Spiritual Training

But, before reaching the heights of perfect union, there always goes a specific kind of activity, an education which the spiritually stared soul is called for to undertake. The painter, the musician, the poet, however great their natural gifted powers, can hardly dispense with some 'technical' training so, too the spiritual seekers. For unless discipline and slow training of the will, the sudden isolated flashes of inspiration back them will not long avail for the production of great union with the Blissful consciousness. It is the want of such discipline and spiritual drill that is responsible for the mass of vague, ineffectual, and sometimes harmful mysticism that has always existed: a kind of limp spirituality hanging, as it were, on the outskirts of frequent emotional outbursts.


The education Mahamati prescribes for the seekers, consists in the gradual development of an extraordinary faculty of inward concentration, a power of spiritual attention. It is not enough as is commonly held by the intellectuals that one should be 'aware of the Absolute', unless one be able to contemplate on it: just as the mere possession of eyesight by the born-blind needs to be supplemented by trained powers of perception. Mahamati says that so long as we do not wilfully withdraw our interest from the pleasurs of the world, we are not able to make our journey towards the center. The kingdom of God, he says, is within you: seek it, then, in the most secret vault of the innerself.


The devotee has, at first, to learn so to concentrate all his faculties upon the blank silence abiding with his inner self so that the awakening of a faint glimmer of so-called conscience takes place to watch all his activities from morning to night. Brooding upon the sacred words of Tartamya Mantra and contemplating on the attributes of God help the mind to be protected by this holy meditation from the distracting dream of life and the seeker peers out into the spiritual universe.


No sooner does this inner journey commence than a kind of spiritual discontent and anguish takes birth that puts an end to one's fascination for the illusion. His attitude undergoes a change. Like a tourist ready to pack up for his return journey after his sight-seeing, the self-seeking devotee stays in the world always conscious of his backward return. He is no more interested in planning and scheming for any new adventure and just accepts whatever comes in his way without any complaint.

True love is Devotion to One Supreme

The purpose of soul's descent in this world is to acquaint her with the subtle joy of separation from her Lord. Having seen enough of the worldly sufferings, she takes recourse to the path of devotion to unite with her Lord. If a person is turning round in a circle, the first time he goes slow, the second time he goes faster, the third and fourth time he goes fasters, but the fifth or sixth time he will fall down. The first time he experiences the joy of turning, the second and third and fourth times he experiences more of it, till at last he is drunk with it and experiences it to the full and falls down. This is what the soul has been doing ever since the creation. Whatever she does she wishes to do more and more. A patriot wants to become greater patriot and a singer longs to sing more songs until she loses her voice. In every activity there is intoxication, having experienced which the soul wants to turn back from it, and then finally commences her homeward journey.


The female-mind makes the difference when one takes the return journey back home and moves on the path towards God. Every male has to become like a female, because he has to learn to wait and to trust; he has also to learn receptivity and acceptance; he has to learn non-aggression and passivity; he has to learn compassion, love and service-all the qualities of the female mind. The particular qualities associated with devotion such as meekness, compassion, obedience and readiness to serve are to be found prominently in woman. When a woman is most truly herself, she longs to give everything, claims nothing, surrenders herself, and renounces self-will. This is the true attitude of devotion (Bhakti) in the philosophy of Mahamati Prannath.


Mahamati, therefore, speaks of a bridal type of love for God. Because so long as our need of love would keep on looking for an ideal spouse in the world, our devotion to God shall fall short of the required intensity and single-pointedness. Jesus also says, 'The love of the bride and the bride-groom is the symbol of love between God and His chosen perple'. The devotees like Meera, Chaitanya, Kabir, Catherine, Teresa and others have always considered the soul to be the bride longing for union with her Supreme Lover. Mahamati emphasises that the heart of a devotee must necessarily be moulded into a heart of woman waiting with infinite patience to meet her separated husband.

Path of love

The religious person is life-affirmative. Nothing looks hostile to him. Even if it appears at times that certain acts of people are being performed due to some misunderstanding, he immediately perceives in him the will of the sporting divine love. He calls it a game of plurality without giving rise to any feeling of enemity and rancor. His affirmation to the existence is absolute and total. He knows that he has not heard the whole song, so some note appears to fall out of line. Since we do not know the whole story, some part of it may look not fitting with the whole. But everything has to be good in the end if it has originated from divine love. God is the guarantee of goodness.


The irreligious person is a no sayer to all that exists. He fights with the whole and tries to prove that he is something special. Ego arises out of disturbance when one is not filled with love. In the absence of love ego is always observed with a need to show the world that it is important. If someone loves us we feel fulfilled. We donot bother about others. If we are not loved we feel a vacuum inside us. We look into the eyes of other to fulfill it. We try to gather crowd around us. Through the crowd the leaders try somehow to fulfill their love need. But power cannot fulfill a love need.


Those who long to enter the temple of love by amassing wealth power and other worldly things always enter as a beggar. Love is an alchemical phenomenon, it can raise one to an emperor. For to love is to become a part of God, to allow love to happen is to float in the ocean of Reality. Ego simply does not exist with love. Love fulfills the heart so deeply that it ceases to yearn for anything else. But if that divine nectar is missing, one will try to fulfill it somehow by becoming great. One will hanker after music, literature and politics, or even one may lead a life of licentiousness and oppression of the weak.

Path of love 2

We would love our neighbors, our associates and friends without allowing our love to become lust. We would not allow our love to become an act of dependence and slavery. And in such state of loving, we will be able to cross the other shore of consciousness without any difficulty. The other shore is always by the corner and any moment were put ourselves in the universal loving state of mind, we can move to it. It is not somewhere far away in some remote galaxy, it is always here hidden in our understanding. It is a quality of our loving state of mind in which we live in the world without allowing the world to live in us. We have not to escape from the world, we have not to escape from our family and profession, from the opportunity where we can radiate the beams of loving glance to one and all.


Nothing else is essential. Truth is not in scriptures nor can it be found in the dialogues of the theologians. No amount of control of breath or repetition of God's name will bring us near it. Truth lies in the opening of our heart. Then love becomes the bridge between us and truth, then truth becomes available to us in our present existing conditions. Love joins us with the others and eventually with truth. Ego separates us from it. How ironical it is that, at first, we become something special and cultivate the ego and then say, 'I feel very lonely'.


Ego means a small island vulnerable to even a slightest attack from any side. The greater our ego, the deeper it is hurt and the bigger sorrow it creates. The lesser the ego, the smaller is its hurt. The wound is immediately healed. When there is no ego, it is hurt at all. Indeed, there is no one inside to be hurt. We simply live from moment to moment without malice for anyone, without being joyous at any success or frustrated at any failur. We simply live and that simple life is the true religious life, says Mahamati.


People who ask about God are not in fact asking about God; they are seeking love. God is love. Once love has penetrated our heart, God is there. We begin to see His presence everywhere. In the thrill of love is the Beloved; in the vision of love is the vision of God. The world seen without love and compassion looks material. Seen with love the world is transfigured and becomes the abode of God. Nothing changes outside, but with the wine of love in one's eyes we have a totally different existence available to us.

Path of love 1

Love is the very fabric of our consciousness and is therefore such a deep need that we cannot live without it : either the real thing or some substitute is needed. The substitute is always false, but so long as it gives us the feeling that we are in love it brings us joy. The moment we realize its falsity, we feel the need for a change of substitute. Lovers are thus changed, friends are changed and even religions and gods are changed. Ego then goes further into another life and is preserved life after life; only the outer garb, the substitutes keep on changing from birth to birth.


Amidst all these changes of life, however, love remains a great need of the mind. Mahamati has found in this urge of love a spring board using which one can transcend the plane of dreamy consciousness very easily. The ascetics, the men of learning and the tireless workers rendering social service labor hard at achieving the higher state of consciousness, but grind it very difficult, almost impossible, to succeed in their efforts; and million other efforts also fail to touch it. But Mahamati says that with the help of the basic urge of love haunting our minds, this gigantic task of awakening does become very simple. What we have to do is merely to understand the true nature of love which differs from the worldly attachment and through which our physical urges for passion are transformed and sublimated into softer forms of spiritual experiences of ecstasy.


When we look through love we know the reality as it is, for love is existential experience. It is orgasmic, our consciousness begins to stream. The existence has always been streaming and both streaming meed and mingle and are fused in each other. A higher synthesis arises: the part meets the whole and the whole streams through the part. Then something arises which is more that the part and the whole together.

Avatarhood and Divine Guidance 2

The issue of divine guidance can be explained by the phenomena light that has three principal currents : in the rear, nearer and farthest from the centre. The current of divine light that runs in the rear is indicative of saintly inspiration, of that passive character which has widespread compassion and spiritual guidance of Masters.


The other current of divine light that runs farthest from the centre is the sign of divine power, of that divine glory which excels power, of that divine glory which excels others in divine attributes. Angels and Vibhutis who show gentle manner and constant self-sacrifice with a desire to serve God come under this category. The long line of Avataras of the Hindus and even many other divine souls of other religions trace this connection of divinity with Godly attributes. All the divine souls have sometimes links and partial manifestations of those deities separately. Some claim to be the incarnations of Shiv, others claim to be the incarnations of Vishnu, and a few others claim to be the incarnations of still higher divine forces like Maha-Vishnu and Akshara Brahman.


The central current nearest to the centre which manifests Godhood and brings Godly messages is called a chief prophet or Purna-Avtar. Such a divine current has been directed to go into the world to set an example, to go through all the experiences of life and yet to retain that fineness, tenderness and spiritual guidance which keep the soul close to God for communication. The prophets and avataras are sent to awaken man, just as someone who cannot wake up of his own accord in the morning is wakened by the alarm-clock. They are this alarm-clock. In the day the alarm clock is not needed, because it is day. The prophets and Avataras are sent during the night. Since it is a message of God, whenever it comes it does not fail to make a lasting impression on the souls of men. That is the very proof of its authenticity.


Christ gave his message to a few fishermen. Krishna, Buddha and Mohammed were also accepted as divine messengers by a very few persons in their times, yet they all had the message of God, and it was bound to penetrate into the hearts of the needy ones and leave its influence, ever multiplying and spreading, proving it to be the message of the Supreme. Otherwise, the sceptics may in doubt ask why, if God is omniscient. He does not guide the people when the necessity arises. Therefore, when it came two thousand and a thousand years ago, it would also be His message. And soon it will prove itself.


As many souls there are in the world, so many are their fancies and fantasies. Many look favourably at a certain teacher, whereas others do not. And there has never been one teacher in the world whom everyone regarded with favors, though the Cosmic consciousness is one and the same that has been the illuminating force in all the teachers- whether they are enlightened saints, or the attributory manifestations of divine light, or the prophetic revelators of divine messages. Mahamati says that one who could weave their pearls of wisdom lying scattered on the thread of integrality can attain to that Supreme Divine consciousness and realize its true unity with the Absolute.


The spiritual ideal in man is something that touches the depths of every man's heart and he holds him as sacred. Krishna, Buddha, Zarathustra, Moses, Christ and Mohammed are the chief ones whom people have followed, loved and adored. If one were to ask which ideal one should hold, the simple answer could be the one Teacher, the Cosmic Consciousness who has been one sacred divinity behind all the World Teachers. Christ said, 'I am Alpha and Omea. I was before Abraham was born and I shall be after Jesus has gone.' This means Christ identified himself with all the divine souls who came before Jesus whether he was Abraham or Buddha or Krishna. That is why, he also said that he had not come to give a new law, but to fulfill the law. If books were sufficient, then the book of Abraham or earlier holy books of the Vedas could be sufficient, but it was not so because the mentality of mankind differed at each period. One can pay tribute to each of them separately or to the one Absolute, in whatever form one likes best. Meditation, prayer, music, picture, light all have an effect upon a person. It is all a matter of temperament, so long as any form of worship does not turn into superstition.


There are beliefs such as that of salvation through Christ, Krishna or Mohammad. It only means that there could not any liberation without an ideal before one. Christ's crucifixion to save the world explains the real meaning of sacrifice that no man in this world going towards the goal will escape from the test to which life will put him. The Christ-ideal is the picture of the highest sacrifice the soul of a devotee may be asked for to make. Therefore, if we would know God we have not to a solvers of riddles in scientific terms, we would rather look about us and we shall see Him in human love and simplicity. True religion is a moving sea between the shores of men's souls. It purifies the understanding and illumines the soul in joy.

Tartamya the Integral knowledge

The Jain's theor of May-be (Syadvad) stresses on one point that all the symbolic languages of the Reality are finite and limited in scope. Each offers an aspect of truth. Mahamati Prannath speaks of collecting all these finite aspects to make a synthetic whole (Tartamya Jnana) so as to arrive at an integrated knowledge of the Universal Religion comprising the experience of every seer,, howsoever limited it may have been in its description. For its limitation shall find its meaning in the unified whole, without which it may hang in air in isolation. It is not enough merely to assert that when the blind children of a school say an elephant, each described it differently in accordance to his experience of the animal's part touched. The description of one who touched the trunk would naturally be completely at variance from the one who touched its stomach or legs. Mahamati says that it would not suffice if one keeps on pointing out about this diversity of descriptions. We have to take one step further to see how those varying descriptions can be fitted into some unified whole. In regarded to the innumerable personal experiences shared by the seers and the prophets that had been in the past, that are there in the present and that will be in the future, Mahamati gave us a criterion of validity to unify the experiences of each one in the synoptic whole. This synoptic whole is the integral knowledge of Tartamya , in which all the contradictions of Philosophies resolve, all the varied experiences of the Reality unite.


Mahamati brought into light a combination of set of words, a sort of sound vehicle to enter into contact with the Integral Knowledge of the Absolute Reality and attain union with the Supreme. Tartamya is actually the awakened consciousness ensouled in the sound form of 16 letters. It is a focus of energy in which the transformation of reality into the vibrations of the human voice takes place. Through these vocal creations, the soul discovers a new dimension, a world within herself opening upon a vista of higher form of Reality.


It may look like a trick. How can one be transformed through such a simple thing? If someone tells us that this is poison and that consuming a drop of it our whole body will be blackened and would die, we may not be convinced of it in case we do not know anything about the poison . What wondrous illumination can be had simply by pressing a button cannot be understood by a villager who has not seen electrification of the city life. Same is the case with the efficacy of Tartamya Mantra. With great difficulty people can believe in its capacity to illuminate the integrated knowledge of the whole.


When we constantly repeat a series of words, we create an atmosphere f tranquility. We just ride on the tone of the word. It becomes extraordinarily alive and most marvelous experience. Then we come to quite a different state of mind which is attention and awareness of the very purpose of our existence in the world. When the mind is completely aware it becomes silent; it is not asleep but highly awake in that silence. Only such a mind can see what truth is and can thus have the direct experience of it.
The day begins to receive the actual 'invasions' from beyond the threshold, it is ravished by the celestial beauty and grandeur of the Supremes presence all around. When we keep on reciting the Tartamya Mantra with full attention to its meaning, a radical change begins to take place in the quality of our consciousness. Many things bappen through its imagination. We start talking to God or dancing with Him. Nothing is wrong in it. These are imaginative things and the Infinity tries to peep through the apparatus of the mind. Mahamati sys that the devotee of the Absolute, in such case, must think of Krishna who is the representative of the Absolute, for the literal meaning of Krishna is the Highest Principle that gravitates and withdraws all towards the fountain of Bliss.
The human mind is just a mirror. The moment it becomes pure, the Infinite reflects in it. The sky is infinite but it can be reflected in a small mirror. Out of our window the infinity sky is presented there. If we keep this in mind, then there is no confusion. By and by, the glimpse of the window becomes the door from where we can enter the Infinite, leaving behind the frame. Then one is freed from the reflection and enters the Reality.


Hence the initiatory processes to Tartamya Mantra, reiterates Mahamati, lead to illumination which is available to everyone with the will to make the transcendental state of understanding a personal achievement. The sense of intellectuality may sometimes contribute to smugness of creed or cult, but Tartamya stimulates the individual to the greatest possible degree of spiritual self-discovery. The seeker subjects himself to a continually self-directed schooling and participates in the Master's age-old vision of accomplishment for his own practical realisation.

Riddle of Creation

According to Mahamati the description of the Govardan-lila of Krishna has its counterpart in the Quran when it descrives prophet Hud's taking all his folks on the Kohtoor mountain for protecting them against the fury of nature. The Puran-Sanhita and the maheshwar Tantra of the Hindus state that in the beginning the soul desired to see the tragic drama of the world and hence the world was created by God for imparting them the experiences of pain and suffering. Both the Quran and the Bible have another symbolic language to describe the cause of creation. They say Eve ate the forbidden fruit, i.e. the fruit of knowledge and suffering, and they were expelled from heaven to this earth. In this symbol the Christians see the original sin, whereas the Muslims perceive the fulfilment of God's wish for the creation. Thus all these are symbolic descruiptions of the similar experiences to highlight the esoteric point that the world has been created to show the souls the diversities of fleeting joys and infinite sorrows and those souls who, having realised this truth, aspire for divine bliss are chosen by God for giving them the experiences of His delightful existence.


The expulsion of Satan from grace is an allegorical way to explain the exoteric facts in esoteric form. The initial loss of divine estate is dramatized as Luciferian rebellion or as an unsuccessful experiment in Eden. The Hindu scriptures, however, speak of the Absolute Brahman who is his blissful aspect of sporting assumed many forms of souls i.e. infinite centers of consciousness. One of such centres f consciousness is Akshara Brahman. He manifest Himself as the relative consciousness of longing seeking His fulfillment in His union with the eternal bliss of the Absolute Brahman. Hence Akshara's existence is the separation in the Absolute Brahman. Hence Akshara's existence is the separation in the Absolute love causing the emergence of plurality, ignorance and consciousness of pain. The result is the birth of this universe.


Thus we see how the different scriptures explain the riddle of creation in seemingly diverse ways but all conveying the same idea. Mahamati, following the tradition of the Puranas, gives full reign to human fancy and describes at length as to how Akshara Brahman in an urge to have this creation of multiplicity began to project a cosmic dream. In dream for a long time there was no light, there was no living organism, there were no Lokas and worlds of stars, there was neither light nor darkness. From this state of utter vaccum there emerged a cosmic egg, ehich ultimately vibrated into animation under the pressure of cosmic volition. Out of the cosmic egg there arose the Primordial Being, Narayan, with the heplp of Mahavishnu. Narayan became manifest as the cosmic consciousness of Ishwar and created the universe with all its fourteen planes of existence and their lords such as Brahma, Vishnu, Shiva and many others.


The world in which we live has its own mind and this mind is Brahma. The conscious totality of all cause and effect in the cosmos is Hiranayagarbh. The term Brahma comes from Brahman implying that Brahman is the source of not only Brahma of our Universe but also of Brahmas of all the infinite universes that emanate like sparks from the fire of Akshara's consciousness. The word Brahman means growth, and is suggestive of life, creativity and expanding joy that swell from moment to moment. Brahman is therefore, that from which everything is born, that in which when born they live, and that into which they enter at their death.


Absolute Par-Brahman is the Reality that shines bliss. If a logical explanation is permitted, then we may say that bliss, in the present intellectual understanding, is only the highest conceivable aspect of the Absolute Reality by the thought of man. More than this, we simply cannot know. The Vedas call the Bliss-body (Anandmaya Kosh), the last sheath that envelopes our soul.


Maya is one form of energy-potential of the Absolute and its function is to conceal the heaving bosom of the Absolute Bliss with waves of consciousness of pain. All evolutes, subtle and gross, are the transmutations of Maya. The cosmic egg which is the abode of Narayan, is also the creation of Maya. Absolute Brahman enters her fold along with His various centers of consciousness known as divine souls and enjoys blissful sports of mundane existence in human forms. The narration of R~s~lila and krishna~lila of the Bhagavat are the simplified expressions in the human language of far more formidable mystery, says Mahamati.

Avatarhood and Divine Guidance

Krishna says that he, from time to time, werars the matter-apparel and appears as a great Master to reming the ignorant of the great Truth in every age (Yuge-Yuge) i.e. in every country and every community. This seems to be the inner doctrine of the Christian incarnation, too. In its Trimity the Father is above in heaven : the son or Akshara Brahman's Para-shakti becomes Jiva; the Holy Spirit, Cosmic consciousness is that which makes them one and that through wich they communicate. For we hear of the Holy spirit descending upon Jesus and it is the same descent which brigns down the Brahmic consciousness into the various one lakh and twenty four thousand prophetss and divine souls, as desvribed by the Muslim Hadis.


The term 'Mohammed' has been used in Prannath's writings in two context : the one, when he refers to the prophet of Arab and second, when he speaks of the Holy Spiri, Cosmic Hohammed who desvends or brings down the cosmic consciousness into the various incarnations and prophets. Mohammed, Jesus, Moses, Abraham, Noah and Adam are the special ones who bring down the divine messages in writing, just as the divine souls like Vyas, Shukadev and others have done for the Hindus. Krishna lays no exclusive stress on His one form only, for many Avataras have descended on earth, 'Yuge-Yuge'.


'Thou art the oft-returning most Merciful. To envery race great Teachers have been sent. God hath not left any community without a prophet, warner and true guide. He sendeth Prophets to the ignorant and those misguided into evil ways.' (Quran, 2.128; 35.25; 16.37)


'In every land of even barbarians, are there Saoshyanatas who have attained the great peace of the Universal Self. This Sovereign of the World, the Self of all, hath sent down righteous Prophets unto us to show us the right path.' (Zoroastrian Gatha, 46.3; 48.12; 51.5)


There is a similar statement of Buddha in the Seven Baskets: 'After the death of each Buddha, his religion flourishes for a time, then decays, and is at last completely forgotten until a new Buddha appears, who again preaches the lost truth of Dharma.'

So does the Bible remark, 'God hath not left Himself without witness in any land.'

'Teachers are sent', says the Quran, 'to each race that they may teach it in its own tongue so there may be no doubt as to the meaning in its mind. An Arabic Quran is thus revealed that Mecca and the cities around may learn with ease the Truth put in the words they know. For had we made them in a foreign tongue they surely would have made objection thus - 'why have not those revealings been made clear?' (Quran 14:4)


If the Supreme Reality is manifested in infinite existences throughout time, then its special manifestation at one given moment and thought the asumption of one single human form is but the free fulfillment of that some movement. If man can be made in the image of Godd, God can also express His Absolute mode of being in and through man. An Avatar and a prophet are therefore a descent of God's power into man which manifests from time to time to give himself to making in blissfull ecstasy of love and then feel His own entire sweetness in them.

One world religion

In the world at present there are over a dozen religions, each with scores of sects, and they all have their different scriptures in countless numbers containing the spiritual experiences from ages. In the Hindu faith itself there are 4 Vedas, 108 Upanishad, 6 Philosophies, 2 Historical epics, 18 Puranas, 18 Up-Purans, 215 Sanhitas, 100 books of Ethics and over 64 Tantra-Shastras, all in Sanskrit. The writings in many of them appear to contradict each other.


Similar is the case with hundred of scriptures of other religions as well. Many scholars and preceptors have come forward from time to time to reconcile them but could not do justice with all of them; hence those scriputes that could not be reconciled with one's own established views were either disregared or ignored or even criticised vehementally.
For Mahamati Prannath, however, the case was different. Illumined by the integral knowledge (Tartamaya-Jnana) he actually saw and realised the hierarchy of the entire Divine Plan he discovered the relevance not only of the hundreds of the Hindu scriptures but also of several others of all the other religions, even those which originated in the Semitic families such as the Quran, the Bible and the religious writings of the Jews. He, therefore, took upon himself the responsibility of presenting the synthetic form of the Divine Plan of creation and showing the relevance of the various conflicting texts of the manifold scriptures.


Hitherto the world was divided. People remained confined to their respective sects. When Buddha talked to people, there were Hindu Aryans, there were no Semitics, no Arabs and no Negroes to listen to him. When Christ spoke, he spoke as if there existed nobody else other than the Jews. When Mohammed preached, he preaced to the Arabs, there were no Western tribes. But now the world has become small. The Hindus, Buddhists, Jains, Sikhs, Muslims, Christians all are here, To whom is one to talk to? Earlier, possibly there was no need to talk about a Universal Religion; now the need exists, as he rightly says:


'The Languages are different, ways of life are different and each one is puzzled by different names. But I have to address all as one humanity. Up till now the Lord willed us to play the game of plurality, but now the time has come for His will to unite the multiple forms of Religion into the universality of the Revelation.'


Hence, One World Religion is needed; an integral knowledge (Tartamya-Jnana) is needed in which a synthesis of all religions could be possible. In future, religions will not be able to exist separately. Therefore, the freat soul of Mahamati Prannath was needed to create a base for the religious man of the future who will neither be a Christian, nor a Hindu, a Muslim, a Buddha, a Sikh or a Parsee, who will be just religious. The time is now ripe for a great synthesis for a World Religion, it was never so before.


In fact, all the religions are one and speak about the same Reality. But, still, when each of them claims to be unique and differs from the others, the extent to which it differs from other it is nothing but sectarianism. Sectarianism is the creation of the priest class. For example when ten persons while describing about something state two things in common and the rest-eight things in variance with each other, any wise man can easily decipher that these two common things are the real characteristics, of the described thing and these two common things are the real characteristics, of the described thing and whatever else was stated contradicting others was only a subjective projection of the describer.

Beyond the hierarchy of universal religion

The essences of the universal ideas remain there as classes of species and individual creatures are made as copies of each class of species whether the class of species is of animals, men or gods. Every class of species is present in every copy of creature qualified by it like humanity is present integrally in each human being. WE know a thing because it belongs to a class that abides in the eternal abode. We see a cow because she belongs to a class that exists in essence in eternal abode. Just as musical sounds are extracted from the rhythm of harmony (Raag), similarly the phenomena give us a power to arouse in us an intimate feeling of the reality hidden underneath.


Mahamati Prannath was provided with a deeper understanding of the absolute do not deal with Godhead Himself but only with His attributes. From his attributes, like a reflection in a mirror, God the Akshara Brahman is manifested as the relative God of mirror-image from whom ensues the whole creation. In essence, the Supreme Godhead is absolute in His bliss, in His knowing and in His existence. He is therefore called Sat-Chit-Anand, i.e., absolute existence-consciousness-bliss. This relative world in only a travelling, a coming up of different centers of His absolute consciousness through various relative conditionings.


The Absolute Reality is thus experienced by Mahamati Prannath as the Totality comprising the graded existences of various levels of consciousness. The absolute Totality is divine love whose bliss-stream goes on waving. The ocean of divine love is substantial, the rising bliss forms of creativity are just waving attributes.
The Godhead is union in the eternal sport of ever-rising creativity of blissful love. And God, the Akshara Brahman, is the reflection attribute of separation in divine love and causes consciousness of pain through the concealment of Supremes' absolute knowing and absolute bliss. The eternal expense of God is the consciousness of longing to seek fulfillment in union with the Absolute blissful love. Hence, the eternal existence of God is the existence of eternal longing seeking fulfillment through the varied creations.


After the dissolution of the manifest into the unmanifest Nature, the all abiding pure consciousness that shines forth is that of Akshara who is a partial manifestation of the supreme Parmatma, the Supreme Godhead.
'Pesishable Kshara is the whrld of ignorance; imperishable blissful Akshara is the zone of wisdom. One who rules the world of ignorance and the zone of wisdom is higher than both.' (Yajurved, Svetashvotar 5:1)


'Multiple universes emerge from Akshara Brahman and again merge into him. The divine Supreme, however, is higher than him as He transcends all forms, vital energies and mind, and is pure all pervading inside and outside of the world - AKSHARAT PARTAHPARAH. (Atharva-ved, Mundak, 2.1.1)

The Vedas say that three zones of Akshara are not involved in the process of creation, only the fourth zone is enveloped with nescience and causes the universes of fleeting nature. The upper three zones of Akshara are full of bliss : 'TRIPADASY-AMRITAM DIVI' and are truer essence of Akshara Brahman than his fourth zone of illusice creation. Now the question arises: from where the bliss comes to the higher three zones of Akshara? It comes from the blissful reality of Aksharatit Purushottam who is nothing but the stream of bliss consciousness :'BRAHMANO HI PRATISHTHA AHAM AMRITASYA AVYASYA CHA' (Gita 14:27) - 'The imperishable Brahman is etablished in the unending bliss of my highest reality of Para Brahman.

Monotheism and the one god

The Akshar Brahman's universal Consciousness assume many forms of deities like Maha-Vishnu, Narayan, Vishnu, Shiva, Brahma, and numerous gods and godesses who supervise the various functions of cosmic creation. Since all the smaller gods are expressions of one Reality of Akshara Brahman, people normally think by worshipping any form of deity, they indeed worship the Absolute Reality. But, it is not so. The Gita plainly states that worship of deities other than the supreme Purush eternal Krishna is 'Abidhi-Purcakam', i.e not accordance to the rules, (8:23) Moreover, upto Brahma-loka all the planes of the gods are pershable, therefore the worshippers of the gods attain to their perishable planes and return to creation if not in this Cycle, then in another Cycle of creation. Only when one worships Purushottam one reaches the eternal abode of Krishna from where return is not possible. (8:16) For the abode of the Absolute is the ultimate destination.
There are also several other Vedic verses forbidding the persons desirous of liberation from the worship of demi-gods. In Yajurved (Brihad-aranyak 1.4.10), we are informed that every god is eager to receive worship from men. But god-worshipper is like a sacrificial animal for the gods. As many animals would be of service to a man, even so each single person is of service to the gods. If even one animal is taken away, it is not pleasant, what then if many? Therefore, it is not pleasing to gods that men should know Brahman.
This may perhaps be one of the reasons wy Mahamati Prannath has been able to synthesize the teachings of the Gita and the Vedas with those of the Quran and the Bible, since both the Islam and the Christianity were, like the Gita and the Vedant Upanisads, conceived in revolt against the polytheism.
It seems the primitive tendencies of fetishism are so deep-rooted in human mind that sooner or later it inclines towards idolatory. All the prophets in the Arabian world had to face this problem and had to come from time to time to improve the intelligence of man. The protests of Buddha and Mahavir against the polytheism were soon forgotten and their own followers began to worship their statues in course of time much as the Chrishtians have begun to worship the idols of cross and Christ and Mary, and the Muslims the stone of their holy places and the tomb of Sufi Saints.
It is for this reason, say, Krishna, that wears the matter apparel from time to time and appears as great Masters to remind the ignorant of the great Truth in every age. When we hear of the Holy spirit descending upon Jesus, it is the same descent which brings down the cosmic Krishna or the cosmic Muhammad into the various one lakh and twenty four thousand prophets, as is mentioned in the Noor-Nama.
'Noor-Nama mentions one lakh and twenty four thousand prophets who are the splendour of cosmic Muhammad and that cosmic Muhammad is the cosmic Krishna, the Shyam (Of Paramdham)'.
Being transcendent the Supreme Godhead Himself cannot associate with this phenomenal universe except through His created spirit, the cosmic Muhammad. He can also be callled the cosmic Christ, the cosmic Buddha or the cosmic Krishna. It is the task of Cosmic Spirit to make creation and guide mankind in every possible way.

Hierarchy of universal religion

People often asked Mahamati Prannath : If each thing is divine then how can one speak of a hierarchy? Yes, he says, all comes from the Divine " EK THE BHYE ANEK ; hence the Divine is everything, but not the totality of the Divine. One cannot call an electric bulb the entire Power-House, yet every electric bulb's illumination is related to the Power-House. In the same way, we cannot take a piece of stone and say : 'this is the title Divine', yet everything in the universe has a perfect relation with the Divine. Yogurt and curd are transformed milk; none the less they cannot be called milk. Every being is as perfectly the Divine as he can be, that is why no one wants to shift his consciousness radically to a different platform.
In this hierarchy there is a place for everybody; and for each individual in the place he is, his individual truth is absolute. That is to say, each element which is truly in its place has a total and perfect relation with the Divine. And yet, as whole, there is a hierarchy which too is quite absolute. There cannot be any purpose of the individual apart from the purpose of the whole, nor any purpose of the individual. This what we see in our body as a whole and its dependence on its parts. All the beings in the universe form a vast complex linked by the dual purposes, though they may not necessarily be aware of it.
The relationship of the whole and the parts is of mutual joy. Joy is not created by the individual alone. Experience of joy is through loving and through being loved. From each individual the Whole seeks to obtain a particular joy and thus fulfils His love for joy. Just as love is the connecting link between the lover and the beloved, similarly joy is the connecting link between the Essence and the attribute, between the Creator and the creation.

The idea of the hierarchy and grades of consciousness in various planes has been developed at a great length in the Hindu literature of occultism. Although there are thinkers who cut short the botheration of all descriptions of hierarchies in the spiritual world, by professing that everything is divine and it is no use dwelling one the details of the other worlds which have the same king of dreamy phenomenal existence as the earth. Mahamati Prannath, a great saint of medieval India, has however made many clarifications in this regard on the basis of his own spiritual experiences.
According to him, the perfect hierarchy is a total hierarchy, and it is not concerned with time and space. But when we want to realize how the Infinite Reality is able to act simultaneously in millions upon millions of galactic universes, we find that the play of material energy takes place in a subtle manner for the souls. But there is a transcendental imperishable Reality greater than the material energy by which alone the appearance of countless cosmic trees is possible.
No doubt a very infinitesimal part of the Transcendental Reality has extended forth in the form of the universe, the remaining expansive radiation part of the Transcendental Reality is manifested in the spiritual zone and can be called the internal energy of opulence. Those liberated souls who live in the internal energy of the spiritual zone enjoy their blissful eternal existence and are free from al kinds of limitations experienced in the material worlds by the conditioned souls.