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.