The Holy Kuljam Swaroop (KS) is the sacred scripture containing the divine words which directly emanated from the lips of Mahamati – the one having the spotless (Nish-kalanka) divine wisdom, whom Supreme Lord Aksharateet bestowed all of His powers. To the sundersath devotees, it is not just a sacred scripture, but it’s an idol in divine knowledge-form. It treasures a total of 18,758 verses (chopais) in 527 chapters and fourteen sub-parts or volumes (three in two languages-Gujarati and Hindi).
The Holy Bitak is the first-hand account of the journey of the Supreme Lord and His Souls from the eternal abode to this world. It acts as the bridge leading to the heart of the KS, and teaches the way of life that a devotee sundersath soul should live by utilizing the examples from the life experiences of the founder, Nijanand Swami Shri Devchandraji, Shri Prannathji and many other contemporary sundersathjis.
KS is also called ‘Shri KS Saheb’ and ‘Tartam Sagar.’ It is the principle sacred book of Shri Nijanand Sampradaya. It contains the divine words directly emanating from the lips of Mahamati – the one bestowed with God’s (Aksharateet’s) spotless (Nish-kalanka) divine wisdom, bliss, brilliance, command, and inspirational power. Literally, “Kul” means total and complete, Jam means a depository, i.e., a complete source of divine love and wisdom. In Arebic, Kuljam also means Ocean. Since it provides all necessary tools to build the mental images of God’s divine form, pastime and abode in the seeker’s heart, the word Swaroop is appropriately attached to Kuljam. Being the most complete and only source for realizing God’s Swaroop, Leela and Dham, for the sundersath devotees, it is the object of worship in knowledge-form in place of any idol or godly image.
As the Holy Words kept flowing, the devotees standing by used to write them down exactly the way they heard. It began when Shriji was in Habsa (jail) in the city of Jamnagar (Guj.) in 1715, and continued until Samvat 1748 when Shriji was in the city of Panna (M.P.). The first compilation of its total 18,758 verses (chaupai) was prepared in three years (from 1692-1694 AD) in Shriji’s presence, under the leadership of one of his favorite sundersath whose name was Keshavdas.
It is mainly spoken in Hindustani, which was the prevalent language, in addition to Gujarati, Sindhi, Persian, and Arabic. However, the entire Wani was transcribed, and is presently available in the Devnagari script. No change was made by the compilers or is permitted by anyone either in its material content or in its original verse style. It was then consecrated after Shriji left his mortal coil in Samvat 1751. All present versions are much the same except for minor variations such as rearrangement of some chapters and an introduction of its new and more convenient Hindu-styled name Tartam Sagar.
In addition to the use of Hindu scriptural terminologies, the Holy KS and the Holy Bitak Saheb, also contains numerous references and the use of non-Hindu scriptural terminologies, including literature form major Abrahamic Faiths, including Islam. This scriptural style often has led many outsiders and even a large populatin of the followers to misconstrue the NS as non-Hindu or a hybrid of the two cultures, or even as a cut-and-paste religion. Unfortunately, efforts are also seen underway for some intentional misrepresentation too, apparently to avoid any resistance from the mainstream Hindu society. Many in the Faith have chosen to attribute the use of Islamic terminologies in the Holy KS to a political tactic of Prannathji. This is unfortunate, because these individuals with tunnel vision forget the most important fact that the scope of the Holy KS is entire humanity – not just a small Hindu community
By reading different names such as Mehraj, Indrawati, Mahamati, Chhatrasal, and Lalita appearing at the end of some of its chapters, one can easily be mistaken to believe that more than one person has authored KS. Whereas, in fact, Indrawati is the name used for Mehraj’s embodied soul, and Mahamati for Aksharateet’s divine powers, as they worked through Mehraj. Chhatrasalji and Lalita were simply blessed for their unique devotion by placing their names on certain chapters.
What is the difference between Mahamati and Prannath? Is it okey to use the address ‘Mahamati Prannath’? Indrawati’s soul in the person of Mehraj earned the title of Mahamati when the Five distinct Divine Powers of Aksharateet Lord began working through his personality. The devotee sundersaths, when experienced the work of Aksharateet Lord through him, they addressed him as Prannath. However, in fact, the name Prannath has been consistently used for Aksharateet in the KS and BS. Thus, Prannath is the Lord of Mahamati. Prannath and Mahamati are not the same. Recently, many present preachers and writers have been thoughtlessly using the address of ‘Mahamati Prannath’ more and more. This is Kuljamically inaccurate and if used for introductory purposes, it should be rectified as and when appropriate. May be these scholars traditionally preferred to use such an address probably to simplify Prannathji’s introduction to the common world. Only when studied in depth, one realizes this distinction, which is in fact a very important distinction. Such an effort to oversimplify has misled a majority of followers to believe that Prannathji was a devotee of Aksharateet, and that Aksharateet is the same as Krishna. This mis-realization cannot be undone unless one studies the KS with Mahamati’s mindset.
The conference call analogy is best to understand the meanings of the terms Indrawati, Mahamati, Prannathji (The Lord) and Sundersath. Indrawati or Mahamati places the phone calls to our Lord Rajji; and then Sundersath souls are connected on the line.
Often sundersathjis face this question: Was Prannathji a saint (sant)? And, this must be very clearly understood to clear all obstacles in out spiritual journey. In Bitak Saheb, the word ‘Shri Raj’ appears 324 times, the word ‘Hakk’ appears 165 times, the word ‘Dhani’ appears 114 times. Among all these appearances, Prannathji is equated with Shri Rajji 226 times, Prannathji is equated with Hakk 22 times and Prannathji is equated with Dhani 28 times. There are atleast 12 concrete Bitak incidents in which those who interacted with Shri Prannathji have addressed Prannathji as Aksharateet. Keshav Bhatt of Siddhpur, Chintamani of Kabir Sect in Thattha, Jindadas mali of Thaththa, The sundersath devotes in Udaypur, Jahan Muhammad in Aurangabad, Bhikharidas in Ramnagar, Suratsing in Ramnagar, Surat Singh’s introduction of Shriji to DevKaran in Panna, Chhatrasaalji in Panna, Kaji Abdul Rasul and Kalpi’s Mullah in Panna. Despite these evidences of Wani and Bitak, unfortunately, some Pranamis have knowingly chosen to declare Him as just a Saint
Realization of Shri Prannathji as Aksharateet Supreme Brahmn Himself is the first goal of the Holy KS. Unless we recognize Him, We cannot realize our own true identity. The seeker is invited to examine these more than sixty citations from all the fourteen volumes of the holy KS, which have been listed in publications titled ‘Aksharateet Kaun?’ and ‘Padho, socho aur samzoh.’ After reviewing them carefully and with pure heart, one would realize Prannathji or Shri Ji as Aksharateet Supreme Brahmn. Nowhere from the first volume ‘Shri Raas’ to the last, the ‘Kayamat Nama’, Prannathji has been identified as a saint or a devotee of Lord Shri Krishna. In fact, Prannath and Aksharateet are one.
The six-versed Tartam is further explained in the Holy KS. The Tartam wisdom serves three distinct purposes for three types of souls in this world. The Jiva Srishti souls will consider Tartam as a Mantra. Just by reciting it or just by reading the KS without really understanding it, a Jiva will be relieved from the cycle of birth and death. Such a Jiva will attain eternity in the lowest plane of Akshar Brahmn, called Avyakrit Brahmn. The Ishwari Srishti souls will consider Tartam as a complete source of Spiritual Knowledge. They will learn everything about Kshar, Akshar and Aksharateet Paramdham. They will return to their original abode in the Akshar Brahmn’s Yogmaya. The Brahm Srishti souls will consider Tartam as a total source of Nijanand, ie as the ocean of bliss. They will attain the eternal happiness, called Nijanand in the Aksharateet Paramdham.
KS reveals the four secrets of the Paramdham: (1) Khilwat, the blissful pastime of the Paramdham (In fact, the term Khilwat applies to Shri Shyama Ji who represents the Lord?s blissful component.); (2) Vahedat, the oneness (Eak Dili) among the Supreme Lord, Shri Shyama and the souls; (3) Hakikat, meaning Akshar Brahmn, the power of the Supreme Lord and the knowledge regarding His pastime; and (4) Marfat, the Supreme Lord Himself, in total. Some important features of the fourteen volumes of the Holy KS are summarized below:
I. Shri Raas (913 verses, 1658AD, Jam., Port of Div, also called as Anjil or the new Bible): Shri Raas is the name of the first volume of the Holy KS. The book of Raas serves as a foundation stone for the soul’s spiritual journey. Every atom of that foundation stone emits unparallelled love for the Supreme Brahmn. God is love and love is God. This is the only message of Shri Raas.
Raas exemplifies the intimacy of a soul (atman) and the Supreme Atman, Parmatma, through divine pastime played in Nitya Brindavan. In Raas Leela, Shri Shyama, Brahm Srishti souls and the Supreme Lord played the role of Radha, Gopies and Krishna, respectively. Appropriately, the book of Raas begins with the explanation of the number one obstacle called maya, the illusive potency. It offers clear understanding regarding the nature of maya and shows a way to win over its rule to attain Nijanand. A soul cannot step closer to her Lord without fully understanding the tools and techniques of this biggest enemy, which is also created through the Lord’s will.
II. Prakash (Guj. – 1064 verses, Jam., 1658AD; Hindi- 1185 verses, Anup Sahar, 1678 AD): Literally – enlightening of a soul through the supreme wisdom. It explains: (a) The value of being born as a human being after passing through 8.4 million cycles of birth and rebirth, (b) Distinction between maya and Brahm, Had and Behad, and (c) The purport of Srimad Bhagvatam and the 108 aspects of devotion.
III. KhatRuti (Gujarat, 230 verses, 168AD, Jam.): primarily includes painful songs of separation of a soul from the Supreme Lord.
IV. Kalas (Guj. – 506 verses, Jam., Surat, 1658 and 1672 AD); Hindi- 771 verses, Anup Sahar, 1678 AD): includes discussion about eternal Brij, Raas, Yogmaya and Buddha Nish-Kalanka Avatar, referencing the secrets of the “Sanatan Hindu Dharma.”
V. Sanandh (Hindi- 1691 verses, Panna, 1683 AD) and Khulasha (Hindi- 1020 verses, Anup Sahar, 1678 AD): reveals similarities and common principles and values of Hinduism and Islam based on major scriptures such as Vedas, Geeta, Bhagvatam, Puranas, Koran, and Hadith. For example, the meaning of Harafe Mukta-Aat ‘Alaf-Lam-Mim’ is disclosed: [Koran, sup. 1, 2] These three holy words are the names of Allah’s three Surats: Alaf=Basri, Prophet Muhammad, Lam=Malki Shri Shyama Dev., and Mim=Hakki, Akhrul Jama Imam Mehndi, Buddha Nish-Kalanka Avatar Lord Prannath. Alaf kahya Muhammad ko, Rooh Allah Isa Lam | Mim Mehndi Pak se, eah tino eak kahe Allah Kalam || (KS). In brief, these books unfold the true meanings of the many mysterious worlds, specifically in the Holy Koran, which have been kept secret for a long period of time.
VI. Kirantan (Hindi, Gujarat, Jati – 2103 verses, various places, 1666 -1691AD): It’s an orderly compilation of revelations on different occasions that can be sung the various aspects of spiritualism, such as rigidness in Karmakand, and many prevailing social evils.
VII-X. Khilwat, Parikrama, Sagar, and Singar (Hindi, 1684-1689 AD, Panna; 1074, 2481, 1128 and 2210 verses, respectively): These books take a reader into the true spiritual journey of Paramdham through detailed explanation of the divine beauty of Supreme Lord, Shri Shyamaji and souls; the architect, construction, nature and the blissful pastime of Paramdham and glory of the Lord’s Grace. While it supports the concept of upper heavenly skies, the heart of a comrade is also said to be the true abode of the Supreme Lord.
XI. Sindhi Wani (Sindhi, 600 verses, 1688 – 89 AD, Panna): In this book, the soul of Indrawati goes to the divine court of the Supreme Lord as a lawyer, and fights with Supreme Lord. It’s an example of true fight for the divine love.
XII. Marfat Sagar (Hindustani, 1034 verses, 1691 AD, Panna) includes Ishak Rabad and prophecies in Hindu and Non-Hindu scriptures regarding the arrival of Buddha Nish-kalanka Avatar or Imam Mehndi or the Second Christ.
XIV. Kayamat Nama (Hindu. Urdu, 1748 verses, 1686 AD, Chitrakut) includes Prannathji’s final message regarding soul awakening, the Day of Judgement and the Final Dissolution of the universe. Actually, these are two separate books: The Chhota Kayamat Nama and The Bada Kayamat Nama.
PranamJi