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Sri Yukteswar spent a great deal of time in the next several years in the company of his guru, often visiting Lahiri Mahasaya in Benares. In 1894, while attending the Kumbha Mela in Allahabad, he met the guru of Lahiri Mahasaya, Mahavatar Babaji, [12] [13] who asked Sri Yukteswar to write a book comparing Hindu scriptures and the Christian bible.
Ramanand Swami was the guru of Swaminarayan. [citation needed] Swaminarayan left his home at age 11 on 28 June 1792 after the death of both his parents. He began a journey across India that took 7 years 1 month and 11 days. [citation needed] He took the name Nilkanth Varni while on his journey.
Guru Teg Bahadur's death provided the impetus for his son, the tenth Guru Gobind Singh, to impose an outward form of Sikh identity as well as pride in his father's martyrdom. [12] To avoid fear and demoralization, he instituted a new Sikh order called Khalsa, founded on discipline and loyalty, and martyrdom became one of its foundations ...
The Granth was compiled three years after the guru's death and it was Mata Sundri, the widow of the guru, who asked Bhai Mani Singh, a contemporary of the guru, to collect all the hymns composed by the guru and prepare a Granth of the Guru. However, the narrative of Bhai Mani Singh being the collector and compiler of Guru Gobind Singh's ...
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Vishnujana Swami (IAST: Viṣṇujana Svāmī; June 2, 1948 - March 16, 1976), [1] born Mark Stephen D'Atillo, was a disciple of A. C. Bhaktivedanta Swami Prabhupada, and a sannyasi within the International Society for Krishna Consciousness (commonly known as the 'Hare Krishnas' or ISKCON) who disappeared in 1976.
It further states that his parents called him Ramu, that their home was a meeting place for poets, musicians, and philosophers, that wandering ascetics and holy men received free food and lodging at their home, and that their presence influenced Satchidananda. [2] He studied at an agricultural college. [3]
For example, the following hymn of Ravidas, present in Guru Granth Sahib, support such claims where he rejects Vedas and the belief that taking a ritualistic bath can make someone pure. One may distinguish between good and evil actions, and listen to the Vedas and the Puranas , but doubt still persists.