Juna mandir? You mean the mandirs that Shriji Mahahraj Himself constructed? Why would you even thinking of putting them down like that. Its not a competition Bhagat. Also those who have to be born again are detailed in the shastras , the same shastras you do not comply with. You want to see satpurusho? see my guru.
@santdasji I hate how people like you dont kno a thing ,lie,chaet,trick others as well....let me tell you bluntly Dharma is Pramukh Swami, Karmafalpradata is Pramukh Swami, Pramukh Swami is everything...Akshar is creation....and Bhagan is Swaminarayan....Maharaj flourished and Baps is just 100 years old but has hachieved 100 times more than juna mandir....Pramukh Swami Maharaj is the only true sant in this world...accept it or be born again!
@sonnyg121 We r not saying Pramukh Swami Maharaj is GOD but he is a God Realised Saint so stop putting doubts in others and carry on with your own work
dude,,,, which of your sadhu has such attributes...hahahah... first go and see that... first ask your people to just follow basic priciples of shikshapatri.....got itt.......there is no end to your foolish arguments....if there are no people like you, then who will know the truth.....gud gud nice job dude.....hahahah..... potanu ghar toh chaltu nathi ane avya bija ne shikhaman apva...hahaa
Look santdasji i meant no offence to the purushottam prakash. now ive had enoug of this debating its getting stupid. ill do bhakti in my own way and u do urs in ur own. Jai Swaminarayan
i talk and explain to them when it is necessary...and i have talked to akash...he got mad like all of us..because you just keep coming on our videos...its ok..he does not mean to insult...but he does have a point in that hopefully no one really did alter the scripture...
ONCE AGAIN!!!!!!!! Santdasji LISTEN TO WAT I SED EARLIER. THE VACHANAMRUT STATES THAT THE GOD RENOUNCED SADHU(GUNATITANAND SWAMI) IS AKSHAR. NO U LISTEN!! MAHARAJ HAS APPROVED THE VACHANAMRUT WHO THE HELL APPROVED YOUR PURUSHOTTAM PRAKASH HUH? YOU CONSTANTLY REFER TO THIS SCRIPTURE BUT WHAT PROOF DO U HAVE THAT SOMEONE HAS JUST GONE THROUGH AND TWEAKED BITS AND PIECES AND COMPILED EVERYTHING IN UR SCRIPTURE. ALSO NOT I WAS TALKING NICELY. U STARTED BEING RUDE SO WHY DONT U GO LEARN SOME MANNERS!
To instil cultural values in the people, Bhagwan Swaminarayan left no stone unturned. Even a seemingly superfluous factor as speech concerned Him.
He forbade the vulgar tradition of singing ribald songs - known as fatana - during marriage ceremonies. To this end, He instructed His poet Paramhansas, namely Muktanand and Premanand, to compose kirtans glorifying the marriage episodes described in the scriptures, such as Tulsi vivaha and Rukhmani vivaha, to be sung instead
An other undignified and distasteful practice concerned the usage of the word rand. A slang, derogatory term for a widow or a prostitute, men used it derisingly to address any female. Surprisingly, even women did not fail to use it when bickering with each other,
thus lowering their own dignity. Bhagwan Swaminarayan exhorted both men and women to abjure its usage. No matter what the social dictates, it just did not befit a disciple to utter obscenities from lips that chanted the Lord's glory.
Finally, He exhorted people to use speech sparingly, like ghee, not freely like water.
yes i think you need to give the acharya his original powers back....since everyone knows that he only has one vote in the trustee board....making him virtually powerless.....and sanots in vadtal need to stop having elections and close down all their bank accounts...my cousin was in vadtal this summer and on the temple walls there was graffiti talking ill of BAPS...clearly this is barbaric behavior which maharaj will not tolerate....i hope the gadis do follow maharajs agana....
its simple..maharaj and swami are present....and if you believe maharaj to be sarvakarta then the answer is simple....clearly BAPS grows because of his grace....
" your shadus " hahahaha.....we all know which sampraday has kept shreeji maharj's pranali alive to this day....on one side we have the gadis in which santos have bank accounts, murder each other, and are involved in sex scandals ...on the other side we have BAPS in which even parshads are not allowed to touch money....how is it that BAPS is so pure to this day?
how can you ignore the fact that in in purshottam prakash ch 41 and 42 the glory of the bhramanized saint is mentioned....you talk about ch 37 onwards....they talk about how maharaj is ever present in the saint.....especially 41 and 42
If God does not manifest on earth one should contact His brahmanised saint and dedicate himself at his lotus feet which will also bring him ultimate salvation. (Vartal -10)
The saint who is singularly devoted to God and who possesses the attributes of Swadharma, Jnan, Vairagya and Bhakti is the upholder of Bhagawat Dharma. The Jiva can be released from Maya only if he keeps himself in the company of such a saint. (Gad. I-54)
One who desires to redeem himself should feel that the transcendental bliss which emanates from the divine person of God and His brahmanised saint is the only bliss to be enjoyed in life. One should therefore be attached to God and His brahmanised saint with as deep affection as one bears towards one's own body. Their glory should be upheld at the cost of one's own reputation, honour or even life. (Gad. III-7)
Offering dedicated devotion to God manifesting on earth, singing His praises, chanting His name and observing the rules prescribed for everyone according to the stage of his life, these four would ensure one an easy redemption. It is as easy as crossing an ocean with the help of a ship. Whereas, to attain redemption by endeavouring to realise one's own Atman is as difficult as crossing the ocean by swimming. (Gad. II-35)
The knowledge of the divine greatness of Shree Rama and Shree Krishna who were the previous incarnations is realised by everybody. Even their devotees, viz., Narada, the Sanaks, Shukadevji, Jadabharat, Hanuman and Uddhavji, are also very devoutly hailed as divinely great. The same human manifestation of God and His brahmanised saint, who are visible before you, then there is nothing more for anyone to attain in total redemption. (Gad. II-21)
Love and affection, with which you are all attached to God in heaven, if bestowed on God manifesting here on earth, or on the brahmanised guru, will enable you to attain that knowledge which can keep you detached from mundane objects and inspire you to enjoy abundantly the bliss of God. You have attained that contact of a brahmanised saint here, as you would wish to have in the divine abode of God
A saint who feels that he is the Atman, and does not identify himself with the body, either gross, subtle or causal; such a saint always remains conscious of God seated within his Atman. He is always with God in the divine realm of God....One who has the darshan of such a saint should always rejoice with the feeling that he had the darshan of God. (Sar.-10)
As one offers worship to God by performing rituals, similarly the choicest devotee of God also should be equally offered worship by performing the same rituals and offering the same sanctified offerings which are graced by God. Such a devotee, even if he is imperfect in his devotional fervor, would attain perfection during this very birth, even though his fervor of
devotion is so weak as to take ten births or hundreds of births to attain perfection. Such is the blessed grace proffered by God to a devotee who offers worship to His brahmanised saint on par with Him. (Vartal -5)
If he discards the evil influence of the body and feels : "I am Brahman - the released soul beyond Maya" and constantly meditates upon this Brahman, he would become enlightened with the redemptive attributes of Brahman. (Gad II-31)
The scriptures say that Panch Vartamans, viz., Nishkam, Nirlobh, Niswad, Nisneh, and Nirman, are the vital redemptive attributes that a saint must possess. The saint in whom these attributes are displayed is said to have established rapport with God. Therefore, his words should be taken as the ultimate truth, and the knowledge of God that he infuses in the disciples is the ultimate knowledge and the eternal truth. (Gad. III-27)
The spiritual aspirant should identify himself with Brahman, and worship Para-Brahman, as his Lord, upholding the ideal of Swami-Sevakbhava (master - servitor relationship). (Gad. II-3)
(Earth, water, fire, wind, space, egoity, Mahat, Pradhan Purush, Prakriti Purush) Akshar Brahman is the cause of all these tattvas. And that Akshar is the dwelling place of Lord Purushottam....and also possesses a divine form.(Gad.I-63)
Maharaj has propagated many spiritual talks for the moksha of jivas, but out of them four talks are the very life (foundation) of jivas.
And what are they?
The first is upasana (mode of worship) of Maharaj (god), second, (obidience to) the ajna (instruction) of Maharaj, love for- a great ekantik sadhu, and Fourth, companionship with a devotee...(3.17)
''In this letter We are writing about Brahmavidya for your benefit. We are thus revealing Our true Self which is at the heart of all the Upanishads." Thus, this work too, is of great significance. This book contains the divine wisdom of Lord Swaminarayan and is of great help to those ascetics who are aiming to be Brahmanised during their life on the earth.
It is a sure guide to the attainment of the state of released souls. Akshar-Brahman is the divine abode of the Supreme Godhead; it is eternally in the service of Maharaj in the manifest form of the choicest devotee. To accept this Akshar-Brahman as our 'Atma', i.e., to worship God with firm faith and complete identification of our own selves with this Akshar-Brahman is the central preaching of this book.
In this great work Lord Swaminarayan has pointed toward the golden path of worshipping Purushottam Narayan while retaining Swami-Sevak Bhava (Master - Servant attitude), rigorously following the vows of panchvartmans. By identifying oneself with Akshar-Brahman in the form of one's spiritual master, one can easily attain this.
The origin of Shri Hari Leela Kalpataru has an interesting history behind it. Once Aksharbrahman Gunatitanand Swami had arrived at Vadtal to participate in a festival. Acharya Raghuvirji Maharaj was presiding over the religious assembly. Three champa flowers were lying on his cushion. When Swami saw the flowers, he remarked,
"Some people can reach this flower, some may reach this second one, but none is able to reach the third one," With these words, Swami picked up the third flower and gave it to an erudite scholar Brahmachari Achintyanandji and said, "Some people likened Maharaj to Lord Rama, some to Lord Krishna, but they failed to see that the Lord of Akshardham, which is above Vaikuntha and Goloka, Shri Hari Himself-the fountain head of all incarnations-has descended in human form on this earth.
Therefore, please compose a book depicting the glory of Lord Swaminarayan who is God of the gods and cause of all the incarnations." Achintyanand Brahmachari gratefully accepted the flower from Swami and, without aspiring for name or fame, composed the unique Shri Hari Leela Kalpataru in the name of Acharya Shri Raghuvirji Maharaj. In this book the divine exploits of Lord Swaminarayan have been eulogized. The seekers derive appropriate lessons on Dharma, Gnana, Vairagya and Bhakti
rom the episodes depicting the divine exploits of Lord Swaminarayan on this earth The poet has boldly highlighted the fact that Lord Swaminarayan is Supreme among all the incarnations. He has also tried to tell the people that Gunatitanand Swami is the manifest form of Akshar, the divine abode of Lord Swaminarayan. In all, there are twelve Cantos and 33,000 verses. The description of Maharaj's image is graphic
The narration of divine exploits of Maharaj in His human form has the flavor of deep devotion. It makes the reader experience Maharaj's divinity in his heart. He has surpassed great poets in the employment of various embellishments like figures of speech and meters. It has all the qualities of a great literary work. There is a famous verse in Sanskrit which runs as under;
This religious book can boast of having all these three rare merits of simile, rich meaning and delicate versification. Brahmachari Achintyanandji is another Magha in our literature. Sixth Canto of this work has been revered as the heart of Lord Swaminarayan. This book has been translated into Gujarati by the great scholar Shastri Shri Shwetvaikunthadasji of Vadtal.
It is available in four volumes and contains the blessings of Acharya Shri Anandprasadji Maharaj. His Divine Holiness Yogiji Maharaj had encouraged the publication of this book and thus enhanced its glory.
hmm...i am not blindly following BAPS....i am following maharaj ans swami...and if that is blind to you then may God help you...for you are blind not to recognize maharajs pragat form but rather follow a sampraday that has disgraced its own name and has diverged from what it was met to be....lol..... don't give me the blindly following crap ever again....
lol.... exactly you can ask them and akshar can take 4 avatars because is infinite and above maya.. he can manifest himself into as many entities as he wants.......of course you dont need a phd to follow the words of Bhagwan Swaminarayan ..... you need a phd to prove misinterpretations of bhagwan swaminarayans words wrong...
Part 2)Maharaj only kept acharyas to look after parts of his sanstha. he didn't ever say anything about them giving moksh. He clearly stated in the prasang where maharaj was doing ras and on the bhajan jaha sadguru khele vasant he was asked who that particular sadguru was. maharaj pointed and gunatitanand swami with his stick. He then sed that he will always reside in gunatitanand swami. This was then passed down and down up until now Param Pujya Pramukh Swami Maharaj.
Ok ur scripture may say this But, how can u necerserally trust it? why dont u refer to something like the vachanamrut which was written by sadhus who were physically present and noted down what maharaj said. Also maharaj approved the Vachanamrut so analyse the Vachanamrut and you will see constant references to the sadhu(satpurush). So the answer to ur earlier question is that there is only one true satpurush.
do tell me when you go to India next...i will be able to refer you to one of the santos with Phd's in swaminarayan philosophy....they will be able to answer your questions....yes i can put up many more talks between Gopalanand swami and his sishyas proving Gunatitanand swami as mul akshar...but in the mean time we shall indeed stick to posting divine leelas of Bhagwan Swaminarayan
no i said akshar can take as many...millions of births if he wants.....since he in infinite and only akshar can give ekantik moksh not anyone else....
well you cannot expect to go to any sany and assume that he has gnan in the are of swaminarayan philosophy....go to sarangpur and amdavad....you will find your answers...
9.when did he say that...lol...if he did then i will
8.i haven't even read them...do you believe gopalanand swami when he said Gunatitanand swami is Mul Akshar? he revealed this to several devotees including malgi soni....his foremost sishya..
Your totally Wrong About who met Nilkanth Varni When arrived in Loj it was Muktanand Swami borught young maharaj to Ramand Swami's Ashram... While this he asked him what Ekanthk Dharma is and his answer was Jiv, Ishwar, Maya, Brahm & ParaBrahm
now santdasji you see i have read all your questions..thats all fine and dandy....but you see i am no scholar.....i haven't even read half the BAPS scripture yet....so for you to debate with me is kinda unfair...i think you you get time to go to india you should go to a major BAPS center like sarangpur or amadavad...to find help with your questions....there are plenty of santos with PHDs in swaminarayan philosophy....maybe you can ask them....they will be able to help you...
1. when did i say that...can you point it out so i can explain?
2. haven't read them...and no acharya cannot give moksh..only sant can..
3. all the same entity...so no parampa
4.yes sarangpur...even BAPS sang the same arti 2 years and the edited arti in no propagates the akshar purshottam upasana...it only extols shreeji maharaj s glory
Atha parã. Shaunak! Now I will explain what parã vidyã is (Mundaka Upanishad: 1/1/5). Angirã pledges to explain parã vidyã, i.e. brahmavidyã. Everything, from here on, till the end of this Upanishad, is in fact an expanded explanation of this brahmavidyã.
In this brahmavidyã, rather than starting with the teachings of Purushottam, Maharshi Angirã first starts with the announcement of Akshar. त्व्यया तदक्षरमघिगम्यते Yayã tadaksharamadhigamyate (Mundaka Upanishad: 1/1/5)
hat by which Akshar, i.e. Aksharbrahman, is acquired, i.e. known in its entirety and realized. Known in its entirety Maharshi Angirã does not stop here
This Akshar cannot be comprehended by worldly organs. It has no worldly ancestors, cast, limbs or organs, etc. It is eternal. It is capable of doing everything. It is all-pervading. It is extremely subtle. It is indestructible. It is the cause of all. The wise who have attained the liberated state can see it. This is what Aksharbrahman is like.
Paramãtmã is independently the cause of the whole world. This is an eternal principle. Nevertheless, by that Paramãtmãs eternal desire, Akshar, whilst being under the control of and dependent on Paramãtmã, is also the cause of the whole world. This is also an eternal principle! This has been explained here very simply with three examples
Giving the first example Angirã says, यथोर्णनाभिः सृजते गृह्णते च Yathornanãbhihi srujate gruhnate cha (Mundaka Upanishad: 1/1/7). Urnanãbhi means a spider. O disciple! Just like a spider creates threads and makes a web, and when it desires it swallows it back, in the same way creation is made from Akshar.
From this example, Angirã means to tell us that like a spider can easily create a web and retrieve it without itself changing, Akshar can similarly create the world.
This is an example regarding the herbs and plants that sprout on the earth. Just like countless herbs and plants grow on this earth according to their seeds, similarly this world is created from Akshar.
On the earth, some trees have thorns, some are lush with fragrant flowers, some abound with sweet fruits whereas others may be bitter, astringent or pungent. The root cause of this variety is their seeds, not the earth
The earth produces and nourishes all, it is not biased or pitiless. Similarly, with regards to variety in the world, Akshar represents the earth. The differences we see in the world are due to the seeds in the form of the previous karmas of each ãtmã. In this way, although being the cause of this extremely diverse creation, Akshar has no faults like pitilessness and prejudice. Akshar is nothing but divine. This has been explained by this example
He then gives a third example. त्व्यथा सतः पुरुषात्केशलोमानि तथाऽक्षरात्सम्भवतीह विश्वम्॥ Yathã sataha purushãtkeshalomãni tathãksharãtsambhavateeha vishvam(Mundaka Upanishad: 1/1/7).
Here, the example of hair that grows on the body has been given. Hair and nails grow naturally on the body. No effort has to be made. Similarly, the creation of this universe is no effort for Akshar. Akshar creates the universe effortlessly.
In this way, the manner in which Akshar, by the divine wish of Purushottam, becomes the cause of creation has been explained through these three examples. It then also explains how destruction takes place within Akshar
according to srimmad bhagavatam,the son or direct disendants to bhagavan are to be considered as good as bhagawan himself.therefore to not show respect or bow to the direct disendants of swaminarayan is the same as refusing to bow to swaminarayan himself.also anyone who argues with a disendent of swamianrayan,even if the descendant is wrong,will reap the same results as if he argued with swaminarayan himself.
oh yes...with all due respect...BAPS has more respect for the acharya than the people in his sanstha..FYI the acharya stayed in homes of BAPS followers!! during his north america visit all because of Prmukh Swami...so great respect is given to him.....but you see the acharya is a dependent in a worldly manner...the real spiritual descendant of maharaj is akshar..in whom he dwells the most...so to anger akshar would be to anger maharaj himself...Jai Swaminarayan
The Mundaka Upanishad, which is encompassed with in the Atharva Veda, has three main sections each is called a mundaka. Each of these mundakas has two subsections called khandas. Thus this Upanishad has a total of six khandas in three mundakas. Mundaka means head. This Upanishad gives comprehensive precepts on brahmavidyã, the foremost (head) of all vidyãs, and therefore it is called the Mundaka Upanishad.
This means Paramãtmã first created Brahmã, the creator and nourisher of this universe (brahmãnd). He inspired brahmavidyã within him. Brahmã gave the teachings of this brahmavidyã to his eldest son, Atharvã. Atharvã taught this vidyã to a disciple named Angir. He explained this vidyã to Satyavãha, a descendant of Bharadvãj. Satyavãha Muni spoke this vidyã to one of his disciples named Angirã.
Further in this lineage, त्व्शौनको ह वै महाशालोऽङ्गिरसं विघिवदुपसन्नः पप्रत्व्छ Shaunako ha vai mahãshãlongirasam vidhivadupasannaha paprachchha (Mundaka Upanishad: 1/1/3)
The wealthy aspirant Shaunak, who himself had a big place for yagnas, ceremoniously took the discipleship of Maharshi Angirã. One thought had been on Shaunaks mind for a long time: this world is filled with many varieties of things. This rare life that we have received is also limited. It is short. In this short life how much needs to be known in order to be freed from these worldly ties? Moreover, if we attempt to know one thing, something else will always be left unknown.
Is there a vidyã by knowing which all vidyãs are encompassed, and nothing else needs to be known? By knowing which we become all-knowing. With these sentiments the aspirant Shaunak asked
त्व्कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति Kasminnu bhagavo vignãte sarvamidam vignãtam bhavateeti. By knowing what does one know everything or know all the secrets of the shastras (Mundaka Upanishad: 1/1/3).
There are not many who would ask about such matters. Hearing the question, Angirã Muni was pleased. He clarified one thing before answering, त्व्द्वे विद्ये वेदितव्ये इति ह स्म यद् ब्रह्मविदो वदन्ति परा चैवापरा
Dve vidye veditavye iti ha sma yad brahmavido vadanti parã chaivãprã. Shaunak! The wise experts of brahmvidyã say that there are two types of vidyã famous in this world. One is parã vidyã, the other aparã vidyã (Mundaka Upanishad: 1/1/4).
Parã means paramount. The paramount vidyã of all vidyãs is parãvidyã. This parãvidyã, i.e. paramount vidyã, is brahmavidyã itself. For this very reason, this Upanishad commences by explaining the supremacy of brahmavidyã with the words, त्व्ब्रह्मविद्यां सर्वविद्याप्रतिष्ठाम् Brahmavidyãm sarvavidyãpratishthãm
The Bhagavad Gitã calls this adhyãtmavidyã. त्व्अध्यात्मविद्या विद्यानाम् Adhyãtmavidyã vidyãnãm (Gita: 1/32). Showing it to be a vibhuti it has placed it at the topmost position of all vidyãs
The fruit that cannot be attained by any other vidyã, the fruit of moksha (liberation), can only be attained by this parãvidyã; this is the reason for its supremacy. In this way, what has been described in the shastras as brahmavidyã or adhyãtmavidyã has been presented here as parãvidyã.
The other vidyã is aparã. Aparã vidyã means mundane knowledge, distinct and minor to parã. It is vidyã which is obtained without realization merely in the form of information. Even if someone has the four Vedas with their six angas at their fingertips, but if it is mere knowledge of words and has not been imbibed in ones life, and has not resulted in realization, then that knowledge, although it is of the shastras, is aparã.
This vidyã can never destroy misery. This can be understood better from the example of Maharshi Nãrad. Maharshi Nãrad knew the four Vedas, the Itihãs scriptures, the Purãnas, the science of reasoning (logic), pitruvidyã (ancestral knowledge), science of the constellations, devavidyã, sarpavidyã and many other vidyãs
O Gurudev! I am submerged in an ocean of misery. Please draw me out. Thus he acknowledged that he was miserable and asked to be freed from his misery.
That by which both the entities Aksharam, i.e. Aksharbrahman, and Purusham, i.e. Purushottam, are known is called brahmavidyã (Mundaka Upanishad: 1/2/13).
Here brahmavidyã does not just encompass knowing Parabrahman but it encompasses the principle of knowing both these divine entities Brahman and Parabrahman, i.e. Akshar and Purushottam. This means that if someone only knows the form of Parabrahman, or only of Aksharbrahman then that is not complete brahmavidyã. Both must be fully known with complete realization. Only then can that brahmavidyã be said to be complete.
That is indeed why the rishis of the Taittiriya shãkhã (school) say, त्व्असन्नेव स भवति। असद् ब्रह्मेति वेद चेत्। अस्ति ब्रह्मेति चेद् वेद। सन्तमेनं ततो विदु!
Asanneva sa bhavati, asad brahmeti veda chet, asti brahmeti ched veda, santamenam tato vidu! One who does not known the existence of Aksharbrahman has squandered his own existence, and one who knows the existence of Aksharbrahman, himself attains true existence (Taittiriya Ãnand Valli: 6).
O Gãrgi! Without knowing Aksharbrahman, even if someone performs yagnas, or does austerities for thousands of years, they will only attain a perishable fruit [i.e. they will not attain an eternal fruit] (Bruhadarãnyaka Upanishad: 3/8/10)
Moreover, त्व्यो वा एतदक्षरं गार्ग्यविदित्वाऽस्माल्लोकात् प्रैति स कृपणः Yo vã etadaksharam Gãrgyaviditvãsmãllokãt praiti sa krupanaha. O Gãrgi! Whosoever attains death without knowing Aksharbrahman is pitiful and lacking [because they will have to be born again] (Bruhadarãnyaka Upanishad: 3/8/10).
In the same way, it is also clear that there is no chance for moksha (liberation) without knowing Paramãtmã. For example, it is said in the Yajurveda, त्व्तमेव विदित्वाऽतिमृत्युमेति नान्यः पन्थाः विद्यतेऽयनाय Tameva viditvãtimrutyumeti nãnyaha panthãhã vidyateyanãya. Meaning, knowing God is the only path for reaching Gods abode.
Juna mandir? You mean the mandirs that Shriji Mahahraj Himself constructed? Why would you even thinking of putting them down like that. Its not a competition Bhagat. Also those who have to be born again are detailed in the shastras , the same shastras you do not comply with. You want to see satpurusho? see my guru.
MultiHimraj 7 months ago
@santdasji I hate how people like you dont kno a thing ,lie,chaet,trick others as well....let me tell you bluntly Dharma is Pramukh Swami, Karmafalpradata is Pramukh Swami, Pramukh Swami is everything...Akshar is creation....and Bhagan is Swaminarayan....Maharaj flourished and Baps is just 100 years old but has hachieved 100 times more than juna mandir....Pramukh Swami Maharaj is the only true sant in this world...accept it or be born again!
maharajswami1916 10 months ago
@santdasji Pramukh Swami Maharaj is the gateway to salvation
pmdas85 1 year ago
BAPS - ek parivaar!!!!!
pstar100 1 year ago
Ramanand Swami used to run an almshouse to feed the needy at Mangrol. Maharaj thought of
restarting it so that the pilgrims going to and from Dwarika could be served. With this though, Maharaj
started giving alms at a place which belonged to a vairagi named Atmaram, with his permission. But
after some time, he started creating trouble, so the almshouse was discontinued.
sonnyg121 2 years ago
At Mangrol, Maharaj once went to Dudha Talavdi for a bath. He was accompanied by many
devotees, including Ramchandra Sheth. All of them were bathing and chanting the Narayan mantra.
Surveying the pond, Ramchandra Sheth thought that the water was very clean but there was no slab of
stone for washing clothes. He looked here and there and spotted a smooth stone weighing about 1000
maunds some fifty to sixty steps away.
sonnyg121 2 years ago
He said to Maharaj, You are God. Had you not lifted Mount
Govardhan in your avatar as Krishna? If you lift that stone with one finger, and put it here on the bank
of this pond, people will be convinced that you are God.
Maharaj said, You go and touch the stone. Devotees like you, who are associated with us, shall
make the stone fly to this spot.
sonnyg121 2 years ago
Ramchandra Sheth went there and touched the stone. Instantly, the stone flew and fell into the
water near the bank of the lake. All of them were wonderstruck at this rare sight. They all washed their
clothes on the slab, took their bath, changed their clothes and returned to the town with Maharaj.
Maharaj then said to Ramchandra Sheth,
sonnyg121 2 years ago
If by lifting stones one can be called God, then
Hanumanji had lifted Gandhmadan mountain, which was bigger than even Mount Govardhan. To
grant others samadhi, to show the divine abode of God, to grant salvation to any jiva by converting his
antahkaran, to transform even an evil person into a God-worshipping devotee by freeing him of his
flaws these are the functions of God. Therefore, you should not believe that one who performs
miracles or shows powers is God.
sonnyg121 2 years ago
@sonnyg121 We r not saying Pramukh Swami Maharaj is GOD but he is a God Realised Saint so stop putting doubts in others and carry on with your own work
pmdas85 1 year ago
dude,,,, which of your sadhu has such attributes...hahahah... first go and see that... first ask your people to just follow basic priciples of shikshapatri.....got itt.......there is no end to your foolish arguments....if there are no people like you, then who will know the truth.....gud gud nice job dude.....hahahah..... potanu ghar toh chaltu nathi ane avya bija ne shikhaman apva...hahaa
pratu430 2 years ago
Look santdasji i meant no offence to the purushottam prakash. now ive had enoug of this debating its getting stupid. ill do bhakti in my own way and u do urs in ur own. Jai Swaminarayan
akash474 2 years ago
stp debating
Ranqez99sFTW 2 years ago
If somebody asks you, Where is God? Then you
ask him, Show me a place where God is not!
Who prints the bright colours on a peacocks feathers?
Who paints the clever patterns on the butterflys wings?
Who teaches the parrot to speak so sweetly, and who
teaches the nightingale to sing so melodiously?
God of course!
sonnyg121 2 years ago
God makes rain fall from the clouds. From a tiny seed
he grows a huge tree. On the tree he gives us delicious
fruits. We can see God in his work all around us.
Where is God?
God is in you. He is in everybody else as well. God
is in every living creature. God sees everything and
knows everything. God can do anything He wants
because He is all-powerful. There is no one greater than
him. To sit with God in his divine abode should be our
ultimate goal.
sonnyg121 2 years ago
ahh yes lovely leelas..A little while later, Ramanand Swami departed from
Kutch and came to the village of Piplana in Saurashtra.
He knew Nilkanth Varni was waiting for him, and sent
a message to Loj saying Nilkanth should come to Piplana.
Along with Nilkanth Varni, Muktanand Swami and
some other sadhus also came to Piplana
sonnyg121 2 years ago
When they
arrived there, Ramanand Swami was seated on a high
seat. Nilkanth Varni offered his prostrations to him.
Ramanand Swami stepped down from his seat and
warmly hugged him.
No matter how great a person was, Ramanand Swami had never hugged anyone before. But on
embracing Nilkanth everyone was convinced that
Nilkanth was an extraordinary sadhu.
sonnyg121 2 years ago
Nilkanth then talked of his travels in the forests.
Ramanand Swami asked, What will you do now?
Nilkanth had already decided. He said, I wish only
to stay at your holy feet!
Swami said, You have been to great pilgrim places
like Badrinath, Kedarnath, Jagannathpuri and
Rameshwar. But you have not visited Dwarka. Dont you
want to go there?
sonnyg121 2 years ago
Nilkanth immediately replied, With your darshan
all my travels to pilgrim places are over. I do not want
to go anywhere now.
Ramanand Swami turned to Muktanand Swami and
said, Do you know this Nilkanth Varni is the one for
whom I have been waiting for years and years!
sonnyg121 2 years ago
For the four months of the monsoon season
Ramanand Swami stayed in Piplana. Nilkanth Varni
also stayed with him. When the monsoon was over
Ramanand Swami initiated him on 28 October 1800 CE
(Kartik sud Ekadashi A.S. 1857) and gave him two new
names, Sahajanand Swami and Narayan Muni.
The small village of Piplana was privileged!
sonnyg121 2 years ago
Ramanand Swami blessed the newly initiated
Sahajanand Swami by placing both hands on his head,
saying, Stay within the bounds of dharma and help
others to do the same. Spread the practice of devotion to
God coupled with his glory and greatness.
sonnyg121 2 years ago
i talk and explain to them when it is necessary...and i have talked to akash...he got mad like all of us..because you just keep coming on our videos...its ok..he does not mean to insult...but he does have a point in that hopefully no one really did alter the scripture...
sonnyg121 2 years ago
ONCE AGAIN!!!!!!!! Santdasji LISTEN TO WAT I SED EARLIER. THE VACHANAMRUT STATES THAT THE GOD RENOUNCED SADHU(GUNATITANAND SWAMI) IS AKSHAR. NO U LISTEN!! MAHARAJ HAS APPROVED THE VACHANAMRUT WHO THE HELL APPROVED YOUR PURUSHOTTAM PRAKASH HUH? YOU CONSTANTLY REFER TO THIS SCRIPTURE BUT WHAT PROOF DO U HAVE THAT SOMEONE HAS JUST GONE THROUGH AND TWEAKED BITS AND PIECES AND COMPILED EVERYTHING IN UR SCRIPTURE. ALSO NOT I WAS TALKING NICELY. U STARTED BEING RUDE SO WHY DONT U GO LEARN SOME MANNERS!
akash474 2 years ago
To instil cultural values in the people, Bhagwan Swaminarayan left no stone unturned. Even a seemingly superfluous factor as speech concerned Him.
He forbade the vulgar tradition of singing ribald songs - known as fatana - during marriage ceremonies. To this end, He instructed His poet Paramhansas, namely Muktanand and Premanand, to compose kirtans glorifying the marriage episodes described in the scriptures, such as Tulsi vivaha and Rukhmani vivaha, to be sung instead
sonnyg121 2 years ago
This revived sacredness in marriages.
An other undignified and distasteful practice concerned the usage of the word rand. A slang, derogatory term for a widow or a prostitute, men used it derisingly to address any female. Surprisingly, even women did not fail to use it when bickering with each other,
sonnyg121 2 years ago
thus lowering their own dignity. Bhagwan Swaminarayan exhorted both men and women to abjure its usage. No matter what the social dictates, it just did not befit a disciple to utter obscenities from lips that chanted the Lord's glory.
Finally, He exhorted people to use speech sparingly, like ghee, not freely like water.
sonnyg121 2 years ago
One day, Ghanshyam told Suvasinibhabhi, Bhabhi,
my molar teeth are paining severely. I cannot chew
chapattis. So, please prepare shiro for me instead.
Suvasinibhabhi said, Fine. Shiro was soon ready and Suvasinibhabhi called all
the members of the family to eat. She served chapattis
to Dharmadev,
sonnyg121 2 years ago
Rampratapbhai and Ichchharam, while
to Ghanshyam she served the soft shiro. Ghanshyam
gave some shiro to his younger brother, Ichchharam.
Then he ate just one or two morsels of shiro, leaving the
rest on the plate. Thereafter Ghanshyam washed his
hands. Seeing this, Suvasinibhabhi called him out into the courtyard behind the kitchen, and enquired, Dear
brother! Is your molar tooth giving you too much
trouble?
sonnyg121 2 years ago
trouble?
Ghanshyam replied, Yes, Bhabhi, it is paining a lot.
It is also loose. If you pull out all the loose teeth then it
will lessen my pain. So saying, he opened his mouth
and, with his divine powers, loosened all his teeth.
Suvasinibhabhi put her fingers into his mouth to pull
out the loose molar tooth. Quickly she pulled it out.
Then Ghanshyam said to her, Bhabhi, this other tooth
is also loose and gives me a lot of pain, please pull it out
too.
sonnyg121 2 years ago
Thus, one by one, Ghanshyam had all his teeth
removed. When Suvasinibhabhi saw the toothless
mouth of Ghanshyam she became worried. She called
out to Bhaktimata and, pointing to Ghanshyams mouth,
told her, Mother, Ghanshyam complained to me that he
had a toothache, and that his teeth were loose. So, he
made me pull them all out. Now how will he eat? When
Bhaktimata saw the little heap of teeth, she too became
worried.
sonnyg121 2 years ago
She told Ghanshyam, Open your mouth.
When Ghanshyam opened his mouth, both she and
Suvasinibhabhi were stunned at what they saw.
Ghanshyam already had a new set of teeth in his mouth.
Both, Bhaktimata and Suvasinibhabhi, were astonished
and overjoyed at the miracle.
sonnyg121 2 years ago
Then Ghanshyam picked up the teeth lying on the
ground. Suvasinibhabhi made him open his fist, and she
saw there were pearls instead of teeth! Ghanshyam
raised his hand and a flock of swans from Manasarovar
swooped down from the sky. One by one, they picked up
the pearls from Ghanshyams hand and flew away.
sonnyg121 2 years ago
On seeing this divine episode Bhaktimata and
Suvasinibhabhi realized once more that Ghanshyam was
indeed God incarnate and humbly bowed to him.
sonnyg121 2 years ago
yes i think you need to give the acharya his original powers back....since everyone knows that he only has one vote in the trustee board....making him virtually powerless.....and sanots in vadtal need to stop having elections and close down all their bank accounts...my cousin was in vadtal this summer and on the temple walls there was graffiti talking ill of BAPS...clearly this is barbaric behavior which maharaj will not tolerate....i hope the gadis do follow maharajs agana....
sonnyg121 2 years ago
hmmm.....funny because that was gunatitanand swami and not gopalanand swami....
sonnyg121 2 years ago
Maharaj himself led a very rigorous and disciplined life and encouraged to do so as well.
After serving food to the sadhus and others, he would take his meals. Then he would clean the
kitchen and discourse till two in the afternoon. Once again in the evening after performing ablutions,
he would take a bath and feed those people who had come to collect alms.
sonnyg121 2 years ago
Then he would discourse till twelve midnight. Then he would go to bed. He would awake at 2.00
am and wake up others and sit in meditation. During these sessions he kept a cane in his hand and
prodded those who were found dozing during the meditation. At 4.00 am he would bathe and perform
puja. Then he would go to collect alms.
sonnyg121 2 years ago
He would prepare rotla and feed the pilgrims. Then, as
described before, he would make them all sit in worship . This was his daily routine. Those who sought
his company knew neither sleep nor rest.
This speaks of the great divine force and personality of Maharaj
sonnyg121 2 years ago
It was no mean achievement for a
young man of twenty-one to make elderly sadhus carry out his commands. All of them felt the divine
spell of his personality and willingly did whatever he asked them to do.
sonnyg121 2 years ago
its simple..maharaj and swami are present....and if you believe maharaj to be sarvakarta then the answer is simple....clearly BAPS grows because of his grace....
sonnyg121 2 years ago
" your shadus " hahahaha.....we all know which sampraday has kept shreeji maharj's pranali alive to this day....on one side we have the gadis in which santos have bank accounts, murder each other, and are involved in sex scandals ...on the other side we have BAPS in which even parshads are not allowed to touch money....how is it that BAPS is so pure to this day?
sonnyg121 2 years ago
Comment removed
sonnyg121 2 years ago
oh and my name is not akash...it is Om... lol...whats your name btw.....
sonnyg121 2 years ago
how can you ignore the fact that in in purshottam prakash ch 41 and 42 the glory of the bhramanized saint is mentioned....you talk about ch 37 onwards....they talk about how maharaj is ever present in the saint.....especially 41 and 42
sonnyg121 2 years ago
Kahu bahu prakaare kalyaana re,
Ati aganit apramaan re;
Pana sahuthi saras santamaa re.
Raakhyu vaalame eni vaatmaa re.'' (Ch 42)
The Lord Himself has stated that I am dwelling in the saint and the saint is dwelling in Me. This is beyond all doubts. (Ch. 41)
The Lord has shown many modes of attaining redemption, but He has said Himself that the surest way is through the saint. (Ch. 42)
sonnyg121 2 years ago
"Profound love for the Enlightened Sadhu
is the only way
of realizing the Atman
and the only way of realizing Parmatman."
Lord Swaminarayan in Vachnamrut Vadtal 11
sonnyg121 2 years ago
If God does not manifest on earth one should contact His brahmanised saint and dedicate himself at his lotus feet which will also bring him ultimate salvation. (Vartal -10)
sonnyg121 2 years ago
The saint who is singularly devoted to God and who possesses the attributes of Swadharma, Jnan, Vairagya and Bhakti is the upholder of Bhagawat Dharma. The Jiva can be released from Maya only if he keeps himself in the company of such a saint. (Gad. I-54)
sonnyg121 2 years ago
One who desires to redeem himself should feel that the transcendental bliss which emanates from the divine person of God and His brahmanised saint is the only bliss to be enjoyed in life. One should therefore be attached to God and His brahmanised saint with as deep affection as one bears towards one's own body. Their glory should be upheld at the cost of one's own reputation, honour or even life. (Gad. III-7)
sonnyg121 2 years ago
Offering dedicated devotion to God manifesting on earth, singing His praises, chanting His name and observing the rules prescribed for everyone according to the stage of his life, these four would ensure one an easy redemption. It is as easy as crossing an ocean with the help of a ship. Whereas, to attain redemption by endeavouring to realise one's own Atman is as difficult as crossing the ocean by swimming. (Gad. II-35)
sonnyg121 2 years ago
One who has fully known the manifest human form of God is said to have attained ultimate salvation. (Kar.-7)
sonnyg121 2 years ago
The knowledge of the divine greatness of Shree Rama and Shree Krishna who were the previous incarnations is realised by everybody. Even their devotees, viz., Narada, the Sanaks, Shukadevji, Jadabharat, Hanuman and Uddhavji, are also very devoutly hailed as divinely great. The same human manifestation of God and His brahmanised saint, who are visible before you, then there is nothing more for anyone to attain in total redemption. (Gad. II-21)
sonnyg121 2 years ago
Love and affection, with which you are all attached to God in heaven, if bestowed on God manifesting here on earth, or on the brahmanised guru, will enable you to attain that knowledge which can keep you detached from mundane objects and inspire you to enjoy abundantly the bliss of God. You have attained that contact of a brahmanised saint here, as you would wish to have in the divine abode of God
sonnyg121 2 years ago
after death, and have therefore attained paramapada (the highest bliss) and release from the bondage of Maya here, even though embodied. (Gad. III-2)
sonnyg121 2 years ago
A saint who feels that he is the Atman, and does not identify himself with the body, either gross, subtle or causal; such a saint always remains conscious of God seated within his Atman. He is always with God in the divine realm of God....One who has the darshan of such a saint should always rejoice with the feeling that he had the darshan of God. (Sar.-10)
sonnyg121 2 years ago
As one offers worship to God by performing rituals, similarly the choicest devotee of God also should be equally offered worship by performing the same rituals and offering the same sanctified offerings which are graced by God. Such a devotee, even if he is imperfect in his devotional fervor, would attain perfection during this very birth, even though his fervor of
sonnyg121 2 years ago
devotion is so weak as to take ten births or hundreds of births to attain perfection. Such is the blessed grace proffered by God to a devotee who offers worship to His brahmanised saint on par with Him. (Vartal -5)
sonnyg121 2 years ago
If he discards the evil influence of the body and feels : "I am Brahman - the released soul beyond Maya" and constantly meditates upon this Brahman, he would become enlightened with the redemptive attributes of Brahman. (Gad II-31)
sonnyg121 2 years ago
The scriptures say that Panch Vartamans, viz., Nishkam, Nirlobh, Niswad, Nisneh, and Nirman, are the vital redemptive attributes that a saint must possess. The saint in whom these attributes are displayed is said to have established rapport with God. Therefore, his words should be taken as the ultimate truth, and the knowledge of God that he infuses in the disciples is the ultimate knowledge and the eternal truth. (Gad. III-27)
sonnyg121 2 years ago
One who has an irrevocable knowledge of God in human form here should not desire anything else except Him. (Gad. I-9)
sonnyg121 2 years ago
The spiritual aspirant should identify himself with Brahman, and worship Para-Brahman, as his Lord, upholding the ideal of Swami-Sevakbhava (master - servitor relationship). (Gad. II-3)
sonnyg121 2 years ago
(Earth, water, fire, wind, space, egoity, Mahat, Pradhan Purush, Prakriti Purush) Akshar Brahman is the cause of all these tattvas. And that Akshar is the dwelling place of Lord Purushottam....and also possesses a divine form.(Gad.I-63)
sonnyg121 2 years ago
Maharaj has propagated many spiritual talks for the moksha of jivas, but out of them four talks are the very life (foundation) of jivas.
And what are they?
The first is upasana (mode of worship) of Maharaj (god), second, (obidience to) the ajna (instruction) of Maharaj, love for- a great ekantik sadhu, and Fourth, companionship with a devotee...(3.17)
sonnyg121 2 years ago
''In this letter We are writing about Brahmavidya for your benefit. We are thus revealing Our true Self which is at the heart of all the Upanishads." Thus, this work too, is of great significance. This book contains the divine wisdom of Lord Swaminarayan and is of great help to those ascetics who are aiming to be Brahmanised during their life on the earth.
sonnyg121 2 years ago
It is a sure guide to the attainment of the state of released souls. Akshar-Brahman is the divine abode of the Supreme Godhead; it is eternally in the service of Maharaj in the manifest form of the choicest devotee. To accept this Akshar-Brahman as our 'Atma', i.e., to worship God with firm faith and complete identification of our own selves with this Akshar-Brahman is the central preaching of this book.
sonnyg121 2 years ago
In this great work Lord Swaminarayan has pointed toward the golden path of worshipping Purushottam Narayan while retaining Swami-Sevak Bhava (Master - Servant attitude), rigorously following the vows of panchvartmans. By identifying oneself with Akshar-Brahman in the form of one's spiritual master, one can easily attain this.
sonnyg121 2 years ago
The origin of Shri Hari Leela Kalpataru has an interesting history behind it. Once Aksharbrahman Gunatitanand Swami had arrived at Vadtal to participate in a festival. Acharya Raghuvirji Maharaj was presiding over the religious assembly. Three champa flowers were lying on his cushion. When Swami saw the flowers, he remarked,
sonnyg121 2 years ago
"Some people can reach this flower, some may reach this second one, but none is able to reach the third one," With these words, Swami picked up the third flower and gave it to an erudite scholar Brahmachari Achintyanandji and said, "Some people likened Maharaj to Lord Rama, some to Lord Krishna, but they failed to see that the Lord of Akshardham, which is above Vaikuntha and Goloka, Shri Hari Himself-the fountain head of all incarnations-has descended in human form on this earth.
sonnyg121 2 years ago
Therefore, please compose a book depicting the glory of Lord Swaminarayan who is God of the gods and cause of all the incarnations." Achintyanand Brahmachari gratefully accepted the flower from Swami and, without aspiring for name or fame, composed the unique Shri Hari Leela Kalpataru in the name of Acharya Shri Raghuvirji Maharaj. In this book the divine exploits of Lord Swaminarayan have been eulogized. The seekers derive appropriate lessons on Dharma, Gnana, Vairagya and Bhakti
sonnyg121 2 years ago
rom the episodes depicting the divine exploits of Lord Swaminarayan on this earth The poet has boldly highlighted the fact that Lord Swaminarayan is Supreme among all the incarnations. He has also tried to tell the people that Gunatitanand Swami is the manifest form of Akshar, the divine abode of Lord Swaminarayan. In all, there are twelve Cantos and 33,000 verses. The description of Maharaj's image is graphic
sonnyg121 2 years ago
The narration of divine exploits of Maharaj in His human form has the flavor of deep devotion. It makes the reader experience Maharaj's divinity in his heart. He has surpassed great poets in the employment of various embellishments like figures of speech and meters. It has all the qualities of a great literary work. There is a famous verse in Sanskrit which runs as under;
sonnyg121 2 years ago
Upamaa Kaalidaasesya bhaaraverarthagauravam,
Dandinaha padalaalityam maaghe santi trayogunaha."
This religious book can boast of having all these three rare merits of simile, rich meaning and delicate versification. Brahmachari Achintyanandji is another Magha in our literature. Sixth Canto of this work has been revered as the heart of Lord Swaminarayan. This book has been translated into Gujarati by the great scholar Shastri Shri Shwetvaikunthadasji of Vadtal.
sonnyg121 2 years ago
It is available in four volumes and contains the blessings of Acharya Shri Anandprasadji Maharaj. His Divine Holiness Yogiji Maharaj had encouraged the publication of this book and thus enhanced its glory.
sonnyg121 2 years ago
Once Gopãlãnand Swãmi halted at Gadhadã on his way
to Junãgadh. He mentioned, Mahãrãj appointed Mahants for
different temples but Gunãtitãnand Swãmi has proved to be
the best of them. He completed the temples construction
against the opposition of the Nagar community. He has also
improved the financial standing of the temple and spread the
Sampradãyas message all over Sorath.
sonnyg121 2 years ago
The sãdhus in his group
strictly observe all the religious tenets and the ascetics code of
conduct. Ãchãrya Raghuvirji Mahãrãj has been pleased by him.
Conducting round-the-clock religious discourses, he has not
lost sight of Mahãrãj even for a second. He is incomparable in
the entire Sampradãya. He is omniscient, omnipotent and the
Dhanvantar Vaidya.
sonnyg121 2 years ago
i told you to go to sarangpur...they will have answers for you....maybe you were too blind to even read my posts...
sonnyg121 2 years ago
no they cannot....that is a fact....when did a householder have power ever to give moksh...its unheard of....
sonnyg121 2 years ago
hmm...i am not blindly following BAPS....i am following maharaj ans swami...and if that is blind to you then may God help you...for you are blind not to recognize maharajs pragat form but rather follow a sampraday that has disgraced its own name and has diverged from what it was met to be....lol..... don't give me the blindly following crap ever again....
sonnyg121 2 years ago
lol.... exactly you can ask them and akshar can take 4 avatars because is infinite and above maya.. he can manifest himself into as many entities as he wants.......of course you dont need a phd to follow the words of Bhagwan Swaminarayan ..... you need a phd to prove misinterpretations of bhagwan swaminarayans words wrong...
sonnyg121 2 years ago
Part 2)Maharaj only kept acharyas to look after parts of his sanstha. he didn't ever say anything about them giving moksh. He clearly stated in the prasang where maharaj was doing ras and on the bhajan jaha sadguru khele vasant he was asked who that particular sadguru was. maharaj pointed and gunatitanand swami with his stick. He then sed that he will always reside in gunatitanand swami. This was then passed down and down up until now Param Pujya Pramukh Swami Maharaj.
akash474 2 years ago
Ok ur scripture may say this But, how can u necerserally trust it? why dont u refer to something like the vachanamrut which was written by sadhus who were physically present and noted down what maharaj said. Also maharaj approved the Vachanamrut so analyse the Vachanamrut and you will see constant references to the sadhu(satpurush). So the answer to ur earlier question is that there is only one true satpurush.
akash474 2 years ago
Ghanshyam was now in his third year. Dharmadev
decided that it was time to tonsure Ghanshyams head.
So, at an auspicious time the next morning, he sent for
Amai, the barber. The latter soon turned up with his
shaving kit.
sonnyg121 2 years ago
Bhaktimata took Ghanshyam in her lap and sat down
facing east. Amai took out his razor and began to shave
Ghanshyams head. When the shaving was half finished,
Ghanshyam became invisible to the barber. While
everyone else could see Ghanshyam sitting in his
mothers lap, Amai alone could not see him. So he got
alarmed and stopped shaving. Seeing this, Bhaktimata
told him, What are you waiting for? Come on, finish the
shaving.
sonnyg121 2 years ago
Amai replied nervously, What can I do, Mataji? How
can I shave Ghanshyam when I cannot see him? Hearing this, Bhaktimata whispered to Ghanshyam, A
half-shaven head does not look good. So do let him
finish the shaving. Reappear to Amai.
sonnyg121 2 years ago
Thereupon, Ghanshyam looked at Amai and became
visible to him. Amai then went on to complete the
shave. He was by now convinced that the child was God
himself, and so he prostrated before him, received his
blessings, and departed.
sonnyg121 2 years ago
Ghanshyam then took a bath in the Narayan Sarovar.
Dharmadev made donations to the Brahmins and
distributed patasa to all. He then became engaged in
the dinner arrangements for the Brahmins.
sonnyg121 2 years ago
do tell me when you go to India next...i will be able to refer you to one of the santos with Phd's in swaminarayan philosophy....they will be able to answer your questions....yes i can put up many more talks between Gopalanand swami and his sishyas proving Gunatitanand swami as mul akshar...but in the mean time we shall indeed stick to posting divine leelas of Bhagwan Swaminarayan
sonnyg121 2 years ago
ok lets say that i do send someone....and if they are able to prove you wrong...then will you admit that you were wrong....i m being hypothetical....
sonnyg121 2 years ago
because akshar is infinite...he can take as many forms as he wants...
sonnyg121 2 years ago
no the arit is taken from muktanand swami himself....they did research and found some of his wittings....
sonnyg121 2 years ago
no i said akshar can take as many...millions of births if he wants.....since he in infinite and only akshar can give ekantik moksh not anyone else....
sonnyg121 2 years ago
well you cannot expect to go to any sany and assume that he has gnan in the are of swaminarayan philosophy....go to sarangpur and amdavad....you will find your answers...
sonnyg121 2 years ago
10. nope...
9.when did he say that...lol...if he did then i will
8.i haven't even read them...do you believe gopalanand swami when he said Gunatitanand swami is Mul Akshar? he revealed this to several devotees including malgi soni....his foremost sishya..
sonnyg121 2 years ago
Your totally Wrong About who met Nilkanth Varni When arrived in Loj it was Muktanand Swami borught young maharaj to Ramand Swami's Ashram... While this he asked him what Ekanthk Dharma is and his answer was Jiv, Ishwar, Maya, Brahm & ParaBrahm
dmendpara96 2 years ago
now you say Gunatitanand swami is not mul akshar..let me tell you in shreeji maharaj's words his glory...
sonnyg121 2 years ago
Only God fully knows and can explain the greatness of His
highest devotee. We have seen earlier that Shriji Mahãrãj has
clearly identified His choicest devotee Gunãtitãnand Swãmi as
the incarnation of Aksharbrahman. In addition to this, He has
also explained on opportune occasions the unique glory of His
ideal and eternal servant.
sonnyg121 2 years ago
In S.Y. 1877 (1821 A.D.) at Panchãlã, Shriji Mahãrãj
taught the paramhansas how to apply the tilak on their
foreheads. Shriji Mahãrãj first of all applied the tilak on
Gunãtitãnand Swãmis forehead and announced, Please look
at My tilak. There is no Sãdhu like him and there is no God
like Me.
sonnyg121 2 years ago
To ensure that the sãdhus observe the religious vows
faithfully, Shriji Mahãrãj asked them to arrange mutual
sureties. Exactly at that time Gunãtitãnand Swãmi came from
Junãgadh. But no sãdhu was left to stand as Swãmis surety.
Brahmãnand Swãmi asked, Mahãrãj, who will stand as a
surety for Gunãtitãnand Swãmi?
Shriji Mahãrãj replied, I am his surety forever.
sonnyg121 2 years ago
Swãmi had come to Gadhadã for Shriji Mahãrãjs
darshan. Shukãnand Swãmi started searching for a mat for
Gunãtitãnand Swãmi to sit on. Shriji Mahãrãj pointed out to
Shukãnand Swãmi, His greatness is not due to the mat. His
greatness is eternal.
sonnyg121 2 years ago
Once Muktãnand Swãmi, Brahmãnand Swãmi,
Nityãnand Swãmi, Ãnand Swãmi, Gunãtitãnand Swãmi and
other sãdhus totalling about 18 were arranged in a group
while Shriji Mahãrãj served them food. Shriji Mahãrãj then
asked the sãdhus, All of you should learn from Gunãtitãnand
Swãmi how to eat.
With tongue in cheek, Brahmãnand Swãmi said, The
sãdhu eats very well.
sonnyg121 2 years ago
Shriji Mahãrãj immediately corrected him, I do not mean
what you say. Because that Sãdhu enjoys the taste of My
image. As grains are poured in a storage bin, he fills his
stomach with food. He lives suppressing his immense
greatness and powers, otherwise crowds of people would
follow him as they follow Me.
Agreeing, Brahmãnand Swãmi said, Mahãrãj, you are
quite right. He is indeed a very great sãdhu.
sonnyg121 2 years ago
When Gunãtitãnand Swãmi was appointed as the Head
of Junãgadh temple, Shriji Mahãrãj mentioned, Those who go with Swãmi to Junãgadh will be cleansed of all sins in this
very birth, which otherwise would take ten million births to be
purified.
sonnyg121 2 years ago
In S.Y. 1884 (1828 A.D.), the images were installed in the
Junãgadh temple by Shriji Mahãrãj. When He was about to
leave, the Nawãb of Junãgadh, Hãmadkhãnji, requested,
Mahãrãj, please stay here permanently.
Shriji Mahãrãj replied, I am not in a position to live here.
But I shall place a Sãdhu like Myself. [Ham nahi to Ham jaisã
rakhenge.] With these words Gunãtitãnand Swãmi was
stationed at Junãgadh
sonnyg121 2 years ago
At the image installation ceremony of the Junãgadh
temple, Shriji Mahãrãj ordered all the sãdhus to stay one
month every year in Junãgadh in Swãmis company.
VALI SANTNE ÃPI ÃGANYÃ RE, REVU NAHI ÃHI ÃVYÃ VINÃ RE;
VARASO VARAS EK MÃS RE, KARAVO Ã MANDIR MÃHI VÃS RE.
He (Shriji Mahãrãj) ordered, the sãdhus should invariably come here
(Junãgadh temple);
For one month every year they should live in this temple.
[Nishkulãnand Kãvyam: Purushottam Prakãsh 32]
sonnyg121 2 years ago
This order was to be strictly observed by all the sãdhus in
the Sampradãya. Reading between the lines of this specific
order, one can understand the need for associating with
Swãmi to grasp the supreme upãsanã of Shriji Mahãrãj and to
realise His glory, because only in the company of Akshar can
one reach the stage of Aksharrup and realise the glory and
powers of Purushottam.
sonnyg121 2 years ago
Honouring this order, Sadguru
Gopãlãnand Swãmi visited Junãgadh every year. If during a
particular year he was unable to go to Junãgadh, he would
make up the following year by staying for two months.
Some people believe that because the Junãgadh temple was
somewhat isolated, and that Gunãtitãnand Swãmi was
unlearned, Shriji Mahãrãj had issued the order to give him the
benefit of living with the sãdhus.
sonnyg121 2 years ago
But Aksharbrahman has no
need to learn the worldly knowledge. Even the Vedãs refer to
him as Neti! Neti! (Not this! Not this!). Furthermore, anyone who reads and studies Gunãtitãnand Swãmis talks will be
convinced that Swãmi is the source of Brahmavidyã ( Mundaka Upanishad !!) this is where the Mundaka upanishad ties in..
sonnyg121 2 years ago
Therefore
all the sãdhus in the Sampradãya felt the need to associate with
him. In the regular discourses of the sãdhus, Swãmini Vãtu
have a pride of place and the sãdhus cite them as gospel truth.
sonnyg121 2 years ago
When Shriji Mahãrãj decided to return to His divine
abode, He called for Gunãtitãnand Swãmi from Junãgadh.
Meeting him alone, Shriji Mahãrãj said:
MITHÃ VHÃLÃ KEM VISARU, MÃRU TAMATHI BÃNDHEL TAN HO,
TARASYÃNE JEM PÃNIDU VHÃLU, BHUKHYÃNE BHOJAN HO...MITHÃ
My loving one how can I forget you. I am inseparably bound to you.
Like the thirstys love for water, and hungrys love for food...
Swãmi echoed the same feelings.
sonnyg121 2 years ago
now santdasji you see i have read all your questions..thats all fine and dandy....but you see i am no scholar.....i haven't even read half the BAPS scripture yet....so for you to debate with me is kinda unfair...i think you you get time to go to india you should go to a major BAPS center like sarangpur or amadavad...to find help with your questions....there are plenty of santos with PHDs in swaminarayan philosophy....maybe you can ask them....they will be able to help you...
sonnyg121 2 years ago
1. when did i say that...can you point it out so i can explain?
2. haven't read them...and no acharya cannot give moksh..only sant can..
3. all the same entity...so no parampa
4.yes sarangpur...even BAPS sang the same arti 2 years and the edited arti in no propagates the akshar purshottam upasana...it only extols shreeji maharaj s glory
sonnyg121 2 years ago
5. yes they can all give moksh but all three are akshar not any other saint....
6.i do...and i do comply...BAPS is to this day part of the gadis...an we do follow the acharya...
7.nope....but will this summer....
sonnyg121 2 years ago
i would love to chat the divine leelas of Maharaj and Swami..but you see i yet have to explain to you the true meaning of the Mundaka Upanishad...
sonnyg121 2 years ago
Atha parã. Shaunak! Now I will explain what parã vidyã is (Mundaka Upanishad: 1/1/5). Angirã pledges to explain parã vidyã, i.e. brahmavidyã. Everything, from here on, till the end of this Upanishad, is in fact an expanded explanation of this brahmavidyã.
sonnyg121 2 years ago
In this brahmavidyã, rather than starting with the teachings of Purushottam, Maharshi Angirã first starts with the announcement of Akshar. त्व्यया तदक्षरमघिगम्यते Yayã tadaksharamadhigamyate (Mundaka Upanishad: 1/1/5)
sonnyg121 2 years ago
hat by which Akshar, i.e. Aksharbrahman, is acquired, i.e. known in its entirety and realized. Known in its entirety Maharshi Angirã does not stop here
sonnyg121 2 years ago
So that Aksharbrahman can be known completely, he also describes the divine form of Akshar. He says, O disciple! What is that Akshar like?
sonnyg121 2 years ago
Well, त्व्यत् तदद्रेश्यमग्राह्यमगोत्रमवर्णमचक्षुःश्रोत्रं तदपाणिपादम्। नित्यं विभुं सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोनिं परिपश्यन्ति घीराः
sonnyg121 2 years ago
Yat tadadreshyamagrãhyamagotramavarnamachakshuhushrotram tadapãnipãdam. Nityam vibhum sarvagatam susookshmam tadavyayam yabhootayonim paripashyanti dheerãhã (Mundaka Upanishad: 1/1/6).
sonnyg121 2 years ago
This Akshar cannot be comprehended by worldly organs. It has no worldly ancestors, cast, limbs or organs, etc. It is eternal. It is capable of doing everything. It is all-pervading. It is extremely subtle. It is indestructible. It is the cause of all. The wise who have attained the liberated state can see it. This is what Aksharbrahman is like.
sonnyg121 2 years ago
Paramãtmã is independently the cause of the whole world. This is an eternal principle. Nevertheless, by that Paramãtmãs eternal desire, Akshar, whilst being under the control of and dependent on Paramãtmã, is also the cause of the whole world. This is also an eternal principle! This has been explained here very simply with three examples
sonnyg121 2 years ago
Giving the first example Angirã says, यथोर्णनाभिः सृजते गृह्णते च Yathornanãbhihi srujate gruhnate cha (Mundaka Upanishad: 1/1/7). Urnanãbhi means a spider. O disciple! Just like a spider creates threads and makes a web, and when it desires it swallows it back, in the same way creation is made from Akshar.
sonnyg121 2 years ago
From this example, Angirã means to tell us that like a spider can easily create a web and retrieve it without itself changing, Akshar can similarly create the world.
sonnyg121 2 years ago
He then gives a second example. त्व्यथा पृथिव्यामोषघयः सम्भवन्ति Yathã pruthivyãmoshadhayaha sambhavanti (Mundaka Upanishad: 1/1/7)
sonnyg121 2 years ago
This is an example regarding the herbs and plants that sprout on the earth. Just like countless herbs and plants grow on this earth according to their seeds, similarly this world is created from Akshar.
sonnyg121 2 years ago
On the earth, some trees have thorns, some are lush with fragrant flowers, some abound with sweet fruits whereas others may be bitter, astringent or pungent. The root cause of this variety is their seeds, not the earth
sonnyg121 2 years ago
The earth produces and nourishes all, it is not biased or pitiless. Similarly, with regards to variety in the world, Akshar represents the earth. The differences we see in the world are due to the seeds in the form of the previous karmas of each ãtmã. In this way, although being the cause of this extremely diverse creation, Akshar has no faults like pitilessness and prejudice. Akshar is nothing but divine. This has been explained by this example
sonnyg121 2 years ago
He then gives a third example. त्व्यथा सतः पुरुषात्केशलोमानि तथाऽक्षरात्सम्भवतीह विश्वम्॥ Yathã sataha purushãtkeshalomãni tathãksharãtsambhavateeha vishvam(Mundaka Upanishad: 1/1/7).
sonnyg121 2 years ago
Here, the example of hair that grows on the body has been given. Hair and nails grow naturally on the body. No effort has to be made. Similarly, the creation of this universe is no effort for Akshar. Akshar creates the universe effortlessly.
sonnyg121 2 years ago
In this way, the manner in which Akshar, by the divine wish of Purushottam, becomes the cause of creation has been explained through these three examples. It then also explains how destruction takes place within Akshar
sonnyg121 2 years ago
सोम्य भावाः प्रजायन्ते तत्र चैवाऽपियन्ति Aksharãd vividhãhã somya bhãvãhã prajãyante tatra chaivãpiyanti (Mundaka Upanishad: 2/1/1).
sonnyg121 2 years ago
O Somya! This varied creation is created from Akshar, and at the time of destruction it dissolves into a small region of Akshar.
sonnyg121 2 years ago
according to srimmad bhagavatam,the son or direct disendants to bhagavan are to be considered as good as bhagawan himself.therefore to not show respect or bow to the direct disendants of swaminarayan is the same as refusing to bow to swaminarayan himself.also anyone who argues with a disendent of swamianrayan,even if the descendant is wrong,will reap the same results as if he argued with swaminarayan himself.
jai swaminarayan
ramadasa9 2 years ago
oh yes...with all due respect...BAPS has more respect for the acharya than the people in his sanstha..FYI the acharya stayed in homes of BAPS followers!! during his north america visit all because of Prmukh Swami...so great respect is given to him.....but you see the acharya is a dependent in a worldly manner...the real spiritual descendant of maharaj is akshar..in whom he dwells the most...so to anger akshar would be to anger maharaj himself...Jai Swaminarayan
sonnyg121 2 years ago
The Mundaka Upanishad, which is encompassed with in the Atharva Veda, has three main sections each is called a mundaka. Each of these mundakas has two subsections called khandas. Thus this Upanishad has a total of six khandas in three mundakas. Mundaka means head. This Upanishad gives comprehensive precepts on brahmavidyã, the foremost (head) of all vidyãs, and therefore it is called the Mundaka Upanishad.
sonnyg121 2 years ago
The description of brahmavidyã has been given through a guru-shishya paramparã (lineage)
sonnyg121 2 years ago
त्व्ब्रह्मा देवानां प्रथमः सम्बभूव। विश्वस्य कर्ता भुवनस्य गोप्ता। स ब्रह्मविद्यां सर्वविद्याप्रतिष्ठामथर्वाय ज्येष्ठपुत्राय प्राह॥ अथर्वणे यां प्रवदेत ब्रह्माऽथर्वा तां
sonnyg121 2 years ago
पुरोवाचाऽङि्गरे ब्रह्मविद्याम्। स भारद्वाजाय सत्यवहाय प्राह भारद्वाजोऽङि्गरसे परावराम्
sonnyg121 2 years ago
Brahmã devãnãm prathamaha sambabhoova, vishvasya kartã bhuvansya gopta, sa brahmavidyãm sarvavidyãpratishthãmatharvãya jyeshtha-putrãya prãha. Atharvane yãm pravadeta brahmãtharvã tãm purovãchãngire brahmavidyãm, sa bhãradvãjongirase parãvarãm (Mundaka Upanishad: 1/1/1-2)
sonnyg121 2 years ago
This means Paramãtmã first created Brahmã, the creator and nourisher of this universe (brahmãnd). He inspired brahmavidyã within him. Brahmã gave the teachings of this brahmavidyã to his eldest son, Atharvã. Atharvã taught this vidyã to a disciple named Angir. He explained this vidyã to Satyavãha, a descendant of Bharadvãj. Satyavãha Muni spoke this vidyã to one of his disciples named Angirã.
sonnyg121 2 years ago
Further in this lineage, त्व्शौनको ह वै महाशालोऽङ्गिरसं विघिवदुपसन्नः पप्रत्व्छ Shaunako ha vai mahãshãlongirasam vidhivadupasannaha paprachchha (Mundaka Upanishad: 1/1/3)
sonnyg121 2 years ago
The wealthy aspirant Shaunak, who himself had a big place for yagnas, ceremoniously took the discipleship of Maharshi Angirã. One thought had been on Shaunaks mind for a long time: this world is filled with many varieties of things. This rare life that we have received is also limited. It is short. In this short life how much needs to be known in order to be freed from these worldly ties? Moreover, if we attempt to know one thing, something else will always be left unknown.
sonnyg121 2 years ago
Is there a vidyã by knowing which all vidyãs are encompassed, and nothing else needs to be known? By knowing which we become all-knowing. With these sentiments the aspirant Shaunak asked
sonnyg121 2 years ago
त्व्कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति Kasminnu bhagavo vignãte sarvamidam vignãtam bhavateeti. By knowing what does one know everything or know all the secrets of the shastras (Mundaka Upanishad: 1/1/3).
sonnyg121 2 years ago
There are not many who would ask about such matters. Hearing the question, Angirã Muni was pleased. He clarified one thing before answering, त्व्द्वे विद्ये वेदितव्ये इति ह स्म यद् ब्रह्मविदो वदन्ति परा चैवापरा
sonnyg121 2 years ago
Dve vidye veditavye iti ha sma yad brahmavido vadanti parã chaivãprã. Shaunak! The wise experts of brahmvidyã say that there are two types of vidyã famous in this world. One is parã vidyã, the other aparã vidyã (Mundaka Upanishad: 1/1/4).
sonnyg121 2 years ago
Parã means paramount. The paramount vidyã of all vidyãs is parãvidyã. This parãvidyã, i.e. paramount vidyã, is brahmavidyã itself. For this very reason, this Upanishad commences by explaining the supremacy of brahmavidyã with the words, त्व्ब्रह्मविद्यां सर्वविद्याप्रतिष्ठाम् Brahmavidyãm sarvavidyãpratishthãm
sonnyg121 2 years ago
It is brahmavidyã itself that resides as the prestige and support of all vidyãs (Mundaka Upanishad: 1/1/1)
sonnyg121 2 years ago
The Bhagavad Gitã calls this adhyãtmavidyã. त्व्अध्यात्मविद्या विद्यानाम् Adhyãtmavidyã vidyãnãm (Gita: 1/32). Showing it to be a vibhuti it has placed it at the topmost position of all vidyãs
sonnyg121 2 years ago
The fruit that cannot be attained by any other vidyã, the fruit of moksha (liberation), can only be attained by this parãvidyã; this is the reason for its supremacy. In this way, what has been described in the shastras as brahmavidyã or adhyãtmavidyã has been presented here as parãvidyã.
sonnyg121 2 years ago
The other vidyã is aparã. Aparã vidyã means mundane knowledge, distinct and minor to parã. It is vidyã which is obtained without realization merely in the form of information. Even if someone has the four Vedas with their six angas at their fingertips, but if it is mere knowledge of words and has not been imbibed in ones life, and has not resulted in realization, then that knowledge, although it is of the shastras, is aparã.
sonnyg121 2 years ago
This vidyã can never destroy misery. This can be understood better from the example of Maharshi Nãrad. Maharshi Nãrad knew the four Vedas, the Itihãs scriptures, the Purãnas, the science of reasoning (logic), pitruvidyã (ancestral knowledge), science of the constellations, devavidyã, sarpavidyã and many other vidyãs
sonnyg121 2 years ago
Nevertheless, त्व्सोऽहं भगवो शोचामि तं मां भगवान् शोकस्य पारं तारयतु Soham bhagavo shochãmi tam mãm Bhagavãn shokasya pãram tãrayatu (Chhãndogya Upanishad: 7/1/3)
sonnyg121 2 years ago
O Gurudev! I am submerged in an ocean of misery. Please draw me out. Thus he acknowledged that he was miserable and asked to be freed from his misery.
sonnyg121 2 years ago
Two types of vidyã have been mentioned. Of them, the characteristics of parãvidyã, i.e. brahmavidyã are then described. Maharshi Angirã says
sonnyg121 2 years ago
त्व्येनाऽक्षरं पुरुषं वेद सत्यं प्रोवाच तां तत्त्वतो ब्रह्मविद्याम् Yenãksharam Purusham veda satyam provãcha tãm tattvato brahmavidyãm
sonnyg121 2 years ago
That by which both the entities Aksharam, i.e. Aksharbrahman, and Purusham, i.e. Purushottam, are known is called brahmavidyã (Mundaka Upanishad: 1/2/13).
sonnyg121 2 years ago
Here brahmavidyã does not just encompass knowing Parabrahman but it encompasses the principle of knowing both these divine entities Brahman and Parabrahman, i.e. Akshar and Purushottam. This means that if someone only knows the form of Parabrahman, or only of Aksharbrahman then that is not complete brahmavidyã. Both must be fully known with complete realization. Only then can that brahmavidyã be said to be complete.
sonnyg121 2 years ago
That is indeed why the rishis of the Taittiriya shãkhã (school) say, त्व्असन्नेव स भवति। असद् ब्रह्मेति वेद चेत्। अस्ति ब्रह्मेति चेद् वेद। सन्तमेनं ततो विदु!
sonnyg121 2 years ago
Asanneva sa bhavati, asad brahmeti veda chet, asti brahmeti ched veda, santamenam tato vidu! One who does not known the existence of Aksharbrahman has squandered his own existence, and one who knows the existence of Aksharbrahman, himself attains true existence (Taittiriya Ãnand Valli: 6).
sonnyg121 2 years ago
Maharshi Yãgnavalkya explains something similar to Gãrgi in the Bruhadarãnyaka Upanishad, त्व्यो वा एतदक्षरं गार्ग्यविदित्वाऽस्मिंल्लोके जुहोति यजते तपस्तप्यते बहूनि वर्षसहस्राण्यन्तवदेवास्य तद् भवति
sonnyg121 2 years ago
Yo vã etadaksharam Gãrgyaviditvãsminlloke juhoti yajate tapastapyate bahooni varshasahasrãnyantavadevãsya tad bhavati
sonnyg121 2 years ago
O Gãrgi! Without knowing Aksharbrahman, even if someone performs yagnas, or does austerities for thousands of years, they will only attain a perishable fruit [i.e. they will not attain an eternal fruit] (Bruhadarãnyaka Upanishad: 3/8/10)
sonnyg121 2 years ago
Moreover, त्व्यो वा एतदक्षरं गार्ग्यविदित्वाऽस्माल्लोकात् प्रैति स कृपणः Yo vã etadaksharam Gãrgyaviditvãsmãllokãt praiti sa krupanaha. O Gãrgi! Whosoever attains death without knowing Aksharbrahman is pitiful and lacking [because they will have to be born again] (Bruhadarãnyaka Upanishad: 3/8/10).
sonnyg121 2 years ago
In the same way, it is also clear that there is no chance for moksha (liberation) without knowing Paramãtmã. For example, it is said in the Yajurveda, त्व्तमेव विदित्वाऽतिमृत्युमेति नान्यः पन्थाः विद्यतेऽयनाय Tameva viditvãtimrutyumeti nãnyaha panthãhã vidyateyanãya. Meaning, knowing God is the only path for reaching Gods abode.
sonnyg121 2 years ago