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

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

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

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

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

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

Why do people turn to God?

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

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

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

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

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

Krishna Pranami and Caste System - Hidden Truth

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

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

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

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

Krishna Pranami Dharma Part 3

Krishna Pranami Dharma Part 2

Creation of Universe

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

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

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

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

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

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

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

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

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

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

Introduction Pranami Dharma

Khoje Badi Sansar

Re Ho Duniya Babri

Origination Sri Krishna Pranami Dharma

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

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

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

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

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

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

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

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

Tartam (Nijanam)

Tartam (Shree Krishna Pranami Tartam Mantra)

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

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

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

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

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

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

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

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

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

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

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

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

Sunore Saat ke Banjare

Radha Krishna Picture

Kyamat Nama

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

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

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

Maarfat Saagar

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

Sindhi

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

SINGAAR

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

Saagar

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

Parikarma

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

Khilvat

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

Khulaasa

Khulaasa is based on the Koran and further explains its teachings. In this volume, Mahamati has shown us the similarities between Koran and Puranas. He has laid the foundations of one Universal Religion - the religion of Soul. All the stories and myths of the various faiths are compared - an amazing similarity can be found among them.
Ved Aaya Devan Pe, Asuran Pe KuranMool Mayne Ultayeke, Kayi Jaaher Kiye TofaanVedanta Geeta Bhagwat, Daiyan Isaartan Sab KholMagaz Mayne Jo Gujh The, So Jaaher Kiye Sab BolAnjeer Jamboor Touret, Chouthi Jo FurkaanAe Mayene Magaz Gujh The, So Jaher Kiye Byan.Khulasa 13/92, 96,97
Jude Jude Naame Gavhin, Jude Jude Vesh AnekJin Koyi Jhagdo Aapmen, Dhani Sabon Ka Ek.Sanadh 41/72
"The Vedas, Upanishads appeared amongst the Devan people of the East. The Bible, the Koran were spoken to the Asuras people of the West. That is why they appear different. But if you understand the true, inner meaning of the scriptures, you will be blessed. That is what my mission is. Do not be fooled by false preachers who advocate hatred for other faiths. Look at the unity of all religious teachings. People may appear different outwardly, but they all have the same soul, the same Supreme Jiva, in them. Hence we are all brothers." Mahamati also asks us to worship the one Supreme Lord - Parbrahma Parmatma.

Kirantan

As the name implies, this volume has several Prakarnas (collection of verses) that can be sung (Kirtan) in praise of the Lord. In fact, these songs are still sung in Pranami temples - in various Ragas, and accompanied by different musical instruments. Here Swami Prannathji has told us of his experiences with various saints and scholars in India. The qualities of a true Hindu (Vaishnava) are explained. What is true religion? Its true, clear form is shown to us in great detail. The arrival of Budh Nishkalank is reiterated. The experiences of Jagni (Awakening - realisation) that can be obtained with the grace of a true Guru, are described.
Kirantan is based on Hindu teachings. It tells us that we should be proud to be Hindus, honoured to be descendants of the great Vedic culture and heritage.
Vritha Kaan Nigamo Re, Paami Padarth ChaarDeh Mankho Khand Bharath No, Shreshta Kuli SirdaarKirantan 125/1
Do not be content with obtaining a few material possessions. Aspire for something much higher. You are privileged to have received a human form, in India, at the time of Kaliyug (last age). If you find a true Guru, and follow the scriptures, you can attain Moksha (self-realisation). Do not waste your life in useless pursuits.
Treloki Mein Uttam Khand Bharath Ko, Taame Uttam Hindu DharamTaake Chhatra Patiyon Ke Sir, Aaye Rahi It Saram.Kirantan 58/4
Swamiji first tried to convince Aurangzeb peacefully with the knowledge of Sanandh. When he turned deaf ear to it, he had to awaken the Hindus to fight against royal tyranny and to be proud of their faith. Various kings and chieftains were inspired to fight against the cruel Mughal ruler (the main among whom was Maharaja Chhatrasaal of Bundelkhand). Prannathji said, "The Hindu faith is the only one that talks of one world religion, is more open in accepting teachings of other faiths - that is why I have appeared here." His Prakarnas "Bhai re navo khandon arati" and "Saheb teri sahebi bhaari" shows us that all the powers of the Lord have appeared in one person. He will remove all the injustices, the sins, perpetuated in the name of religion. The golden age of 'Satyug' has dawned and soon man will realise his own true nature.
The last Prakarna of Kirantan is called 'Hukka' (the steering wheel that controls the boat). Here the Jeeva is described as a sailor in this body (the boat). He has lost his way in this ocean (the world) and he will soon drown. But the Satguru's knowledge is like the North Star. If you follow its directions, you will surely find your way out of this ocean of ignorance and false beliefs. Use your discrimination, let not the world toss you here and there.

Sanandh

This volume can form the basis of understanding the true spirit of any religion - the common ground where people of all faiths can understand their own scriptures better and develop love and respect for other scriptures too. Mahamati says, each person holds on to his own faith - does not want to look at any other teachings. But remember, there is only one God, He belongs to everyone. All religious texts have been written at His command. If you want to convert somebody, convert his mind so that he becomes a better person. By physically changing his name and appearance, you are not achieving anything.
Muslim Ko Muslim Ki, Hinduon Hinduan Ki TarEh Samjhen Sab Apni Minen, Jab Aaye Imam AakharSanandh 32/20
The messiah of the last day - Imam Mehdi, has arrived. He is talking to people in the language they can understand, their own language. Muslims and Hindus will be given references to their own scriptures to clear their doubts. Several mysteries of the Koran, the indicators of Imam Mehdi's arrival, have been explained in Sanandh. The qualities of a true good Muslim as explained by Muhammad, are reiterated. God does not like blood. Even Shaitaan (the Devil) is God's creation, assigned the job of deluding the souls. This is the message of Mahamati Prannath - this is the basis of his teachings. He is the Imam Mehdi (Budh Nishkalank Avtar) come to collect his lost sheep.

Kalash

Kalash is the name for the highest part of the temple (the Dome). So Kalash represents the highest knowledge. It starts with a list of all our commonly-held doubts and questions. It then points to a solution to these problems - takes us into the temple of knowledge. We understand the futility of endless rituals and ceremonies - the only solution is to develop immense love for the Lord. You have to listen to the call of the Lord - His flute - and run to Him. That is how you will experience the Divine Bliss of Ras Lila. Only the Satguru (divine teacher) can show you the path and remove of all your confusions, doubts, misapprehensions:
Ab Jaago Jagaun Jugat Son, Chhodo Neend VikaarRange Raas Ramaye Ke, Sufal Karoon AvtarKalash 23/3
Ab Dukh Na Deoon Phool Pankhadi, Gaalun Seetal NainUpjaon Sukh Sab Angon, Bolaoon Mithe BainKalash 23/4
Indravatike Ange Sange, Indravati Mero AngJo Ang Saunpe Indravati Ko, Taye Preme Khelaoon RangKalash 23/66
Satguru is here to awaken you. He loves you, does not want you to suffer the pangs of misery, of separation. How can you achieve salvation? Not by punishing your body, not with hard penance. Each part of your body has to develop an intense longing for the Lord. Indravati (Prannathji's Divine Soul) urges you, if you develop this intense longing, He will surely come.

Shatritu

Mehraj Thakur was imprisoned on a false charge by the king of Jamnagar. He spent more than a year in jail. During this period, he gave us the beautiful description of Shatritu. These express the agony of the soul's separation from the Lord. When Prannathji composed these beautiful verses, the Lord Himself was forced to come into the prison in celestial form to listen to the Vani. It is said that this shook the gates of the King's palace. He realised his mistake, freed Mehraj Thakur and apologised to him. Prannathji says in the Shatritu, "Oh my Lord! Please come to me. If you don't come now, what is the use of my meeting you after death? At that time, I will have nothing to offer but my cold, lifeless body." No person can stay unaffected when he listens to the words "Oh Syam Piu Piu Kari Re Pukarun" (oh Syam, you are my Lord. I have called you so many times! I am yearning to meet you).

Prakash

The blissful souls experienced the pleasures of Shri Raas in their Chinmaya - celestial state. But they still wanted to experience the joys and sorrows of this world, hence this entire illusory world was created:
Kachhu In Bidh Kiyo Raas, Khel Phire Ghar
Khel Dekhan Ke Karne, Aayiyan Umedan Kar.Prakash Hindustani 1/1
The Prakash volume is a description of the agony of Virah (separation from the Lord). It says again that penance, rituals will only take us so far, and no more. In the end, they have to culminate in Love for the Lord.
The entire story of creation, as described in the Bhagwat, is also mentioned in Prakash (Prakatvani - the last chapter). At first, there was only Aksharatit Brahma, the Supreme Lord. He is ever-present, immutable, blissful. He then motivated Akshar Brahma to create this world - to let the souls experience the pairs of opposites - joy-sorrow, separation-union, love-hatred. Akshar has several powers, one of which is Mool Prakriti (the origin of Nature). It is this power that created Moh (attachment). That is how the celestial souls were deluded - with the power of Moh - they were unable to even visualise Paramdham (their own abode). So they consider this illusory world to be real. This is the source of all misery. Krishna appeared in Gokul to let souls experience Bliss. Prannathji says, the powers of Krishna have come again to release divine souls from this grip of misery.
After the creation of Moh, Ahankar (ego) was created. This ego spread like an ocean everywhere. Nothing else was apparent. Akshar Brahma's desire for creation started floating on this ocean like an egg. This egg was beautiful, golden - hence it is called Hiranya Garbha (the womb of creation). Akshar Brahma's power, his attention, - Will to create - entered this egg and the egg burst. From this appeared Lord Shree Narayan like a child lying on a leaf. Shree Narayan got the feeling, "I am one, let me become many". With this desire, he manifested as Lord Maha Vishnu and went to the bottom of this ocean. There he lay on the great snake, Sheshnaag, who provided a bed for him. Maha Vishnu rested on that bed with his consort Lakshmi. From the belly button of Vishnu appeared a beautiful lotus with a long stem. On this lotus appeared Brahma (the creator), Vishnu (the preserver) and Shiva (the destroyer) - the Trinity. From them, manifested the three gunas (attributes) - Sat, Rajas, and Tamas which underlie all activities. Then appeared the five elements (air, fire, water, matter, and space) which comprise the entire creation. All creatures have these five elements and 3 gunas in different mixtures - thus accounting for all this variety. That is when the Brahmatmas (divine celestial souls) manifested.
It Hi Baithe Ghar Jaage Dham, Purna Manorath Huye Sab KaamMahamat Hans Taali De, Saath Utha Hansta Sukh Le.Prakash Hindustani 37/112
Prannathji says, the commonly-held belief that the souls moved from Paramdham to earth is itself false. In fact, nothing happened - the souls did not move anywhere. They are still in Heaven - their celestial abode. It is only Maya that makes them feel that they are in another world. But when God clapped and laughed, they awoke from their dream state. That is when they realised their folly. Their desire to experience this world of opposites was fulfilled. They re-discovered their true nature.
Shree Prakash also contains references to the Bhagwat - like the episode of Hansa Geeta (Geeta told by Shree Vishnu in the form of a Swan). We consider this Maya to be all powerful - it has created this world and deluded us. But in fact, this is nothing but an illusion, a magic trick. Our spiritual power is so immense that Maya's strength is nothing compared to it.
The Rosary (Mala) has 108 beads - what is the significance of that? Prannathji says, this symbolises the 108 sectors or stages of devotion and experiences that the Atma (soul) goes through. The 108 number is obtained as follows: there are 9 kinds of devotion or methods of prayer - (Navdha Bhakti) listening, contemplation, studying the scriptures, singing His glories, bowing to Him, remembering His name, affection for the Lord as a child, as a friend, self-surrender. There are three kinds of people in the world - Satwic (spiritual), Rajsic (passionate), and Tamasic (lazy). Each one performs this Bhakti in his own way i.e. 9 X 3 = 27. These 27 types of prayer are performed by people depending on their attitude (Maryada, Parvah or Pushta). People performing actions in Maryada, follow blindly the ritualistic methods. Parvah means flow - such people go with the flow, carry out devotion and prayer just because everyone else is doing it. The Pushta people work for fulfillment and their satisfaction. Their prayer is not for worldly success but for achievement of the highest goal. So, 27 X 3 = 81. Once the soul crosses these 81 forms of devotion she attains joy based on the nature of the Jiva's activities. She can experience Vaikunth-lok of Maha Vishnu (called Malkoot in Semitic scriptures). Above this is Shunya Niraakar (immense, formless void). The highest goal of the soul is Paramdham, where she plays with the Supreme Lord in her celestial form. Paramdham is divided into 25 stages of blissful existence. So 81 + 27 = 108, the beads in the Mala. The last 25 stages are the blissful experiences of the supreme abode Paramdham.
So, we see that the volume Prakash, as its name implies, illuminates various aspects of religious practice. It removes our ignorance and makes us understand the real meaning of life.

Shree Raas

This volume is based on Srimad Bhagwat - which is considered the last book of the Vedic literature. It contains beautiful stories that summarise the teachings of the Vedas, Puranas, Upanishads. Shree Krishna's life is beautifully depicted in the Bhagwat by its author, Guru Ved Vyas. Shree Rass tells us of the celestial play of Shree Krishna with His eternal souls (Brahma Srishtis - Gopis). It is said that Shree Krishna possessed the powers of Aksharatit Brahma for 11 years and 52 days while he lived in Gokul. He had manifested to show His dear souls the path of true, selfless love. Only by this can we reach our Supreme Master. That is the message that Shree Krishna gave to the world. Prannathji says that Raas was not a physical dance of Shree Krishna with the Gopis. Its "Adhyatmik" (spiritual, indicative) meaning is the blissful union of the souls with their Supreme Lord. The gopis were blissful souls who had lost their way, forgotten their true nature. However, they were full of longing for their Lord. So, when they heard the call of the flute, they immediately realised their folly. The entire Raas occurred in a Chinmaya (Celestial State). The Vrindavan garden, the souls, the Lord were all in their Chinmaya, celestial form. Prannathji emphasised the Path of Devotion - true love for the Lord. He says "Vigorous penance, punishment of the body etc., will not take us very far. God's power of illusion (Maya) is very strong. We can be freed from the grip of Maya if we only listen to His call. He has always been calling us, it is our ears that are closed. We are deluded - and that is also at God's command." This is the beginning of the next volume, Prakash.

Krishna Pranami - the revelation

"The Vedas, Upanishads appeared amongst the Devan people of the East. The Bible, the Koran were spoken to the Asuras people of the West. That is why they appear different. But if you understand the true, inner meaning of the scriptures, you will be blessed. That is what my mission is. Do not be fooled by false preachers who advocate hatred for other faiths. Look at the unity of all religious teachings. People may appear different outwardly, but they all have the same soul, the same Supreme Jiva, in them. Hence we are all brothers." Mahamati also asks us to worship the one Supreme Lord - Parbrahma Parmatma.