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.