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Sarvadnya Shri Chakradhar Swami - The Divine Light

Sarvadnya Shri Chakradhar Swami - The Divine Light
🙏 Dandvat Pranam 🙏

Sarvadnya Shri Chakradhar Swami, born in Gujarat, Karmabhumi in Maharashtra, the divine light of Sri Chakradhar Swami sustained Sanatan Dharma at a difficult time in Indian history by spiritual galvanization & healing of the Indic society at large. Temples in his honour existed even in Afghanistan at one time.

There are three paths which lead directly to establishing a relationship with God. According to the authority of Shree Mad Bhagavad Gita these paths have been designated as
Sarvadnya Shri Chakradhar Swami told his disciples that the lord takes avatars in all four yugas. Same was said by Shree Krishna Prabhu in Shree Mad Bhagavad Gita: “Dharma Sansthaapnaarthay Sambhavaami Yuge Yuge”

Accordingly, there is not a time in this world when an avatar is absent. But he told of only five of the innumerable avatars, namely: Shri Krishna, Shri Dattatreya Prabhu, Shri Chakrapani Prabhu, Shri Govindaprabhu, and Sarvadnya Shri Chakrdhar Swami (himself). Even knowing of one avatar, and walking on the path lightened by him, can lead to the ultimate bliss (moksha). There were only five, because these avatars fell in the Guru Parampara. Govindaprabhu was the guru of Shri Chakradhar Swami. Shri Chakrapani Prabhu was the guru of Shri Govindaprabhu. Shri Dattatreya Prabhu was the guru of Shri Chakrapani Prabhu. Shri Dattatreya Prabhu and Shri Krishna are not said to have another avatar as Guru.”

About Shree Chakradhar Swami
Haripaldeva was born at Bharavas (Bharuch,present day Gujarat) as the son of a king named Vishaldeva & his queen Mhalani devi. Haripaldeva died due to fever at the age of twenty at which point, a widely believed reincarnation of lord krishna named Shri Chakrapani Prabhu from Phaltan entered the dead body of Haripaldeva after which he revived. The thus reborn Haripaldeva was a greatly changed personality who would become known as Shree Chakradhar Swami.

Contribution of the Mahanubhav Panth to Marathi Literature
Sri Chakradhar Swami’s biography “Leela Charitra” written by his disciple Mahimbhatta is one of the first known works in Marathi literature; Also, Mahdaaisa, one of pant’s earlier devotees is considered to be the first Marathi poetess. One of the most important aspects of the philosophy propounded by him is asceticism. His fourfold teachings are: Non Violence, Celibacy, Asceticism and Bhakti.

Literature
Leela Charitra: Leela Charitra is thought to be the first biography written in the Marathi language. Mahimbhat’s second important literacy creation was Shri Govindaprabhucharitra or Rudhipurcharitra, a biography of Swami’s guru, Shri Govind Prabhu, in the form of 325 deeds. This was probably written in 1288, soon after the death of Shri Prabhu.
Satigranth: It was Nagadeva who systematized Mahanubhava. Mahadamba was a leading poetess of the movement. Besides Leelacharitra, Keshobas alias Keshavrajsuri has collected the Swami aphoristic vachans or actually spoken words, known as Sutrapath which is always on the lips of the follower of Mahanubhav.
Keshavrajsuri translated the some of “deeds” from Leelacharitra into Sanskrit in his work called “Ratnamala”. Similarly he has written in Sanskrit Dristantstotarm based on Dristantpath. The first Acharya of Mahanubhava Sect is Nagdevachrya or Bhatobas. His biography was written by Narendra and Bhaidevbas in about 1308.

There are seven works which have been written are known as satigranth and they are accepted by the followers of the sect. These are:
  1. Narendra : Rukaminiswayamvara (1292)
  2. Bhaskarbhat Borikar : Shishupalvadha (1312)
  3. Bhaskarbhat Borikar : Uddhavgita (1313)
  4. Damodar Pandit : Vachhaharana (1316)
  5. Ravalobas : Sahayadrivaranana (1353)
  6. Narayanbas Bahahaliye : Riddhipurvarnana (1418)
  7. Vishvanath Balapurkar : Janaprabodh (1418)

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  • Author: Dandvat
  • Posted on: 2016-03-31 08:00:00
  • Tags: Shree Chakrdhar Swami, Knowing Mahanubhav Pantha, Leela Charitra, Panch Krishan Avatar
  • Post ID: 1459391400

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Shree Chakardhara Swami ji said By doing the Seva-Dasya-Bhajan-Pujan of these four means Sthan-Prasad-Bhikshuk-Vasnik you can outreach me

Shree Chakardhara Swami ji said B...

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It is very necessary to remember and recall the name of Prabhu ji according to the rituals as explained in the Bhramvidya Shashtra. Take the silent place and do the smaran there. While remembering the Prabhu ji, you must be directly associated to the god. Try to remember the way in which you can actually feel the things happening during that time. Flashback the things as they are going now.

It is proven that Smaran is the only way to get closer to the ultimate spirit called Lord. While doing the smaran, remember that your posture must be straight and your eyes must be half closed and pointing towards straight. Buzz in the little louder sound, such that your body can feel the positive vibes of that word. The best time to do the smaran is in-between 03:00AM to 06:00AM.

Shree Chakardhara Swami ji usually says “Wake early in the morning” - “पश्चात प्रहरी उठीजे”
A leela associated to the Shree Chakardhara Swami Ji:
While proceeding to the north direction, all the pantha members were very sad and they asked Prabhu ji in very sad, depressed and weeping tone “Swami, where we will go in your remembrance. How do we do it?”

Then Swami ji replied: Naam, Leela and Murti Cheshta, remembring the lord in these way and doing the Seva-Dasya-Bhajan-Pujan of these four means Sthan-Prasad-Bhikshuk-Vasnik you can outreach me. After giving direction Prabhuji appointed Nagdev Aacharya for the Seva of Panhta (Mahanubhav Pantha) and leaved for the north.

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Theory of Swami Shree Chakardhara for Karmas and Liberation

Theory of Swami Shree Chakardhara...

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Swami Shree Chakardhara depicted a theory about Karma, whatever we perform daily is a Karma. Jeevs are naturally a doer, Jeevs can’t even rest a while without doing a deed. Jeevs are very helpless by his nature and too much strong if he remembers who is his Parmeshwara.

Swami Ji’s theory is well explained and clear about the Karma. According to Swami Ji, Karmas are not always physically performed. Sometimes karmas are our thoughts and words also. Jeevs are doing karmas every second, even in any form like talking, walking, sleeping, eating, thinking and all the basic activites.

Origin of Karmas It has already been explained that in the first three creations, the jeevs prepared for the performance of deeds and in the fourth creation the deeds performed became rewardable. Now, in this the role of Devtas began. Devtas are ordered to give rewards to the jeevs. Since jeev can't reward himself so Devtas as an examiner takes charge to reward the Jeevs, but on the top, the Parmeshwara is holding the charge of Principal. Only by his grant, the Devtas give rewards to Jeevs, positive or negative both by deeds.

Three stages of Karmas Swami Ji explained the cause of Karmas and now he is explaining the three stage of Karmas. A single karma is performed by a process. These stage of Karmas are:
1️⃣ Thinking: This is the very first process, whatever jeevs want to perform, he thinks for that.
2️⃣ Speaking: After thinking and assuming, Jeevs secondly speak for that.
3️⃣ Acting: Very last, after speaking jeevs act for that physically.

Since all the karmas are performed by jeevs, but there is a hidden force working inside. The hidden force have coated a layer of dust on the jeevs. Actually, the karmas are the bondages and the real hurdle in the path of liberation. Jeevs can’t attain bliss without leaving the greed of karma.

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Three gates leading to the hell of self destruction: Bhagavad Gita, Chapter XVI, Verses 21

Three gates leading to the hell o...

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|| त्रिविधं नरकस्येदं द्वारं नाशनमात्मन: ||
|| काम: क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ||
|| tri-vidhaṁ narakasyedaṁ dvāraṁ nāśhanam ātmanaḥ ||
|| kāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet ||

There are three gates leading to the hell of self-destruction for the soul - lust, anger, and greed.

Therefore, all should abandon these three:
  • Lust (Kama): Beyond just physical desire, this represents an obsessive craving for sensory gratification. It creates a cycle of never enough, leading to frustration when the high inevitably fades.
  • Anger (Krodha): Often the byproduct of frustrated desire. When we don't get what we want, anger flares up, destroying our ability to think rationally and damaging our relationships.
  • Greed (Lobha): The bottomless pit. It convinces us that our worth is tied to what we possess, ensuring we remain eternally dissatisfied regardless of our success.
Source: Bhagavad Gita, Chapter XVI, Verses 21.

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Past and Present - perceptions of mind: Bhagvad Gita, Chapter V, Verses 14

Past and Present - perceptions of...

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Question : Did Lord Krishna say anything about?
Why do we take birth, if we have to die later?
That is a million dollar question, without any clear cut logical answer.

1. Only thing Lord Krishna said is that people take birth due to their past karmic debts incurred during their last birth (incarnation).
2. Each of us are responsible for our birth. God has nothing to do with that.
3. We continue this cycles of birth and death, until we exhaust all our karmic debt and then we attain salvation.
4. Lord Krishna said: God does not decide what each person should do, nor he induce people to act, nor does he create fruits of any action.

Each person acts according to his/her Vasanas (Past and present perceptions of mind)

Source: Bhagavad Gita, Chapter V, Verses 14.

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Bhagwan Shree Krishna and the universe in his mouth

Bhagwan Shree Krishna and the uni...

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One day, while playing in the fields, little Krishna secretly ate mud. His friends went and told Yashoda about this. When Krishna returned home, Maa Yashoda caught Krishna by his ears and scolded him for putting dirt in his mouth. Krishna promptly replied that he had had a fight with his friends in the morning and to take revenge they were all lying and that Yashoda shouldn't believe them. He said that she was being unfair as she believed them instead of believing her son.

Yashoda ordered, If you have not taken any mud, then open your mouth. I shall see for myself.

Krishna obediently opened his mouth. But when Yashoda peered into his mouth, she was wonderstruck. She saw the entire universe: the mountains the oceans, the planets, air, fire, moon and the stars in his small mouth. Yashoda was stunned and began to wonder whether she were dreaming or actually seeing something extraordinary. She fell on the ground, unconscious.

When she recovered, she realised what had happened. The Lord Almighty, in all his glory, was before her very eyes. It was little Krishna, the incarnation of Vishnu. Yashoda took the little boy on her lap and hugged him and cried with joy.

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Leela Charitar is the literature defining the life of the Lord Shree Chakardhara Swami

Leela Charitar is the literature ...

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Maharashtra the epicenter. While touring the omniscient Lord Shree Chakardhara Swami Ji arrived in Maharashtra and created a number of leelas, because of these reasons this is a place of pilgrimage in Maharashtra. To learn more about these mystrical leelas of Lord Shree Chakardhara you will read the book entitled “Leela Charitar”. Beside this, the pujniey guru ji or the Mahatmas will help you to understad this Mahan Granth.

The followers of Lord Shree Chakardhara Swami Ji are Nagadevacarya, Maimabhatta, Baisa and Mahadaisa. These have taken the charge to direct the bhagats after the departure of the Lord towards the North direction.

Now, for the promotion and cultivation of the pantha, the Shree MadBhagwad Gita is the prime cult. Leela Charitar is the literature defining the life of the Lord Shree Chakardhara Swami.

Few of the most important literature of Pantha are as below:
🌸 Rukhmini Swayambar - Narendra Bhatt (1292).
🌸 Shisupala Vadh - Bhaskar Bhat Borikara (1312).
🌸 Uddhava Gita - Bhaskar Bhat Borikara (1313).
🌸 Sayhyadrivarnana - Ravalobasa (1353).
🌸 Riddhapura Varnanan - Narayanabasa (1418).
🌸 Vacchaharanam - Damodhara Pandit (1316).
🌸 Gyaan Prabodha - Vishwanath Balapurkar (1418).

Literatures of Mahanubhava Pantha are too famous in the Marathi Language and in the history of Marathi it is too vast.
The first biographer, sutrakara, grammarian, the first commentator, mahabhasyakara, writer, first sastratikara, the first prameyakara, the first stanza creator, the first bandakara. This is not the end, the very forst Poet of the Marathi is even from the Mahanubhava Pantha. Similarly in this way the people of Mahanubhava Pantha have played tremendous role in the history of Marathi and Maratha Samaj.

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