Highlights of Lord Prannathji’s Divine wisdom

  1. Peheley aap pehchano: Self-realization or Atma-pehechan is the Ultimate Human Quest. Self-realization can only be achieved through God-Realization or ParBrahmn Pehechan. Eternal Bliss or Nijanand in the Abode (Paramdham) of the ParBrahmn (Aksharateet) is the Ultimate fruit of this quest.
  1. Mankhey deh akhand fal paayiye: The birth as a human being is a very special opportunity for eternal liberation from the bondage of ignorance or Maya. Jiva’s permanent liberation from the cycle of birth and re-birth is true mukti or moksh. True Nijanand lies even beyond mukti.
  1. Par-Brahmn toh puran eak hei: One God – One Ultimate Reality: The Supreme Truth God (ParBrahmn) is only ONE. In its true sense, the addresses such as Par-Brahmn, Puran-Brahmn, Uttam-Purusha, Prannath, Aksharateet, Sachidanand, Jehovah and Allah or Khuda are for the One Supreme Truth God1.
  1. The One God is beyond all the deities, avatars (gods), angels, beyond all names, and boundaries of cultures and languages. Realization and worship of One God (Aksharateet Parbrahmn) is essential to achieve the Ultimate Quest of Self-realization.
  1. The One God Aksharateet is beyond all genders: God has been mainly addressed as a personal God or ‘He’ in the Holy KS. However, that Supreme Reality is beyond all genders such as ‘He,’ ‘She’ or ‘It.’ Thus, the God of Kuljam is not just a personal God; He is an Impersonal God too! He is not just ‘he,’ but also ‘she’ and ‘it!’ Accordingly, God is ‘he’ when as pure consciousness (Chid-Ghan Swaroop) that is lovingly called ‘Shri Rajji,’ which literally means ‘the Lord of Lords and the King of Kings.’ When described as ‘she,’ the God manifests as Bliss, who is called lovingly Shyamaji and the Brahmn Srishti Souls. When described as ‘it,’ the God manifests as the entire Eternal Abode (Paramdham). This understanding of God being synonymous with love (actually, Ishak!) glorifies God’s majesty and opens up the doors to Eternal Bliss.
  1. While Aksharateet is the perfect embodiment of truth, consciousness and bliss, He is not just the summation of these three separate things (sat+chid+anand). Rather, He is more than the sum of these three divine attributes. Essentially, He is one, i.e., unity. Only for the sake of Leela, He is explained in three different ways. This is called ‘swa-leela adweit.’
  1. Prem Brahmn dou eak hei: God is Love and Love is God. The Souls in human forms are expressions of His Love (Ishak). Such Souls are always soaked in the ocean of His divine Love (Ishak) and love their Lord like a virtuous and chaste wife (Pati-vrata dharma).
  1. The path of exclusive, selfless and unparalled Love (Ananya Prem Laxna) is the only sure way: The Holy KS proclaims: Panth hovey kot kalap, prem pohonchavey miney palak. In other words: “There may exist billions of paths to realize God, but the Path of Unparalled Love or Prem enables one to attain God realization within one moment.”
  1. Prem khol devey san dwar: A True Dharma or Religion awakens deep love and respect for all, and brings freedom from birth and rebirth for everyone.
  1. Soi Khuda Soi Brahmn: The scriptures of the East and the West – all point to One Supreme Truth God. If we are Hindu, Muslim, Christian, Sikh, or else, that’s by body, not by soul2. The boundaries of cultures and religions cannot confine either God or the Souls, or the Divine Pastime (leela).
  2. Shreshtha kuli sirdaar: Attainment of True Mukti, i.e., Jiva’s liberation from the cycle of birth and re-birth, is possible in this present period, the 28th Kaliyug, by seeking refuge in the lotus feet (charan-kamal) of One God. According to the Tartam Knowledge, one does not have to pass through many births or through a step-by-step process to rise to this state of true Mukti. The one, who realizes the value of this unique opportunity and devotes his life to achieve this, is wise in true sense.
  1. Eak sadhey sab sadhey, sab sadhey sab jaaye: The worship of many different deities and angels reflects the human being’s ignorance about the One God. However, this is not to negate their existence. Rather, such worships have obvious limitations in light of the shashtras (the scriptures). It is the false belief that all worships (any diety, any form, or any method) leads to One God.
  1. Khojat khojat satguru paayiye: To attain Eternal Bliss or Nijanand, one must seek refuge in the lotus feet of the True Master (Satguru), purify his heart, live life like a lotus, Practice Chitwani (meditation) and Practice the Path of Unparalleled exclusive Love (Reheni) for God. On this path it is imperative that one totally surrenders his True Master with all his body, soul, and substance (or tan, mana, dhan). In its purest form, the feelings of Master-Disciple (Guru-Shishya) relationship are dissolved, and both of them are unified in speech, thought and action.
  1. While good Karmas are essential for good life, they are inadequate for the attainment of eternity!  The people of the world, overburdened themselves with the significance of Karma, and forgot the significance of God’s Divine Grace in every human’s life.  They chose the path of Navdha Bhakti as opposed to the path of exclusive unconditional love (Ananya Prem Laxna) for the Aksharateet Supreme Brahmn. On the path to seek true salvation, they forgot the teachings of Srimad Bhagvad Geeta that once the Jiva exhausts the fruits of the Karmas, it must return to the cycle of birth and rebirth. The Divine Wisdom of Lord Prannath eliminates every human contamination by unfolding the true and deeper meanings of the esoteric secrets in the scriptures.
  1. Satguru soi jo alakh lakhavey: A Satguru or a True Master is the guide leading to Kuljamic Enlightenment. A Satguru is the one who (a) enables the seeker to experience the unity in the diverse world scriptures, (b) Separates Maya (illusions) from Brahmn (Reality), (c) refrain from deceiving the seekers through the performanace of miracles, and (d) offer spiritual guidance in the process of realization of the true form (Swaroop), pastime (Leela), and the abode (Dham) of the Par-Brahmn. In this Kali Age, false Gurus present a major challenge, and therefore, the seeker must learn to recognize these virtues of a True Master.
  1. Nirakaar ke paar thei tin paar ke bhi paar: Scriptures (Shashtras) speak of two types of Knowledge (Vidya): the Apara Vidya and the Para (Brahmn) Vidya. The Divine Tartam Knowledge of Aksharateet Shri Prannathji reveals the true Para Vidya (Jagrit Buddhi)– and the awareness of Aksharateet’s Nij-Buddhi, which is even beyond that.
  1. Meherey dil arsh kiya: Grace transforms the soul’ds heart into God’s Abode. Meher or God’s Grace, His Will (Hukum) and the Soul’s Eternal Relationship (Nisbat) are the three primarily critical determinants of the process of Self-Realization3. The seeker’s ego is dissolved, and his speech (kaul), actions (feil) and thoughts (haal) are fully harmonized when he practices an unflinching Faith (Imaan) in the Divine Wisdom (Ilam) by absorbing its inner meanings and by reflecting it in the form of selfless Love Service (Prem-Seva). The intense experience of separation (Viraha) eventually manifests as God’s Inspirational Power (Josh) and the release of fragrance of Pure Love (Ishak). This produces the perfect condition for the Meeting with the God and the Ultimate Joy of Self, i.e., Nijanand.
  1. God has the purest divine form that is beyond all worldly forms and even formless. The ultimate reality is called Aksharateet ParBrahmn, the One God, who is the perfect divine embodiment of truth, consciousness and bliss (the ultimate Sat-Chid-Anand). His ultimate Swaroop (divine form) is Suddha Saakar (the purest one), noori (sukramayi). He is beyond the Kalmayic (subject to time and space) dream-domains of all the forms (saakar) and the formless (nirakaar). While the ‘forms’ are subject to creation and dissolution, ‘formless’ cannot create or offer Bliss and Joy. Therefore, He is to be found beyond both. He is also to be found beyond the eternal Akshar Brahmn (Aksharat partah parah – the Upanishad).
  1. There are three Universal Purushas (Cosmic Bodies): Kshar akshar ke paar hei, piya aksharateet aadhar. These are: Kshar-the perishable one, Akshar-the imperishable one, and the Aksharateet Uttam Purusha, the Par-Brahmn4. The souls (surtas or srishtis) associated with each one of them are: Jiva Srishti, Ishwari Srishti, and the Brahmn Srishti respectively5. All the three shrishtis are present in this one and only worldly drama. In absence of Tartam Knowledge, the seeker only gets to know the partial truth, according to which, the mortal body is regarded as Kshar, the jiva or the life spirit in the mortal body is regarded as Akshar, and Lord Vishnu or Maha Vishnu is regarded as Aksharateet Uttam Purusha.
  1. Supreme Brahmn’s power (satta) pervades everywhere in this world – not His True Divine Form or His pastime of bliss. In reality, this world is a dream of Akshar Brahmn’s mind. The potterman does not live in the pot; rather he is present in it only through his art. Exactly, like that God must be found beyond this phenomenal world.
  2. This creation of the Kshar Purusha is subject to the Four Categories of Dissolutions (Pralaya): Nitya pralaya, Neimittik pralaya, Prakrut pralaya and Maha pralaya. During the Maha Pralaya, the entire creation of the Kshar Purusha sieze to exist. Kuljamic true eternal liberation lies beyond all dissolutions.
  1. Jiva and Atman are two distinct entities6.Vasna Jiva ka bevra eta, jyon suraj drastey raat:Atman is related to ParBrahmn like sun and its rays, or like ocean and its waves. In its ultimate reality, Jiva and Atman have two distinct origins: Jiva is rooted in Kshar Purusha, while the atman in Aksharateet. The scripture, Mundak Upanishad enlightens this fact: “jiva and atman (Ishwar) are the two birds seated on one tree called a human body; one is engaged in Karmas while the other (atman) acts simply as a witness.”

Due to its association with Kshar purusha7, jiva is regarded as false because it seizes to exist upon the Final Dissolution (Maha Pralaya). It is the jiva who needs liberation from the bondage of birth and rebirth, not the atman. The true goal of every jiva (human being, in particular) is to find an exit from the wheel of existence. But, a jiva cannot truly exit the cycle of birth and rebirth even by practicing the best possible Karmas or through the practice of the nine ways of worship (navdha bhakti).

  1. Mukta desi brahmand ko: Every jiva’s liberation is possible8 in this Kaliyug, through the realization of ParBrahmn and one’s ultimate divine nature, the practice of an unflinching faith in the the Divine Wisdom through the path of exclusive love (ananya prem). This way, one doesn’t have to remain locked in the old thinking that the path to true liberation must be crossed step-by-step. The Tartam Knowledge assures this realization right in this life!
  1. The four types of muktis (salvations) in Vaikunth (the highest among the 14 Lokas of the Kshar Brahmand) are also temporary in nature, because the scriptures affirm that upon completion of their reward for Karmas, the Jivas have to return to the wheel of existence. Atman, on the other hand, is always free or liberated by the virtue of its origin. Liberation of a jiva is possible only through the help of divine forces from beyond the domain of Kshar Purusha. The Tartam Knowledge is one such force.
  1. The Kalki or Budha Nish-kalanka Avatar has already arrived as Prannathji to fulfill the diverse scriptural prophecies, and is awakening the humanity through His Divine Wisdom. On the Final Day of Judgment, He shall offer first-ever eternity to all. This Budha Nish-kalanka is no other but the Last Imam Mehndi, the Second Moses or Christ, long awaited by the Muslims, the Jews and the Christians. It is an ignorance to regard Gautam Buddha of Buddhism as the ‘Nish-kalanka Buddhavtar’ since it does not lead beyond the domain of ‘Sunya’ or nothingness. Addressing addresses this tendency of the humans to look for His arrival only within their own religion or community in a very interesting manner9.

O people of the world! Soften your heart and in light of Tartam Knowledge, understand the true hidden meanings of the signs of the Time of His arrival as it has been indicated in the scriptures of the major world religions. Remove your focus from the issue of the time and place of His arrival. Focus on the Divine Wisdom itself. The time to make claims of supremacy or attract people in to religion through the use of fear or miracle has long gone. Awake!

“O Hindus! Quit the pantheistic attitude, open your spiritual eyes through the knowledge of the Vedas and and rise above the stages of Karmakand and Upasana into the stages of Gyan and Vigyan. “O Muslims!  Quit the rigid practice of the Law of Sariah, rise above Tariqat, and realize Hakikat and Marfat. “O Christian and Jewish brothers and sisters!  Stop looking for the Second Christ or the Moses just in your community.  Expand your Biblical vision. All, come and seek refuge in the Wisdom based on the eight universal principles, and know the One who has brought this unprecendented gift to this world.

  1. There are four aspects of Kuljamic devotion: 1. performance of Kuljamically correct karmakand or rituals, 2. performance of Kuljamic Upasana or worship method, 3. receiving Kuljamic Gyan or knowledge and practicing its understanding, and 4. realization of Kuljamic Vigyan or the ultimate science concerning True Self and True One God. These four aspects may also be viewed as the four stages of God-realization. The Divine Wisdom reveals the secret that these four aspects of devotion in Hinduism are the same as the four aspects in the practice of Islam. They are called Sariyat, Tariqat, Hakikat and Marfat respectively.

According to the Divine Wisdom, Karmakand or Sariyat is regarded at the lowest rank, and Vigyan or Marfat as the highest stage. KS requires that the human understanding must constantly evolve from Karmakand to Vigyan.

According to the Holy KS, most world problems related to religions are rooted in the fact that people or society wants to remain locked in Karmakand stage bringing in rigidity and extremist mentality. However, Karmakand and Upasana, when performed with Gyan can bring realization of Vigyan or Marfat, which is the soul’s true ultimately evolving state. When the soul begins to swim in the Ocean of Marfat (Marfat Sagar), she experiences the whole creation colored with the Lord’s Love. Such a soul’s speech (kaul), actions (feil) and state of being (haal) are aligned. She is now able to visualize Lord’s glory, beauty, harmony, peace, love, wisdom, intimacy and gracefulness. Thus, her heart now transforms into the Lord’s Abode (Arsh dil), which is essential for the ultimate experience of Nijanand.

27. Akshrateet is The Most Perfect Divine and Without Beginning or End (Anadi):That One God Aksharateet is perfect and full in all respect, at all times, in all situations. Even if something is removed from that One, He still remains the SAME One. In this sense, nothing can be really removed from that One. Also, nothing can be added to that One (because nothing exists outside of Him). After taking fully from the Full, that One still remains completely full10.

Shri Rajji is one God, Akshar is His one ray and Shyamaji is another. From Shyamaji emerge innumerable souls and the entire Paramdham. One may argue here then that Akshar, Shyamaji, Souls and Paramdham are NOT Anadi! But, it has to be understood deeply. The God, His Souls and His Abode have descended to this world only by surta, power of concentration. But, in reality, their true beings or their par-atmans are in Paramdham. Think of this example: Imagine yourself standing on the bank of a lake, and looking at your reflected image in water. Think of your reflection in the calm water. You have not gone anywhere in the water. You are where you are, outside on the bank of the lake! Exactly, the same way the concept of ‘Anaditwa’ should be understood.

28. The Countless Souls in Paramdham are Symbolized by the Number 12,000! According to KS, there is no limit to God, His Heaven (Paramdham), Souls (Brahmn Srishti Atmans), the divine pastime or leela and eternal joy. These all cannot be quantified or even qualified by any worldly means. Interestingly, the story of NS is described with the references to Par-Brahmn with certain supremely divine appearance, 12,000 souls with certain divine appearances, and Eternal Abode (Paramdham) with certain architectural – but ever-evolving – configurations that are used by the devotee sundersaths in their meditation process. However, after beginning with these models with specific limits and divine characteristics, it invites the seeker to expand his understanding where the UR is realized as the ground of infinite potentiality and actualization.

29. The Concepts ‘Time’ and ‘Timelessness’ have been introduced scientifically in the Holy KS. In Paramdham, there is no relative concept of past, present and future. Therefore, the practice in awareness (recollection, mindfulness) involves living in the real present moment, i.e., in the divine pastime of Paramdham. Because, according to KS, with reference to PD as the UR, this world is unreal. This is accomplished through the study of scriptural texts and scriptures (mainly, KS and Bitak Saheb), practice in life and Chitwani (meditation).

KS says that not even a moment has elapsed since we have been separated from our Lord. How much time it takes for a bow to pass from one leaf to the other leaf, if they are placed together? How much time it takes for the heat to dissipate once you get up from your seat? How much time it takes for a ripple to settle down after a pebble is thrown in a bowl full of water? Not even that much time has elapsed since the atmans have been experiencing this worldly drama! While sending the Souls to experience this world, the Lord cautioned with the words: ‘Alasto-Be-Rab-Kum…’ Even the reverberations of that sound ‘m…m…’ have not yet settled down. O my souls! Not even that much time has elapsed since your consciousness has been diverted in this drama. Why are you becoming so ignorant about the real real present – our Paramdham? Millions and billions of years have passed on this earth, but not even a moment has elapsed in Paramdham.

30. The experience of human condition is to be seen as a DREAM:According to the faith-philosophy, the experience of human condition is to be seen as a dream within a dream, which is again a part of a cosmic dream of Aksharteet. On one hand, the UR is regarded as separate from the human condition, whereas both are to be experienced together in this worldly life. Accordingly, lack of such a Kuljamic realization is ignorance and illusion, and the root cause for human weakness and suffering. A devotee must continuously attempt to bring the divine qualities such as glory, beauty, harmony peace, love, wisdom, intimacy and gracefulness of Aksharateet PD in his/her routine life experiences. Bringing such an experience in life and simultaneously realizing the eternal existence of the pure divine Aksharateet and His Abode (PD), both are essential in the Faith.

31. Aksharateet Must be Associated to and Dissociated from The Human Qualitites:The Holy KS declares that world languages are unable to express fully the Par-Brahmn justifying the term ‘Aksharateet.’ Therefore, as it explains the Ultimate Reality, it is done through seemingly contradicting chopais (a verse with four sections) on each one of the many different divine aspects of Aksharateet. On one hand it says, ‘The Souls and their Dearly Beloved Lord Aksharateet have come from PD to this world,’ but, on the other, it says, ‘no one has come from PD at all.’

On one hand it says, ‘We are in this world to experience the drama of Akshar,’ but on the other, it says, ‘This world is within us and that everything is within the heart of the Par-Brahmn’ (supan hote dil bhitar). While it calls the Ultimate Reality as Aksharateet, i.e., beyond both Kshar and Akshar, it explains it by comparison and analogy. While it appears to be attempting to rationalize the existence of Aksharateet, it asks the seeker to rise beyond any worldly rationalization. As it associates all human qualities with Aksharateet, it also repeatedly dissociates all humanlike qualities from Aksharateet.

32. Three Categories of Intelligence: The Divine Wisdom also speaks of three intelligences: Nijbudh-the intellect associated with the blissful pastime of Aksharateet, Jagrutbudh-the intellect associated with Akshar Brahmn and Supanbudh-the intellect associated with the phenomenal world of Kshar Purusha. It invites the seeker to rise above the Supanbudh and receive Jagritbudh and Nijbudh to attain the state of the Ultimate Bliss or Nijanand. With Nijbudh, one realizes that faith is opening, accepting and responding to the UR, and that such a faith is even more important than the established belief system or a set of doctrines. True Kuljamic spiritual awakening or Jagni, in this sense, is a life-long evolutionary process.

33. The Three main classes of people or Srishtis:Speaking of humanity, the Holy KS acknowledges the three main classes of people or Srishtis – the Jiva Srishti, the Ishwari Srishti and the Brahmn Srishti, based on their spiritual roots – either in Kshar, Akshar or Akshrateet, as outlined in both the scriptures of the East and the West. Then, it challenges every human soul to receive and become the best and clarifies that those qualified in Ishak are the Brahmn srishtis, those qualified in Elam are the Ishwari srishtis, and those qualified in worldly affairs, more than in Ishak and Elam, are the Jiva srishtis.

KS also asks the seeker to be aware of the fact that every individual’s choice for one of these three approaches reflects their true nisbat, i.e., their spiritual relationship with either Kshar, or Akshar, or Aksharateet. Without judging anyone, it opens the doors to eternity for all considering the fact that the potential for human wholeness or blessedness or Nijanand is present in every human person. Therefore, anyone who is initiated with Tartam (a six-versed divine formula or mantra) commits his/her nisbat or relationship, and is born-again as a Brahmn Srishti soul, which is the bliss-part of Aksharateet.

34. Traditional Idol Worship -Inadequate on the Journey To Nijanand: While no artist’s picture or idol can bring full justice to the ever changing and ever new, infinitely glorious divine appearance and beauty of Aksharateet, breaking the 400-year-old tradition of idol-less, photo-less or picture-less Faith-practice, various artistic presentations have been recently developed to assist the devotees in their meditation process. While the devotees are constantly asked to exercise caution and not to get rigidly attached to such images, many wise personalities in the Faith see this as a major trap, i.e., the danger of falling back into the habit of idol worship! Prannathji always insisted that his devotees persistently work hard to meditate and build their very personal Kuljamically qualifying live mental image in their individual hearts.

35. The Cause of All Causes – The Maha-Karana: Paramdham is Adwait (non-dual) and pastimes therein are only blissful. Submerged in divine love, Shri Shyamaji and Souls did not realize their Lord’s status and power. When Aksharateet Lord decided to show His power, the Sat Component (Akshar) expressed his desires to experience the sport of bliss in Paramdham11. Shyamaji and souls simultaneously expressed their desires to experience Akshar’s creation. Responding to this, The Lord says, “Akshar is the form of my power. Like a child, by his nature he is always busy in creation of perishable universes that are false, inanimate and painful.” Shri Shyamaji and the souls repeatedly expressed their strong desires to experience Akshar’s creation in spite of the Lord’s warning that they will forget their eternal relationship12.

36. Universal Creation: Moh-Tatwa and Creation of Kshar Brahmand: Moh-tatwa (slumber) formed out of Mul Prakriti, the Original Nature, is the root cause of this creation13. All creatures, animates and inanimate, including innumerable deities, originate from this Moh-Tatwa14. The Akshar Brahmn’s mana, in the state of sleep in the Moh-Jal (also called ‘nar’), is known as Narayana15. The original jiva comes from Sablik Brahmn, Akshar’s Chit Swarup and awakens the ‘egg’, which is the mana of the Akshar Brahmn16. All the jivas of this universe are nothing else but the reflection of Maha Jiva or Adi Jiva or Maha Vishnu or the Primeval Being Adi Narayana17. The Adi Narayana originates from the ‘Su-Mangla Shakti’ situated in Sablik Brahmn. This Adi Narayana is the root cause of Sada Shiva, Ishwar, Vishnu, Brahma and Shiva.

This way, the creation as a whole, from an ordinary jiva up to Adi Narayana, falls within the boundary of the Moh tatwa1. This world, including 14 lokas, five tatwas and 3 gunas, is subject to dissolution and therefore, it is called ‘Kshar’. All avatars, which are primarily the incarnations of Lord Vishnu, fall within the definition of ‘Kshar’.

37. Krishna’s Three Distinct Lilas (Pastime): To satisfy the desire of the Brahmn Srishti souls and Akshar Brahmn, and to determine whose Ishak (the supreme divine love) is greater and to show them His Sahebi (power), Aksharateet Lord Shri Rajji ordered Akshar Brahmn to create the universe of Kalmaya. This was necessarybecause such an experience is not possible in Paramdham or Yogmaya due to the oneness (adwait) there.

The universe was created. Eaons passed. Three different spiritual/divine powers of Aksharateet Lord worked utilizing the name ‘Krishna’, on four different occasions: (1) Aksharateet’s aavesh (power) accompanied by Akshar Brahmn’s soul worked for 11 years and 52 days in the pastime of Brij in the previous universe of Kalmaya, (2) The Gauloki power worked in Krishna for seven days in Gokul and four days in Mathura, and (3) Thereafter, only the power of Lord Vishnu worked in the pastime of Dwarika Puri2.

When the time arrived for descend of Aksharateet and His souls, Lord Vishnu took birth as Krishna in Mathura, in the jail of Kansa. Krishna was taken to Gokul at Nand-Yashoda’s house. That morning, Akshar’s soul and the aavesh of Aksharateet Lord entered the person of Shri Krishna3.

Shri Shyamaji and the Brahmn Srishti Souls descended in the person of Radha and the Gopies (the milk-maids) of Gokul respectively. Brij Leela continued for eleven years without any separation or pain. As the time passed, Gopies began experiencing the greater effect of maya. They could not devote as much time to play with Krishna. Taking this opportunity, Krishna, decided to show them the pain of separation. Due to the effect of illusory maya, the Gopies even spoke inappropriate words to Krishna. They did not talk with, or see each other for fifty-two days. This way, the souls experienced a glimpse of pain. When the pain of separation reached climax, the Lord left this mundane world and went into the plane of Yogmaya4.

Krishna played his divine flute to call His souls from the eternal Yogmaya. The Kalmayic world underwent Pralaya or the dissolution. The souls ascended to Anand Yogmaya in Keval Brahmn and prepared for the Raas Leela in Nitya Brindavan. Submerged in the joy of Raas, both the souls and the Aksar forgot their originality. To make Akshar aware of the fact that He was not enjoying Paramdham’s pastime of bliss, Aksharateet withdrew His aavesh (power) from the person of Krishna. As a result, Akshar was awakened in His original form in Akshardham. The souls were awakened in Paramdham. Soon, they started argueing that still had not experienced the Akshar’s maya to their full satisfaction. Shri Rajji commanded Akshar to resume the spectacle from the point where it was left. To fulfill the desires of ‘Ved Rucha’ Gopies, the Gauloki power descended in the person of Krishna, and duplicated the Raas Leela, as promised, for seven days1.

From Gokul, Krishna went to Mathura to free Vasudev and Devki, promising Radha, the Gopies and Nand Baba of his return. Upon freeing them, He goes to river Jamuna and sends his dress to Radha through Vasudev as a token of His memory. At this time, the power of Gaulok returned to its original abode in Yogmaya. As a result, in the person of Krishna, there remained only the power of the Vaikunth Nath Lord Vishnu. On his way to Dwarika, when Jara-Sandha attacked Krishna, he had to summon back all his powers (Sankha, chakra, gada and padma) from Vaikunth and settled in Dwarika2. Later, Krishna (Vishnu) kidnaped Rukmani (the incarnation of Laxmiji) and married her due to their original relationship of Veikuntha. The same Vishnu Krishna, who is the main character of the Maha Bharat, preached the Holy Geeta to Arjuna. Shri Krishna’s Three Distinct Lilas (Pastimes) become clear by understanding the chapter of Pragat Wani in the Holy Kuljam Swaroop. The seeker is invited to read the verse-to-verse translation from the Holy KS for further clarification.

1 Din agyare gvalo bhesh, tin par nahin dhani ko aavesh |

Saat din gokul mein rahe, char din mathura ke kahe || (KS, Pra.Hi. 37/58)

2 Aaye Jarasandh Mathura gheri sahi, Tab Shri Krishnaji ko ati chinta bhai |

Yon yaad karte aaya vichar, tab Krishna Visnu mai bhaye nirthar || (KS, Pra. Hi. 37/61).

1 Puran samhita 24/26-29, Maheshwar Tantram 6/19

2 Puran Samhita: 31/12-13, Almandar Samhita: 6/114, Bruhad Sadashiva Samhita: 11-16

3 Mul surat akshar ki jeh, Jin chahya dekhun prem sneha | So surat dhani ko ley aavesh, Nand ghar kiyo pravesh || (Prakash Hi: 37/29).

4 Eah bat dhani chit saun lyaye, Aadhi nind dai udai | Agyare varas aur bavan din, ta pichhe pohunche Brindavan || (Prakash Hi: 37/34).

Eah swarup ne eah Vrindavan, eah Jamuna trat saar | Ghar thi tit, Brahmand thi algo, teh Tartame kidho nirdhar || (KS, Raas 10/36)

1 Jude jude Naame gavhi, Jude Jude Bhekh Anek | Jin Koi Jagdo Aap Mein, Dhani Sabon Ka eak || (KS, Sanandh: 41-72)

Jat Ek Khuda ki, aur na koi jaat | Eak khuda, ek duniya, aur uad gayi duji baat || (KS, Sanandh: 36-17)

2 Naam saron jude dharey, jude jude bhekh anek | Jin koi zagdo aap mein dhani sabon ka eak || KS (KS)

Naam saron jude dhare, lai sabon judi rasam | Sabmein ummat aur duniya, soi khuda soi brahmn || MS: 12/38

Jo kachhu kahya Ved ne, soi kahya Kateb | Dou bande eak sahib ke, par ladat bina paye bhed || (KS, Khu. 12/42)

Alaf kahya Muhammad ko, Rooh Allah Isa Lam | Mim Mehndi Pak se, eah tino eak kahe Allah Kalam || (KS)

Hindu Kahe Hum Uttam, Musalman Kahe Hum Pak | Dou Mutthi Eak Thor Ki, Eak Rakh Duji khak || (KS, Sndh/40-42)

La toh nahin ko kahya, Ilah toh hai Haq | Eah Akshar Aksharatit ki, Baat badi bujarak || (BS 33/71)

3 Sur Assuro Ke Ehi Pati, Sab Par Eak hi Daya | Det Didar Saban Ko Sai, Jinho Jaisa Chahya || (KS, Kirantan:59-7)

4 Had par behad hai, behad par akshar | Akshar par vatan hai, Jagiye in ghar || (KS, Pra.Hi: 31/165)

5 Sastron tin srusti kahi, jiv ishvari brahmn |Tin kai thaur jude jude, a dekhio anukaram ||

Jiv strist vaikunth laun, Srist ishvari akshar |Brahm sristi akshratit laun, Kahe shastra yon kar || (KS, Kir. 73/22,23)

Maheshwer Tantram (MT) and Vedas (MT 20/44, 45, 46, MT 41/12, 13; AtharvaVed 10/8/3)

6 Vasna (atman) uttpan aang thei, jiv nind ki uttpat| Koeh na chhode ghar apna, Ya vidh sat asat ||

Vasna jiv ka bevra eta, Jyon suraj druste raat | Jiv ka aang supan ka, vasna aang sakhyat ||

Bhi bevra vasna jiv ka, Ya ke jude jude hai tham | Jiv ka ghar hai nind mein, Vasna ghar sri dham || KS, Kal Hi: 24/26, 23/61, 62

7 Mameiv ansho jivlokey, jiv bhutaha sanatanaha | Gita: XV/7

8 Vachan hamare dham ke, phaile hai Bharat khand | Aab pasarsi trilok mein, jit hosi mukta brahmand || Kir: 96/21

9 Jyotish kahe Vijaya-bhi-nanda, sab Kaliyug ko karsi nikanda |Toret kahe Isha bujrak, aayeke karsi Haq ||

Yahud kahe Musa bada hoi, take haath chhutey sab koi | Yun saron rasam judi kar lai, par sab bujaraki Dhani ko deyi || Sab yun urjeh jude naam dhar, Rubb alam ka aaya aakhar | Apni apni mein samjeh sab, juda rahya na koi aab || KS/K.N./1/28-30

10 Purnamad: purnamidam: purnaat purna mudachyate: | Purnasya purnamadaay purnamevav shishyate || Bruhadarnyak: 5.1

11 Akshar mana upji eah aash, dekhun dhaniji ko prem vilas | Tab sakhio mana upji eah, khel dekhen Akshar ka jeh || KS, Pragat 15

12 Toh mane karat hai hum, ham ko bhi bhulo ge tum | Tab ham fer dhani so kahya, kaha karsi hamko maya || KS, Pragat 21

13 Mul prakriti moh aham thei, upjeh tino gun | So panchon mein pasre hui andheri chaude bhavan || Kirantan: 21/2

Moh agnan bharamna, karam kal aur sunya | Eah nam sare nind ke, nirakar nirgun || Kalash Hi: 24/19

14 It akshar ko vilsyo man, panch tatwa chaude bhavan |Yamein maha visnu man, man thei traigun, ta thei thir char sub utpan || Prakash Hi: 36/24. Maheshwar Tantram 5/89 also speaks of this fact.

15 Manu Smruti 1/10

16 Shrimad Bhagvatam 2/5/34

17 Maheshwar Tantram 6/23, Gita 15/7