Swami Narayana Followers go where?

[vijay]

That would be nice I would ask him to come now.

[Guest guest]

Here I am /images/graemlins/smile.gif Thank you for the invitation Vijay

[Guest guest]

hi im bharat from belgium,

how r u my family is swaminarayna follower so makes me one.

anywyas i m open to all believes. i personally luv krishna and adore him what about you?

well basp is bochanwasi akshar prushotam santhsa.

it is a swaminrayana new religoin from 18 so00 s

well if u want to know more pl llok at the site

or mail me ill send u more sites add or address of temples worldwide ok

i have contact with uk london teple in neason so if u want to meet the sadhus ai can arrange them to meet u ok?

bharat

[Guest guest]

BAPS is wrong to follow. This is not where the main principles of Lord Swaminarayan lay.

[Guest guest]

this is the problem with hindu's they all try to better each other, if one buys a house,the next will try to get a bigger house-sadly this is 'the hindu way' trying to criticise each other to make themselves or their belief sound superior. The fact is, as hindus should all work together. The swaminarayans dont have an issue with lord krishna, and in the shikshapatri,lord swaminarayan has quoted to say that all dev devi's should be held in high regard and if you pass any religious shrine, you should bow down (namaskaar) out of respect. Therefore i cannot understand why some ignorent people are quite prepared to write off swaminarayan, without evenfully reserching the topic, either you feel threatened or are damn right rude to acknowledge the fact that there might be a higher lord than the one your worshipping.

With Lord swaminarayan being the last avtaari to grace our earth,it was difficult in them days to proclaim that you are God. Even in Shri Krsna's time, it was hard for many if any to accept that he was god. It was only through the realisation of the devotees that god was recognised in his form as Shri Krsna. Only a handfull of people believed Krsna as god in his lifetime. These were mainly Uddhavji, Arjuna, Yashoda maiya and the Gopi's. Apart from this,who else recognised Lord Krsna as God?? NOt many,otherwise the advent of mahabharat would not have occurred.

In the same way when God is on this earth, you can appreciate the fact that it would be hard,if not impossible for anyone to proclaim they are god. When shri krishna was around,i'm certain the godhead worshipped at this time was Ramchandra bhagvan and hence,it would have been wrong for shri krishna to openly claim he is god,if anything he would have been frowned upon. The only time krishna revealed his true self was to arjun. In the same way,Lord Swaminarayan couldnt openly claim he was god as this would have caused social uproar. It was revealed in the Vachanamritam ( words spoken by Lord Swaminarayan in his assemblies) very subliminally that he is the form of god. And more importantly, though the experiences of devotees, these words were proven.

Look what happened to jesus when he claimed he was son of god!!so there you go, because we are living in the fabrication of society we have to abide by its rules, even if you are a spiritually elevated soul. So like i said earlier it is wrong to dismiss anything,unless proven.

If any of you would like evidence in the form of literature, quotes from the purans etc.. i am more then willing to answer any questions posed, please leave details of discrepency and i will mail you back.

I can get the answers. The other point to consider is that even though lord Swaminarayan quoted Krsna as the cause of all manifestations, why did so many people accept lord swaminarayan as supreme god in his own lifetime. He had 500 paramhansas that gave up their householder lives to become saintlike peopleobserving eight fold celibacy and giving uppleasuresof women and wealth?? On top of that there are lists of people from the days of lord swaminarayan who firmly believed him to be god. This didnt happen in any othr avtaars of God, they were realised mostly after they were gone. So all this must mean something email Bhadmash@hotmail.com

[vijay]

Philosophical debate has been engaged in since the time of vyas to sankarcharya etc its a part of "hinduism" theres a whole scripture dedicated to debate, I wont go over your arguments as they've been addressed on this thread over and over again.

 

"If any of you would like evidence in the form of literature, quotes from the purans etc.. i am more then willing to answer any questions posed, please leave details of discrepency and i will mail you back.

I can get the answers. "

 

Anyway if you have any idea where i can get a critical edition of the skand purana i would be grateful the internets no help )-:, that would be a good starting point.

Also if its possible to get the verse in sanskrit or with diacritic marks else its tough to trans-literate, (thats what ive been told when i tried to get the verse translated).

Thanks.

 

 

[vijay]

I found the verse on the net but with a specifyed edition of where it was found which is different, can you tell me which edition of the skand purana the one you found is from.

 

http://216.92.85.60/encyclopedia/Swaminarayan/

 

Sahajanand Swami (Swaminarayan) was a Narayana and Krishna bhakta considered by his followers to be Narayana Himself, Rama, Krishna, etc. being his avataras. Swaminarayan sampradaya stems from the Ramanuja sampradaya, which holds Lord Narayana to be supreme and Krishna to be an avatar.

 

In his main work called Shikshapatri (108) he writes:

 

"That ishvara is Shi Krishna who is PraBrahma Bhagwan Purushottam and our most cherished deity (istadeva). He is worthy of being worshipped by us all (upasya). He is the cause of all manifestations and incarnations."

 

Commenting on this verse, Shatanand Muni writes in Arthdipika (Shikshapatri Bhashya): "That live (saakshat) God (bhagvan) Krishna who is above kshar and akshar, appeared from Bhakti through Dharma as Swaminarayan; assumed a human body on the earth like a dramatist (natta). That Krishna whilst observing the (human) dharmas of an Acharya speaks in third person (parokshavann) but that Krishna is none other than Himself."

 

This verse is used to prove his Godhood:[1] 43

 

Dharmadeva tada murtau, narnarayanatmana

Pravrte-pi kalau Brahman! Bhutvaham samago dvijaha

44

Munishapannrutam praptam, sarshim janakaatmanaha

Tato-vita gurubhyoham saddharmam sthapayannaja

with this translation: “When the asuras who were killed by Myself and Arjuna begin to spread wickedness on earth, I will be born in a Brahmin family to Dharmadev and Murti from Nar Narayana. I, with many other rishis, will receive a shaap (curse) from a Muni to come on the earth to a Samved Brahmin family to protect the religion from evil gurus and rulers.” (Vasudeva Mahatmya 18.43-44 of Skanda Purana, Vishnu Khanda)

 

The complete reference in the Venkatesvara edition of Skanda Purana is 2.9.18.43-44 (2.9 is Vasudeva Mahatmya):

 

43

dharma-devaat tadaa bhaktaad

aham naaraayano munih

janisye kosale dese

bhuumau hi saamago dvijah

44

muni-saapaan nrtaam praaptaan

rsiims taata tathoddhavam

tato 'vitaasurebhyo 'ham

sad-dharmam sthaapayann aja

It is mentioned that he will establish sad-dharma; but there is no name of a mother (if her name was "Bhakti", then the word bhaktaad cannot refer to her, because this is the ablative singular ending of a masculine noun; for bhakti it would have to be bhaktyaah or bhakteh); Kali_Yuga is not mentioned.

 

43 "From Dharma-deva, then, from the devotee, I, Naaraayana-muni, shall take birth on this earth, in the land of Kosala, indeed, as a braahmana, a singer of the Sama Veda." 44 "O Brahma, when cursed by a muni, some rsis take birth as human beings, I will protect them from the demons and I will establish the principles of religion."

 

[Guest guest]

"aham naaraayano munih

janisye kosale dese

bhuumau hi saamago dvijah

44

muni-saapaan nrtaam praaptaan

rsiims taata tathoddhavam

tato 'vitaasurebhyo 'ham

sad-dharmam sthaapayann aja "

 

Bhaktaad is referring to Dharma as His bhakta in your version.

birth as Samvedi Brahmin in Kosal Des as Narayn Muni because of a curse from a Rushi is STILL specified. Please explain that mr swaminarayan hater

[vijay]

"Guest"

The above is not my version or translation, its something I found which has a different verse to what was orignally given at least this verse can be tracked down as the edition is given, Ive asked for where the original verse comes from what edition etc, if you know this then let me know, useful to also provide the actual sanskrit or verse with diacritcs. Anyway ive asked for any help that can be given to track down the critical edition as stated above if you can then please do so, so proper verification can take place.

 

PS. Im not a swaminarayan hater, this is a forum and ive questioned whether he is above krishna like it is claimed by his followers, this verse still does not provide proof of that, but may at least validate an avtar or saktiavesh avtar if true.

[Guest guest]

Is Swaminarayan a proselytizing faith? Do they do missionary work?

[Guest guest]

You are right.

[Guest guest]

you are wrong!

ISKCON definitely is

[Guest guest]

Hello Everyone,

 

I have read this forum throughout, I am a new ISKCON devotee.

 

from what I have learnt, I know that actually the Bhagavad Gita was not first spokent to Arjun on the battlefield of Kurukshetra. Actually, as Krishna mentions, that he first spoke the Gita to the Sun God and it was thus passed down, which can be traced down to Srila Prabhupada.

 

My question is, when did the Shikshapatri originate from and why is it teaching a summerized message of the Gita. It seems as though the supreme personality of Godhead could not find any new material to write about.....? My point being that i feel Swaminarayan was actually a great vaisnava. As far as i know, Swaminarayan only wrote the Shikshapatri which teachs Krishna worship and the second scripture Vanchamruta was written by his disciples. Therefore is it not logical to presume that his disciples put the guru on the platform of God...?

[Guest guest]

the vachnamrut was as you said written by 4 Parahmansas, but was it full checked by Swaminarayan to be true and authentic to what he taught. Therefore it should be regarded with the same respect as the Shikshapatri.

[Guest guest]

The Swaminarayan followers believe that they go to Akshardham. There is no difference between Akshardham or Golok. If there is one God, there is one ultimate abode. Just as Ram, Krishna Vishnu, Swaminaryan are only one, Akshardham and Golok are one and the same. In the Vachnamrut, Akshardham is described as being located in the centre of Golok. Just as the area where the murtis are in the temple (sihasana), is part of the temple, Akshardaham is and part of Golok. Do not make the mistake of trying to use imperfect minds to understand perfection.

 

Cheers.

[Guest guest]

what is Vachnamrut

[Knowlard]

 

what is Vachnamrut

 

Vachanamrut

The Holy Scripture of the Swaminarayan Sampraday. A historical collection of 262 spiritual discourses delivered by Lord Swaminarayan in the Gujarati language. It is a catechism, filled with infallible logic, startling metaphors and analogies, and divine revelations that provide philosophical and practical answers to the mysteries and questions of life:

 

 

• How to overcome depression
• How to cool down anger
• How to remove ego and jealousy
• How to develop faith
• How to recognize a true Guru
• How to realize God

Every discourse is preceded by the exact description of place, time and atmosphere.

 

Glory of Vachanamrut

"This spiritual talk is the essence

which I have extracted after listening to every word

written for salvation in the Vedas, Purans

and all other scriptures of this world.

It is the ultimate Secret, the Essence of essence.

And those who have attained salvation in the past,

those who shall attain salvation in the future and

those who are striving for salvation now,

for all of them

this talk is their Lifeline!"

Lord Swaminarayan in Vachanamrut Gadhada II-28

 

 

Essense of Vachanamrut

 

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

[Knowlard]

 

Gems From Vachanamrut

Vachanamritram' is the quintessence of the Vedas, the Upanishads, the Vedant Sutras, the Bhagawad Geeta and other Scriptures. It is the book of the nectarine words of Lord Swaminarayan. It is a revealed text in as much as the words have come straight from the mouth of Shree Swaminarayan who was the Ultimate Reality Himself.

It is in the form of dialogues between the disciples and the Lord in the general assembly of His followers at different places like Gadhada, Sarangpur, Kariyani, Loya, Panchala, Ahmedabad and Vartal. There are 262 talks in all, compiled and edited by four of His eminent saints, namely, Muktanand Swami, Gopalanand Swami, Nityanand Swami and Shukanand Swami. In the entire volume it would be difficult to find a single word that is redundant or out of place, or a thought that is unnecessary or out of keeping with the plan of salvation unfolded in the scriptural text.

It is the very first book in prose in Gujarati language. It is outstanding among the religious classics of the world.

One peculiarity of the book is that every one of these talks is prefaced with a short pen-picture of Shree Swaminarayan, with the precise record of the date, place and time of the discourse, thus bearing out the historical testimony. Shree Swaminarayan has referred to Himself as the Supreme Godhead in the Vachanamrut.

The philosophy of Akshar and Purushottam is rooted in the Vedas, the Shrutis and the Smritis. It has therefore a divine fragrance and magnetic attraction. This is the path of dedicated devotion which demands persistent spiritual endeavour in life.

God

 

The divine form of God is like the philosopher's stone, which gives one the desired fruits. (Gad. I-1)

 

One who believes that God is formless and abstract is the worst sinner, even worse than one who has committed the five great sins. There is no atonement prescribed for this sin. (Gad. II-39)

God incarnates on the earth in human form only for fulfilling the desires of His beloved devotees. He also, simultaneously, redeems an infinite number of Jivas and establishes dharma.(Kar. -5)

God always possesses a divine form and, while residing in His divine abode Akshardham, He appears in millions of macrocosms. (Vartal-13)

Purushottam who transcends Akshara is the cause of all avatars (incarnation), who emanate from His divine form, and revert to Him after completing their mission on earth. (Gad. II-13)

The divine form of Lord Purushottam visible here before you and the divine form seated in His divine abode Akshardham are one, and there is absolutely no difference in these twin forms. They are one. This Purushottam visible here is the controller of all, including Akshar, is the Lord of all Lords, the ultimate cause of cosmic evolution, and is transcendentally the Supreme One. From Him all incarnations emanate and in Him finally they merge. He is the ultimate God who only should be offered implicit devotion with Ekantik bhav. The previous incarnations who have emanated from this divine form by His will are also to be honoured with due worship.(Gad. III-38)

God is one and unparalleled. Many released souls have attained the redemptive virtues of God, yet they cannot attain that transcendental status of God. He is unparalleled as He is God sui generis. (Gad. III-39)

When God descends on earth for the redemption of the Jivas and assumes human form, His divine abode Akshardham, the released Jivas and His full-fledged Lordship, all descend on earth. (Gad. I-71)

Akshar Brahman

 

(Earth, water, fire, wind, space, egoity, Mahat, Pradhan Purush, Prakriti Purush) Akshar Brahman is the cause of all these tattvas. And that Akshar is the dwelling place of Lord Purushottam....and also possesses a divine form.(Gad.I-63)

 

The Jiva seems to be more luminous in the disc of flesh in the heart and less throughout the body where it is felt immanently. This is how the Jiva resides in the body. And within the Jiva, Parmatman resides as the witness. (Gad.III-4)

The scriptures proclaim that the Jiva by nature is conscious, all powerful, and is enwrapped by avidya or the causal body. Just as a magnet attracts iron, similarly, the Jiva has the inherent nature to be attached to gross and subtle bodies. And being enwrapped by avidya, he identifies himself completely with his physical body, forgetting his original form, viz. the Atman. (Gad. II-66)

When the Jiva is released from the bondage of ignorance, he loses contact with the three bodies and assumes his original form, which is chaitanya and sattaaswarup. In the divine abode of God, he gets the form of chaitanya prakriti or suddhasattva, separate from the eight evolutes of Prakriti; viz., earth, water, fire, wind, space, manas, buddhi, and ahankar. (Gad. II-66)

Deep Attachment To God And His Brahmanised Saint:

 

One who is deeply attached to God and His brahmanised saint has in great abundance realised satsang as the only sadhana for ultimate redemption. (Gad. II-54)

Satsang (Company of Saintly People):

 

The divine contact of a God-realised saint is like the magic stone and the tree which gives the desired fruits. (Gad. I-14)

 

By cultivating the contact of a God-realised saint, who sincerely observes the five holy injunctions, the force of Bhakti flourishes. (Gad. I-29)

It is by the contact of a God-realised saint that the ego and the attachment towards the body and the relatives of the physical body dissolve, and a deep attachment towards God develops, which consolidates an unflinching devotion to God in one's heart. (Gad. I-8)

One who with purity and love dedicates himself to this satsang will be redeemed of all his sins and will experience Brahmic bliss in this very life. (Sar.-9)

If you cannot fully engage your mind in meditational thoughts of God, you should firmly resolve to remain in the company of a saint possessing the attributes of Dharma, Jnan, Vairagya and Bhakti. (Gad. II-48)

If a man desires to be redeemed, he should be attached to this Holy Fellowship with no worldly desires. (Gad. I-70)

Redemption:

 

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)

One who desires to be redeemed should cultivate animosity with his mind. (Vartal -1)

The knowledge of the divine form of God and also of His infinite powers and Lordship is the only supreme sadhana by which one can attain moksha. (Gad. I-57)

One who has fully known the manifest human form of God is said to have attained ultimate salvation. (Kar.-7)

[Knowlard]

Akshardham means the eternal, divine abode of the supreme God, the abode of eternal values and virtues of Akshar.

Akshar has been held as the sustainer and all-supporter of the millions of macrocosms.

Akshar owes his greatness to Purushottam (Parabrahma), as Akshar is controlled by Parabrahma as its shariri. Akshar as the Atma of all the atmas (the Soul of all the souls), possesses unitive consciousness with Parabrahma, yet is conscious of his dependence upon Purushottam (Parabrahma).

 

Bhagwan Swaminarayan upheld Akshar (Brahma) and Purushottam (Parabrahma) as separate entities, and defined their relationship as: Akshar (Brahma) is related to Purushottam (Parabrahma) as drashya-drashta, sharir-shariri and niyamya-niyamak. Parabrahma pervades, controls and subdues Akshar.

 

Akshar (Brahma) is the divine abode of God (Parabrahma), serving God in two ways. As the divine abode, Akshar supports Purushottam and the infinite number of released souls; and as His choicest devotee, Akshar serves Purushottam (God) in revealing His infinite greatness and glory. Akshar is beyond maya or prakruti and is savayav i.e. having a divine body.

 

One desiring ultimate redemption should identify himself with Brahma (Akshar) and worship Parabrahma (Purushottam) as his God, upholding the ideal of swami-sevak bhav (master-servitor relation)

Hence, Akshar is:

1) 'Imperishable'. Second-highest of the five eternal entities; i.e., transcends everything except Purushottam. Also referred to as Aksharbrahma or Brahma. The other four eternal entities: jiva, ishwar, mãyã, and Purushottam.

2) In his personal form, Akshar serves Purushottam in His abode, Akshardhãm, and manifests as His ideal devotee, the Satpurush, on earth. Both forms are human in appearance.

3) In his impersonal form, Akshar is the abode of Purushottam, called Akshardhãm. See: Akshardhãm.

4) In his all-pervading anvay form, Akshar is called Chidãkãsh {Gadhada I-21; I-46; I-65}. See: Chidãkãsh.

Akshardhãm

The highest abode. The divine abode of Purushottam Bhagwãn Swãminãrãyan, where He is forever seated before countless muktas, who have attained qualities similar to those of Akshar {Vachnamrut Gadhada I-21}. The impersonal form of Akshar.

Chidãkãsh

Formless and pure chaitanya form of Akshar {Gadhada I-21.7}. By nature, it is the all-supporting and all-pervading ãkãsh, extremely luminous, not subject to change and eternal, within which Purush and Prakruti undergo their states of expansion and contraction. Also known as Brahma. Although the term Chidãkãsh is sometimes abbreviated as ãkãsh, it is not to be confused with the ãkãsh evolved from tamogun, which is one of the five gross elements and which undergoes creation and destruction {Vachnamrut Gadhada I-46.5,9,10}.

<TABLE cellSpacing=0 cellPadding=0 width=615 border=0><TBODY><TR><TD width=26 background=images/left.jpg></TD><TD width=563 bgColor=#fdf2ed>

|| The Vastness of Akshar ||

“… Countless millions of brahmãnds dwell like mere atoms in each and every hair of that Akshar. It is not that those brahmãnds become small compared to Akshar; they still remain encircled by the eight barriers. Rather, it is because of the extreme vastness of Akshar that those brahmãnds appear so small…”

 

[Vachnamrut Gadhadã II-42]

 

</TD><TD width=26 background=images/right.jpg></TD></TR></TBODY></TABLE>

[Knowlard]

 

Hello Everyone,My question is, when did the Shikshapatri originate from and why is it teaching a summerized message of the Gita. It seems as though the supreme personality of Godhead could not find any new material to write about.....? My point being that i feel Swaminarayan was actually a great vaisnava. As far as i know, Swaminarayan only wrote the Shikshapatri which teachs Krishna worship and the second scripture Vanchamruta was written by his disciples. Therefore is it not logical to presume that his disciples put the guru on the platform of God...?

<TD width="30" background="../images/leftback.gif"></TD><TD width="555" background="../images/centerback.gif">

Shikshapatri is the sacred book of ethics. Its 212 spiritually potent verses in Sanskrit carry the essence of Hindu moral codes for everyday life...From the basics of hygine, how to meditate, whom to honor, whose company to avoid to the highest ideals of devotion. The Shikshapatri, originally written by Lord Swaminarayan on 11 February 1826 CE (Maha sud 5, 1882 VS), is read daily by the Swaminarayan devotees. Apart from practical spiritual guidance, it provides guidelines on every aspect of life - familial, financial, managerial, social, ecological, and even health and hygiene.

Shikshapatri Verse 203: "I have described briefly dharma for all My disciples. To learn them in detail, they shall refer to the shastras of our Sampraday."

 

'Vachanamritam' is the quintessence of the Vedas, the Upanishads, the Vedant Sutras, the Bhagawad Geeta and other Scriptures. It is the book of the nectarine words of Lord Swaminarayan.

It is in the form of dialogues between the disciples and the Lord in the general assembly of His followers at different places like Gadhada, Sarangpur, Kariyani, Loya, Panchala, Ahmedabad and Vartal.

There are 262 talks in all, compiled and edited by four of His eminent saints, namely, Muktanand Swami, Gopalanand Swami, Nityanand Swami and Shukanand Swami and re-read by Lord Himself, thus authenticating the Holy Book.

One peculiarity of the book is that every one of these talks is prefaced with a short pen-picture of Shree Swaminarayan, with the precise record of the date, place and time of the discourse, thus bearing out the historical testimony.

</TD>

[Guest guest]

 

Prabhu in your post I didn't see Krishna name mentioned even once. Are you from Baps?

 

 

 

Sri Uddhava is? He is the greatest devotee of Lord Krishna. And your Acharya is called Swami-Narayana. So I hope you see the obvious connection. You have made Guru into God. I think according to Sastra BAPS is some kind of apa-samspradaya. You cannot equate Guru with Krishna. And there is no such thing as Akshardham in the middle of Goloka. Goloka is the middle. There is no need for anything to be in the middle of it. Complete nonsence. Hare Krishna. /images/graemlins/smile.gif

 

jay satchitanand

 

i'm a follower of the original swaminarayan sampradaya not baps

 

swaminarayan bhagwan was an incaranation of krishna. i do not know why you don't believe this. maybe bacause swaminarayan is not mentioned in bhagvad gita. but why should it?

 

In Bhagwat Gita Lord Krishna says to Arjun "When dharma (righteousness) is suppressed and Adharma (non righteousness) prevails, I will take birth upon this earth. I will come in order to offer salvation to mankind, destroy that which is evil and also to establish Bhagwad dharma (Practice of Religion in accordance with Vedas and Purans), upon this earth. I will incarnate in all four yugas (epochs of time) i.e. Satya, Treta, Dwarpa and Kali."

 

so swaminarayan is an incarnation of krishna there is no difference between them. i don't care if you believe this or not as long as you are believing in god and following his wishes.

 

swaminarayan has given many lectures which are compiled in the vachnamrut.

if you read this you will notice the philosophy of swaminarayan is exactly same as ved, bhagvad gita etc.

[Guest guest]

There are 262 talks in all, compiled and edited by four of His eminent saints, namely, Muktanand Swami, Gopalanand Swami, Nityanand Swami and Shukanand Swami and re-read by Lord Himself, thus authenticating the Holy Book.

 

 

 

let me correct you here

 

there are 273 lectures and five great saints wrote the vachnamrut - Muktanand Swami, Gopalanand Swami, Nityanand Swami, Shukanand Swami

and BRAHMANAND SWAMI

[Guest guest]

 

jay satchitanand

so swaminarayan is an incarnation of krishna there is no difference between them.I don't care if you believe this or not as long as you are believing in god and following his wishes.

You can not say that. Krishna is God, Swaminarayan is Guru, period. Do not confuse the two. There is no proof he was and incarnation of Krishna. Stop turning Guru into God.

 

Worship Krishna alone!

[gHari]

http://vedabase.net/sb/1/3/28/en

[Bhakta Don Muntean]

good grief [and YOU know what I mean]