue with the new identity, regardless of its truthfulness, have found it to be very effective in gaining the confidence of the common Hindu community! This is an iimportant point to be understood by everyone seeking Total Spiritual Awakening.

Specifically, for those devotee Sundersath who are traditionally raised and locked in the name Shri Krishna Pranami, such a change appears to be extremely discomforting. But, it is the responsibility of every Nijanandi Sundersath to make known the hard-facts regarding our identity, as committed in front of our Lord, Aksharateet Supreme Truth.
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It is our goal to awaken all, to the best of our ability, and under the umbrella of our Lord’s Grace. As a matter of fact, the name "Shri Krishna Pranami Dharma" is a mistaken identity in view of spiritual totality of the Divine Wisdom of Lord Pran Nath. Because of this, many outsiders have misunderstood this Faith as an offshoot of Vaishnavism!

Again, the ultimate choice is to be made by the readers and the Sundersath to whom our Supreme Lord has gifted a very strong sense to differentiate between the right and the wrong, of course, for their own spiritual well-being.