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.