Seventeenth Century Revelations
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Seventeenth Century
Revelations
A Research Project on
Shri Pran-Nathji’s Divine Wisdom
(Tārtam Vani)
Author
K. C. Vyas, Delhi, India
Seventeenth Century Revelations
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TABLE OF CONTENTS
Preface ................................................................................................. 4 Chapter 1 ............................................................................................... Parātma-Yoga 7
1.1 ................................................................... Mankind: Three Categories 10
1.2 ..................................................................Successive Upward Link-ups 16
1.3 ................................................ The Wake-up Call For Brahman-srishties 20
1.4 ................................................................. Inter-Loka Spiritual Linkages 22
1.5 ............................................................. Samashty-Vyashty Relationship 25
1.6 ........................................................................... Lokās And Upa-Lokās 31
1.7 ....................................................................................... Four Pralayas 34
1.8 ......................................................................... Prophecies Of Our Age 37
1.8.1 ............................................................................................... Bible: Hints of Spiritual Link-ups 46
1.8.2 ............................................................................................... Period of Jaagani 49
Chapter 2 Our Unique Vārāha Kalpa ................................................ 52
2.1 ................................................................... Durations of Yugas, Kalpas 53 2.2 ................................................... Yogāvasishtha: Vaivasvat Manwantara 56 2.3 ...................................................... Parama-pada, ‘Nishkalanka’ Parātmā 59 2.4 ............................................................... Views of Other Texts/Tāratam 62 2.5 .............................................................................. Ambiguity on Ātmā 70 2.6 ........................................................................... Adhyātma Rāmāyana 72 2.7 ............................................................... Bhāgawatam versus Tāratam 78 2.8 ............................................................................................... Hamsas 83 2.9 ..............................................................................‘Varna’ of scriptures 86 2.10 ....................................................... Rāsa-leelā in Yoga-Māyā’s creation 88 2.11 ................................................................. Anātmā, Ātmā and Parātmā 94 2.12 ................................................................................. Parātma-nishthā 98 2.13 ..................................................................... Change-over to New Age 101 2.14 .............................................................................................. Efficacy 103 2.15 ...................................................................... More Biblical References 106 2.16 .................................................................... New Age: Evolving Clarity 108
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Chapter 3 ?? .................................................................................... 109 Chapter 4 ?? ...................................................................................... ??
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Preface
Hindu scriptures say that reality behind Sanskrit term ‘Brahm’ or ‘God’, and its relationship with human soul, a Jeeva, is difficult to grasp. Further, realizing that relationship is far more difficult, say scriptures, even when it should be the sole objective of a Jeeva and then to accomplish the legendary ‘liberation’. It relates to getting
liberated from ‘bondage’ of having to experience the misery of repeated reincarnations in world. They also say that life-after-life efforts in right direction under guidance of a self-realized Sat-guru, is essential for the purpose. Only this much became clear with the help of my need-based perusals of translations/commentaries of
scriptures in Hindi, as I was not a student of Sanskrit or Philosophy. But belonging to a religious Hindu family, I was encouraged to grasp their intents and follow their guidance. On following that advice, I found my interest in scriptures growing. Later, I connected with Theosophical Society, the books based on ‘psychical’ research,
‘readings’ given by Edgar Cayce, etc. But all that accumulated knowledge also left a certain frustration owing to the varying viewpoints, use of different terminologies, etc in scriptures, concerning particularly to the
highest level of reality. At best, some imperishable, ‘Akshara’ level was merely pointed at, not elucidated, whereas the human beings only have a capacity to experience only the perishable or ‘Kshara’ realm (Loka) they dwell in. The 15th chapter of Gitā further complicates the matter by tersely, yet explicitly announcing in a total of five verses, a still higher level reality called ‘Purushottama’! That seemed to be the ‘Brahm’. Now, which of
the two higher levels above Kshara is an aspirant supposed to realize to secure liberation and escape the clutches of a power of God called ‘Maya’ that governs our Kshara world: Akshara or Purushottama, the Aksharateeta? Again, scriptures talk of 7-8 types of ‘Mokshas’ or ‘Muktis’, the ‘liberation’! It
all seemed to be too confusing. Gitā also asserts in last two of those five verses: Aspirants should know so very comprehensively the Purushottama principle as not to leave any room for doubt about it;
only then they would have done all that they are required to do. That did sound mysterious; would it secure the highest ‘type’ of lieration? When other scriptures were searched, it was found they seldom alluded to ‘Purushottama’; and even when it was done, the term was just not elucidated. But it was
not so surprising as even ‘Akshara’ level was declared to be ‘beyond any description’! That perhaps, understandably, left the scholars to speculate, by and large, only on what the reality of Akshara Purusha was – completely leaving Purushottama out of the purview of their enquiry!
The message of Gitā has not quite been appreciated: The reality of God is not of a uniform consistency; rather, it exists at three major planes of three Purushas and three Lokas. But it says, all those Lokas are governed by Purushottama, implying that other two Purushas – ‘Akshara’ and ‘Kshara’ Purushas – either do not have any role to play; or at most they do
so in a subordinate capacity to that of Purushottama even when governing their own Lokas. Then Bhāgawatam talks of 14 Lokas, all perishable at the time of Prākr it Pralaya,
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taking place after 36000 Kalpas, Naimittik Pralayas that follow them, when only three out
of them perish and get re-created! It was confusing at first, but it did clarify that all of those 14 were really the sub-divisions of a larger Kshara Loka, that in turn was only one of the three Lokas of Gita. On following pages such sub-divisions of any Loka are denoted as Upa-Lokas in order to avoid
confusion. Whenever a mention is found of three Lokas, collectively denoted as ‘Trailoki’, there will still remain a doubt: whether these perish after every Kalpa; or two out of them are
imperishable and only one is perishable as given in Gita. Such doubts do not somehow bother the scholars who contribute to commonly read religious literature! A doubt still remained unresolved: Is God ‘formless’, or is also present in some ‘form’; or say, is He an impersonal, formless reality of enormous spread, or one perhaps also existent in some
‘personal’ form? It is the same as asking, using my terminology (Sanskrit terms): whether He is only a ‘Samashty’ principle or also is present in a ‘Vyashty’ (personal) form, and again in only one or all the three realms? If latter is the case, then how can Samashty-Vyashty relationship be defined? Is it the same as God taking an Avatara?
It seemed, it was only on realizing some ‘Vyashty’ form of God that one could have His experience – uniquely different from all others – that is amenable to being compared with that of someone else. Without such a possibility, how can people say that both have realized the same (level of) reality. Surely, no one can describe a formless reality. Is it why
scriptures said that reality of eternal God (at one or both of the higher two levels above Kshara) is ‘beyond any description’? But they did describe a ‘four-limbed’ form of Vishnu, in a human form otherwise, symbolically representing Samashty Kshara Purusha! Do the two higher Purushas too have similar, distinctive ‘forms’? Many such issues were left
unresolved by scriptures. That left me unsure of what to make of them. I was in such an uncertain, even frustrated frame of mind in mid 1995 when I heard about Tāratam Vāni (TV). I started reading, one by one, several of its books as published with
commentaries by Prānanāth Mission, New Delhi. I was drawn to, and also surprised, by them. It did need good bit of collating with nuances of scriptures before inferring that those were the latest Revelations of God, deserving a place on similar high pedestal as scriptures are placed on. TV surely complemented and supplemented them in its own style in several
vernaculars as prevalent in 17th century India! It explains not only the esoteric imports of, but also the need on part of Vedavyas to compose, the text of Bhāgawatam! TV unveils its contemporary relevance, not only to Hindus but the world at large. Several of its scattered statements were pieced together and collated with the ancient scriptures to perceive an
outline of His grand plan to reward the spiritual aspirants in an unprecedented manner, right in our times! I hope that perception has been properly conveyed here. In a total of 18758 verses,
Tāratam Vāni extensively talks about three Purushas, their respective Lokas, unheard of spiritual destinations of persons of Brahm-srishty cadre, their liberation, etc – though hardly ever alluding to Gitā, perhaps the most well known Hindu text! But it does often collate itself with Bhāgawatam to reveal the spiritual significance to present day
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aspirants of outwardly quite frivolous accounts of the Brij- and Raasa-leelas enacted in His
boyhood days by Shri Krishna, with grown up cowherd women, over 5000 years ago! Why would Shri Krishna of Gita, the Purushottama (God personified) have behaved in such a frivolous manner? Again, why did revered sage Vedavyas at all record such episodes in Bhāgawatam, a text that was composed especially for guiding the highly
evolved persons, termed as ‘Parama-hamsas’ who were expected to reincarnate in the worsening times of Kaliyuga? Such doubts would certainly arise to reasoning minds of even Hindus, leave alone to those
of other faiths. Without any knowledge of their spiritual imports, as were brought to light by Tāratam Vāni only in 17th century, those episodes were trivialized by fun loving Hindu masses in their folk literature (even mocked at by missionaries of other faiths). Indeed, over the centuries, scholars did develop some rationale behind them, but it lacked the
spiritual insights now opened up by TV. It has come to rescue of spiritual aspirants/scholars, by revealing the truths as had hitherto remained undisclosed to mankind (it was preplanned this way by God, says TV)! A look at the topics of discussion on Contents sheet of the research thesis would show how most of my doubts got resolved based on inputs from the divine Tāratam Vāni.
I say with all humility that I often found myself unequal to such a task but several ‘Bhrigu Samhita’ readings I was fortunate to get – from Shri Kedarnath Prabhakar, D Lit, Saharanpur, India–not only encouraged but even motivated me to grasp the divinity of
Tāratam Vāni, particularly in light of ancient scriptures. This does seem to be in tune with rationalistic temper of our times. It certainly would call for scriptural testimonies. I hope this research thesis reaches the scholars of religion who are curious about how and when a certain dawn of spiritual age would take place in world, as is
predicted in scriptures of almost all the faiths. They can be expected to have read something or the other about Hindu philosophy, particularly about Vaishnava school of thought that lays great emphasis on Bhāgawatam. I hope they would peruse the testimonies and favor me with their esteemed feedback.
I acknowledge the patient, whole-hearted support of my family members all these years, several friends, Smt Vimla Mehta of Prananath Mission and Shri Narendra Patel and friends at Lord Prananath Divine Center (LPDC, Macon, USA), who encouraged me to complete my thesis and offered to post it on
their web-site. I also thank Neeta and Rama K. Vyas for arranging a very fruitful meeting with LPDC in July this year. K. C. Vyas,
Warm regards,
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Chapter 1 Parātma-Yoga
The term ‘Parātmayoga’ may never be found in scriptures. It was in fact ‘coined’
for ease of expressing the crux of a unique ‘concept’ that is implied alright, but not
made explicit in certain seventeenth century Revelations called ‘Tāratam Vāni’ or
just ‘Tāratam’. It amounts to saying that God had gracefully established from time
to time certain metaphysical ‘Inter-Loka spiritual linkages’ in case of some entities
dwelling in three different realms or Lokas, so that they also eventually experience
the other two Lokas! No Hindu scripture this author had connected with had hinted
at such a concept; the same evolved while collating Tāratam Vāni with ancient
scriptures. Only later did it occur that a grace termed “Brahm-yoga” in Gitā/5/21,
conferred on an imperishable Ātmā, may also be termed as ‘Parātmā-yoga’ from
the stand-point of a highly evolved, yet a perishable Jeeva that Tāratam terms a
‘Brahm-srishty’, earlier spiritually linked by God with a ‘Brahm-yogayukta-Ātmā’.
Only these Brahm-srishties are entitled as per Tāratam to eventually experience
the bliss of union with God and get liberated from misery of being in a ‘bondage’ to
repeatedly reincarnate in our Kshara Loka (the perishable realm). Gitā speaks of
three Purushas of vast, cosmic spread and of three Lokas. The scriptures do talk of
Kshara Loka and its 14 Upa-Lokas (discussed later) that Jeevas inhabit, but do not
say explicitly that other two Lokas also serve as habitats for their own ‘embodied
entities’. Tāratam asserts that often, consistently. It denotes the embodied entities
residing in different Lokas (comparable to layers of His consciousness, the realms
of God) as: the Jeevas of Kshara (perishable) Loka; Ātmās of imperishable Akshara
Loka; and Parātmās of Aksharāteeta Loka (imperishable, yet superior to Akshara
Loka). When Tāratam Vāni was collated with scriptures it appeared that a Brahm-
srishty category Jeeva would surely have in past been spiritually linked up with an
imperishable dweller of Akshara Loka – ‘Brahm-yogayukta-Ātmā’ of Gitā/5/21 –
that was in turn linked up with a ‘Parātmā’, the dweller of Aksharāteeta Loka!
It is further contended that Gitā presents the same grace but from view-point of an
eternal ‘Ātmā’, when it says that Brahm-yoga enables such an Ātmā to have an
experience of ‘un-ending bliss’ (‘Akshaya sukha’) of (union with) Brahm. The
scriptures seldom employ the term ‘Parātmā’; and even then it is not elucidated at
all. It was therefore not explained by the scholarly commentators. A rare statement
of Bhāgawatam was fortunately located (taken up for discussion later) that almost
equated ‘Parātma-nishthā’ – getting established in Parātmā – with ‘Brahm-nishthā’
(getting established in Brahm). It is only Tāratam Vāni that clearly reveals that the
Parātmās happen to be the most divine embodied entities (all females), eternally
residing in Aksharāteeta Loka in a uniquely blissful, conjugal relationship with their
Lord, the Aksharāteeta Purusha (Purushottama of Gitā). Bhāgawatam’s statement
was enough to convey that terms Brahm and Aksharāteeta Loka related to same
level of His reality; and that it would not be inappropriate to term the ‘Brahm-yoga’
of Gitā as ‘Parātma-yoga’ from the view-point of a Brahm-srishty!
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Gitā omits mentioning that even a perishable Jeeva of the Brahm-srishty category,
earlier linked up spiritually with Brahm-yogayukta-Ātmā is entitled to experience
the bliss of the latter, even a part of it. Relevance of Brahm-yoga to the Jeevas of
Kshara Loka has therefore remained unexplained in Gitā and its commentories.
Why was that grace announced in our world if it was so irrelevant to all Jeevas?
When attention got drawn to Gitā/11/47, it occurred that its ‘Ātmā-yoga’ needs to
be considered as a grace of God that was showered on spiritually evolved Arjuna,
the recipient of the discourse of Gitā. He was earlier praised in Gitā/10/37 to be His
Vibhooti! Yet, with what purpose he might have been so graced is neither revealed
in Gitā, nor speculated by scholarly commentators. It was not easy for the auther
therefore to associate Ātma-yoga conferred on a Jeeva with Brahm-yoga that was
conferred on an imperishable Ātmā that was earlier linked with that Jeeva.
It needed collating Tāratam with scriptures to discern that Brahm-yoga is really a
higher order grace that must be a subsequent one conferred on a deserving Ātmā
earlier linked up with a Jeeva (as a result of Ātma-yoga)! It was argued that when
that Ātmā got ‘connected to, or associated with’ – conceptualized here as having
been ‘spiritually linked up with’ – the Brahm level of His reality (during Brahm-
yoga), the Jeeva with whom that Ātmā was earlier linked up also would get
likewise linked up with Brahm. Spiritual link-up has been conceptualized like an
electrical connection of Kshara Loka’s Jeeva established with an Ātmā of Akshara
Loka during the course of Ātma-yoga, and that connection later getting extended
from its Ātmā to a Parātmā located in Brahm or Aksharāteeta Loka! That seemed to
explain the Tāratam’s unambiguous and oft repeated statement that both, the
Ātmā and Brahm-srishty category Jeeva shall eventually experience the bliss of
union with Brahm, though of varying magnitudes (say, intensities)!
That resulted in hypothesizing that grace of ‘Ātmā-yoga’ conferred on a deserving
Jeeva – Tāratam can be seen to have termed such a Jeeva as belonging to its
‘Ishwarsrishty’ category – is really a harbinger of a possible higher order grace of
Brahm-yoga that could be conferred in future on same Ātmā linked with that
Ishwarsrishty. This latter grace – Gitā’s Brahm-yoga conferred on that Ātmā
(connected with an Ishwar-srishty), is here envisaged as ‘Parātma-yoga’ (“Para-
Ātmayoga”), referring to Jeeva earlier conferred with Ātmā-yoga. Such a Jeeva
then becomes a Jeeva of ‘Brahm-srishty’ of Tāratam! It terms the countless Jeevas
that had not deserved to be graced with even Ātmāyoga as belonging to
‘Jeevasrishty’ category. In this manner Tāratam categorizes the entire mankind into
its three ‘srishties’. In an ascending order of their spiritual superiority, these can be
arranged as follows: the ‘Jeevasrishty’, the ‘Ishwarsrishty’ and the ‘Brahm-srishty’.
This categorization is a bit different from the ancient ‘Caste’ system of Hindus.
As explained later, the higher two ‘srishties’ can be considered to have evolved
out of the base category of Jeevasrishty – with said two graces of God mentioned
above, the highest being Brahm-yoga! This correlation of Tāratam with Gitā is valid
only if one accepts that Brahm-yoga is conferred only on ‘eternal’ Ātmās, the
dwellers in Akshara (inperishable) Loka – as only they (and not Jeevas) can
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experience ‘un-ending’ bliss (“akshaya sukha”)! On the other hand a Jeeva (‘self’
of an entity dwelling in Kshara Loka) is perishable; hence the ‘Ātmā’ referred to in
Gitā/5/21 has to be the subjective ‘self’ of some imperishable entity dwelling in an
imperishable Loka (and not Kshara Loka)! It cneeds to be clarified that that every
Jeeva is not linked with an Ātmā (this point will be discussed later at some length).
While Tāratam clarifies many points of scriptures, it is not entirely straight-forward in
its own narrations. Some truths are discussed with utmost clarity, even repeated a
few times while discussing several issues – for example, that Ātmās and Parātmās
are located in two different Lokas altogether and Jeevas in Kshara Loka. But when
talking of role of an Ātmā whose spirit is located between those of a Parātmā and
a Brahm-srishty in an Inter-Loka spiritual link-up, its intent could be grasped only
after identifying and piecing together many hints scattered in thousands of its
Verses. It simply discloses (repeatedly) that the spirits of three ‘srishties’ eventually
have three different spiritual destinations. How can it be explained when they all
are essentially the embodied Jeevas of Kshara Loka regulated by the same power
of God called Kāla-Māyā (Māyā of scriptures)? It simply says, abilities and deeds
of three srishties to grasp spiritual truths are of differing orders.
But how does that give the higher two srishties higher spiritual destinations that lie
beyond Kshara Loka? Their ‘upward’ spiritual linkages are not mentioned explicitly.
Tāratam only says that Brahm-srishties somehow possess their spiritual roots in
Parātmās located in Aksharāteeta Loka; and Ishwarsrishties are likewise rooted in
Ātmās located in Akshara Loka. It further implies vaguely that the spiritual roots of
Brahm-srishty category Jeevas pass through Ātmās of Akshara realm! That is why a
Brahm-srishty experiences itself in its spiritual journey first as an Ātmā and then as a
Parātmā! That was the main basis of hypothesizing that a Brahm-srishty was graced
with both the said graces of Gitā: first the Ātma-yoga, and next with Brahm-yoga
(conferred on their Ātmās); and that Ishwarsrishties were graced with only Ātmā-
yoga! Jeevas whose ‘upward links’ extend only upto Akshara Loka (Ishwarsrishties)
can be said to possess the capability to eventually experience themselves as
those Ātmās. They naturally possess a potential of experiencing the Akshara Loka.
The experience of Akshara Loka by an Ishwarsrishty is really ‘through’ the spirit of
its linked up Ātmā that has been awakened. The experiences of Akshara and
Aksharāteeta Lokas by Brahm-srishty are through its respectively linked up Ātmā
and Parātmā! Tāratam clearly says that a Brahm-srishty will first experience itself
‘as an Ātmā’ and then ‘as a Parātmā’. On subjectively identifying itself with Ātmā, a
Brahm-srishty (and also the Parātmā, as will be explained later) would feel itself to
be that Ātmā existing in, and experiencing, the Akshara realm! When its Ātmā later
subjectively identifies with the linked up, but now awakened, Parātmā: both, the
Brahm-srishty and that Ātmā experience the bliss of Aksharāteeta realm through
their linked Parātmā. Tāratam also discloses that intensity of bliss then experienced
by Ātmā (Gitā’s Brahm-yogayukta-Ātmā) is higher than that by the Brahm-srishty.
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Further, Tāratam clearly says that the Ātmā, being eternal, willexperience its share
of bliss eternally, but only ‘after’ the period of ‘Jāgani’ (explained later) in our
Kshara Loka is over; while the Brahm-srishty would experience its portion of bliss
‘before’ the said period is over! Thereafter the Brahm-srishty would simply cease to
exist in this world! It can then be said to have got liberated for ever from the
legendary ‘bondage’ of having to exist in Kshara Loka. From all such statements of
Tāratam, and others of scriptures, the role of the spiritual linkages and that of Ātmās
could be worked out, as is being summarized now. The Ishwarsrishties and Brahm-
srishties, both, can experience the Akshara level of reality alike, as these srishties
are contended to have been graced with Ātmā-yoga. Still, as only Brahm-srishties,
had been graced also with Parātmayoga, they are in possession of a potential to
experience the Aksharāteeta Loka too! Countless Jeevas of the ‘Jeeva-srishty’
category do not have their spiritual linkages extending upto any higher Loka.
1.1 Mankind: Three Categories
The Jeevasrishties shall never experience any of the two higher Lokas, Tāratam
says unambiguously. Their spirits can of course climb upto highest point in the
Kshara Loka, but go not beyond it upto Akshara realm. Tāratam is thus seen
dividing the entire mankind into three categories, its three ‘srishties’. Arranged in
ascending order of superiority these are: Jeevasrishty, Ishwarsrishty and Brahm-
srishty. Tāratam even reveals the total number of Jeevas of each of the two higher
categories: 24000 Ishwarsrishties and 12000 Brahm-srishties! These numbers are not
going to increase or decrease with passage of time in our Kshara Loka. It seems
that duration of our perishable Kshara Brahmānda (Loka) that has so far elapsed
could evolve only Jeevas of these many higher ‘srishties’ from the innumerable
ones of ‘Jeevasrishty’ category; and no more! The measure of evolution of human
beings, in other words, is their ability to experience imperishable two realms of God
that are located beyond our perishable Kshara Loka.
Only a total of 36000 (24000+12000) Jeevas out of innumerable ones of our vast
Brahmānda (Kshara Loka) can eventually experience themselves as Ātmās, by
attaining Ātmic consciousness in their ‘Turiya’ states. Tāratam thus seemed to
suggest that only 36000 Jeevas must have previously been blessed with the grace
of Ātmayoga by God. Only these many were found deserving to be blessed with
Ātma-yoga, say considered fit enough to be shown glimpses of what lies beyond
the perishable realm of God (our Kshara Brahmānda). Innumerable others can
never attain ‘Turiya’ state of consciousness required to have a glimpse of Akshara
realm as they can attain only the three lower yogic states of consciousness (also
sometimes called ‘Buddhi-vrittis’). But Aksharāteeta realm can be experienced
only by 12000 Brahm-srishties in a state of consciousness ranked even higher than
Turiya; it is termed by Yogavāsishtha as ‘Turyateeta’! Intriguingly, higher ‘srishties’
shall reach their highest spiritual destinations during a very narrow time-span!!
Tāratam Vāni lays considerable emphasis on role played by ancient scriptures in
spiritually evolving mankind in past; and also explains its own role in evolving them
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further. It needs to be grasped in context of ancient scriptures: both, their concepts
and the prophecies. But its Revelations have remained by will of God out of sight
even most Indians! Keeping this in mind an attempt is made on these pages to
provide to readers an overall perspective of Tāratam, how it correlates with the
ancient Hindu scriptures (and a little with Bible) and what is its contemporary
relevance to entire mankind. Such correlations as could be located are presented
here. It would be found that certain clarifications pertaining to rather uncommon
terms of Tāratam have been repeated often. It was done in order to spare the
readers of cross checking with their explanations given on earlier pages.
A view has been propounded here that two higher ‘srishties’ would have been
evolved by God over extremely long periods by showering graces over them of
course commensurate to their efforts. That is this author’s personal opinion; Tāratam
does not state this categorically. But it is his experience Tāratam reveals its fuller
imports only when grasped in backdrop of scriptures. That is why corroborations of
scriptures are provided below from texts like Yogavāsishtha, Upanishadas, Gitā,
Adhyātma Rāmāyana, Bhāgawatam, etc. It seems that these and scriptures also of
other faiths had enabled mankind to evolve spiritually in past eras, in several
societies, cultural backgrounds, etc. Those past-life Samskāras, impressions of
scriptural grasp developed then by the two higher srishties, would surely provide
them certain intuitive grasp in subsequent lives (if born in other faiths) when they
see Tāratam revealing imports of scriptures of their ealier faiths. It considers itself,
and also other scriptures, as Revelations of same God. That suggests God would
have revealed the spiritual truths (perhaps relating to different levels of reality) as
were relevant to spiritual needs of different cultures, at different times.
Gitā’s term ‘yogayukta’ points at ‘having established a metaphysical link-up of
sorts’ among any two or more of the following: a Jeeva, Ātmā and Parātmā. The
term ‘Yoga’ is used in scriptures to point at both: the ‘path’ that needs to be
treaded by way of ‘Sādhanā’ (efforts in specified direction) by a yogi, and also the
desired spiritual ‘destination’, the ‘Sadhya’, experience of highest level of God or
Brahm. The term ‘yoga’ also points in common parlance at an act of summing up
two or more numbers, or even the resulting ‘sum’! In this background, Gitā’s ‘Ātma-
yoga’ and ‘Brahm-yoga’ seemed to point at graces of God that link up the spirits of
two or more entities, located in their own Lokas, with intention of later opening up a
way for deserving yogis to reach spiritual destination they desire and deserve too.
In case of said two yogas such higher destinations seem to have been indicated in
Gitā by prefixing them to the term ‘yoga’: ‘Brahm’, is the Aksharāteeta realm; and
‘Ātmā’, the Akshara realm.
Gitā/5/21 and 24 say clearly that a ‘Brahm-yogayukta-Ātmā’ can experience
eternal bliss, “akshaya sukha”, and secure “Brahm-nirvana”. Gitā/6/21 says that a
yogi then becomes entitled to receive ‘utmost’ (‘Atyantik’) happiness (‘sukha’), the
“sukham Ātyantikam”! It seems the term ‘Ātyantik’ was used in a duel sense: that
of ‘utmost’; and also to drop a hint pointing at a type of “Pralaya’, one of the four
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‘types’ of annihilation of the Kshara creation (as stated in Bhāgawatam, explained
later in this chapter) resulting in ‘Brahm-nirvana’, the legendary ‘liberation’!
“Ātyantik Pralaya” occurs only to rare yogis and not to countless other Jeevas
who continue to be under the ‘bondage’ to per force experience severe bouts of
pain and misery His power, Māyā, inflicts on all Jeevas of Kshara Loka! It is the
highest spiritual reward for a yogi who succeds in efforts to experience the highest
level of reality, the Brahm. On receiving it, such a yogi then earns the right to get
‘lierated’ from the said ‘bondage’. Tāratam says, such liberation would happen to
only the 12000 Brahm-srishties (and their linked Ātmās too) when their linked up
Parātmās collectively awaken to their Aksharāteeta existence – when the planned
period of Jagani is over in our world (by 29th century)! It further states: On attaining
Parātmic consciousness (one by one), every Brahm-srishty would identify itself with
its respective Parātmā,
Each of the 12000 Parātmās is a glorious adolescent female enjoying a blissful
conjugal relationship with the Purushottama in Aksharāteeta Loka! Tāratam vividly
reveals why all Parātmās are presently experiencing in their respective ‘delusions’
(of their own asking!) that they bodily exist – in our Kshara world – in the names and
forms of such-and-such Brahm-srishties (though they are completely oblivious of
this). Every Parātmā would happen to shed her delusion (one by one) – in a time-
frame pre-decided by God that is estimated to end in 29th century AD! Then pre-
delusion bliss would return to them (after their ‘momentary’ delusions)! Not only
that, certain portions thereof would for ever flow down over her spiritual linkage
with a respective Brahm-yogayukta-Ātmā!
It was seen that several statements of both, ancient Hindu scriptures and Tāratam
corroborate each another, but it does not happen always. They even complement
and supplement each other. Yet collating them, as found by this author, led to a
satisfactorily reasoned out understanding of esoteric intents of both! Tāratam states
explicitly: That is bound to happen as the source of both is really the same God! It
was while verifying this claim that an outline could be dsicerned of the concept of
‘Inter-Loka spiritual linkages’ that seemed implied in both of them, but not quite
made explicit. It is contended that it serves as a tool to grasp the intents of both.
Gitā does not mention different ‘states of consciousness’ in which a yogi becomes
capable of experiencing higher realms of God. But it does seem to talk, besides
other yogas, of one called ‘Bhakti-yoga’ that can eventually lead one blessed with
it to eventually experience Him and His realms lying beyond the Kshara Loka
which their spirits are ‘naturally’ endowed with capabilities to experience. The term
‘Bhakti’ can be viewed looked as opposite of ‘Vibhakti’, pointing at having got
‘separated’ from God or the realm where He eternally remains present (opposite of
yoga). Two negatives amount to a positive, so the term Bhakti can be viewed as
‘A-vibhakti’, the opposite of getting separated – or a grace that leads to re-union.
Delusion is envisaged as eventually providing subjective identification of one, say
the first entity with the second one, each inhabiting its own Loka. Before the link up,
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each of the two was equipped to experience only its own Loka. But after the linkup
the first entity becomes oblivious of its own Loka and starts receiving inputs of live
experiences of the second entity who is alive to (aware of) of its own Loka. The first
entity thus happens to start subjectively indentifying itself with second one,
experiencing the latter’s Loka. It can be said to be the ‘delusion’ of first entity, the
consequence of that spiritual link up! It is the consequence of a dual impact: first
entity’s spirit (focus of consciousness) getting somehow separated from its own
Loka, and accessing second one’s experiences (without even being aware of this
fact), subjectively identifying with second one. It is like a dreamer identifying
himself with experiences of some person existing in a dreamt-up world.
It is contended here that as consequences of the said two yogas of Gitā: an Ātmā
of Akshara Loka gets spiritually linked up with a Jeeva conferred with Ātmā-yoga;
and likewise, a Parātmā existing in Aksharāteeta Loka (Brahm level) gets linked up
with that very Ātmā. That accounts for delusion (‘Vibhrama’) of Parātmā and Ātmā
who then feel verily as if they respectively are the (upward linked) Brahm-srishty. In
this example, the Parātmā and Ātmā suffer from ‘Vibhakti, say separation from their
respective habitats (Aksharāteeta and Akshara Lokas). This also sows the seeds in
Brahm-srishty, and linked up Ātmā of potentials to eventually experience the far off
Aksharāteeta Loka by identifying with their linked up Parātmā. But it happens only
after the linked up Ātmā and Parātmā sequentially shed delusions to ‘awaken’ to
their real identities! What was A-vibhakti for two higher entities becomes Bhakti for
lowest one; it is awarded with a potential to eventually experience the higher two
Lokas. Likewise, higher entities get enabled to experience the Loka of lowest entity.
That explains how Bhakti-yoga can enable a Bhakta of Kshara loka to experience
a higher realm. Tāratam says: for a Brahm-srishty’s consciousness to first rise from
Kshara to Akshara level, it is essential to first possess the divine knowledge (Jnana
in Sanskrit and ‘Ilm’ in Urdu). But for it and its linked up Ātmā to rise up further – from
Akshara to Aksharāteeta level, Tāratam says, love for God of adequate intensity
the ‘Ishq’ (an Urdu term), perhaps the Para- or Prema-bhakti of Hindu scriptures, is
essential. Tāratam thus settles a controvercy of religious discussions: which one of
the two is the easier or superior path; either that of Jnana or Bhakti? It asserts that
both are essential, but in different laps of a very long spiritual journey of a Brahm-
srishty (a Bhakta) graced by God with upward spiritual link terminating in a
Parātmā. Only then the scriptural bliss of experience of Purushottama (located in
Aksharāteeta Loka) can be had by a Kshara Jeeva. Bhakti does not simply point at
being ‘emotional’ or simply ‘devoted to’ God; it really amounts to a grace of God
of ‘spiritually linking up’ a Jeeva with entities located in higher levels. Vibhuti-yoga
and Buddhi-yoga need to be grasped in backdrop of concept of spiritual link-up.
The accent on emotion (love, devotion) as in Bhakti, and that on intellect in Jnana:
both are necessary, but that on Jnana has to come first; that on Bhakti follows later.
That is why Tāratam terms itself as ‘Be-shaq Ilm’, a body of divine knowledge, the
Jnana (Ilm) that can ‘remove all the doubts or queries (‘shaq’ in Urdu)’ of a seeker,
an aspirant of Brahm-srishty status. It says God first blesses a Brahm-srishty with ‘Ilm’
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(Jnana) and only later with ‘Ishq’. This agrees well with Shri Krishna’s comments on
Buddhi-yoga of Gitā/10/10, the importance of ‘Jnana-yajna’ and ‘Swadhyaya’ (the
study of scriptures to grasp their intents) in Gitā/4/23-42. The Yogasutras of the sage
Patanjali (/2/44) too say the same if ‘swadhyaya’ is reckoned as ‘refelecting upon
Revealations of God inked in scriptures and also those He might have thought it fit
to manifest subsequently, like Tāratam Vāni (and even some later material He may
decide to reveal during the said period of Jāgani).
Scriptures seem to have referred to the said love as ‘Prema-bhakti’: that love and
devotion which leads to a union with Him! The term ‘Bhakti’ is also used in a wider
sense: one that enables the devotees (perhaps of Jeevasrishty category) to reach
upto highest place in Kshara Loka (Vaikuntha); and even upto Akshara level (for
those of Ishwarsrishty category). It is reasonable to expect that these two srishties
would also need (like Brahm-srishties do) the Jnana, say the knowledge relating to
their eventual spiritual destinations. ‘Bhakti’ of Gitā needs to be taken in context of
Tāratam in a broader sense of ‘A-vibhakti’ that goes on to undo an earlier
separation, the Vibhakti (delusion) of a higher entity owing to its ‘down-ward’ link-
up with, and experience of being the lower order entity. When the delusion is shed
in due time, an opportunity is provided to lower entity to peep into the higher realm
– through subjective identification with the higher entity – without having to bodily
move out of the lower Loka wherein God had placed it! That explains His grace.
As for Jeevas of Kshara Loka, they were placed by God in that realm; hence their
faculties and inclinations were ‘naturally’ tuned to only experience it – pleasures,
pain, name and fame, victories or defeats over their opponents, etc – but right in
this world. At best they may get attracted to a place in Vaikuntha, in the vicinity of
Kshara Purusha, the Master of Kshara Loka. But as per Tāratam a limited number of
them (two higher srishties) had in past got attracted to higher spiritual destinations
(Lokas) due to exhortations of scriptures. They were given the capabilities to
remotely with those spiritual link-ups to eventually to experience the higher realms,
but only after grasping the truths relating to higher Purushas and Lokas.
Tāratam gives us to understand that the truths of Aksharāteeta level had hardly
been revealed by God in past; but when the time was ripe for it, He manifested the
Tāratam Vāni in seventeenth century India. It implies that Brahm-srishties needed
some more spiritual maturity to be able to grasp those truths; when it happened He
reincarnated few of such highly evolved Brahm-srishties. He not only created the
conditions for one of them, the Sat-guru (Shri Devachandra ji) to turn his focus on
Him via Bhāgawatam, but even used him to lead others of his kind back to Him! He
later disclosed via the next Brahm-srishty, Mahāmati Prānanāth, details of a divine
plan including the time-span within which the 12000 Brahm-srishties would receive
their spiritual rewards that were only waiting to be picked up by them. But for it to
happen, they would first have to be thoroughly clear, by studying Tāratam about
their own relationship with Him, the deluded Parātmās and how they would receive
their own rewards, but only after awakening respective Parātmās from delusion.
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Gitā/15/19-20 pointedly says that comprehensive truths about (Samashty, cosmic)
Purushottama principle need to be grasped first; only then such wise ones can be
said to have done what is expected of them (“Krita-kritya”)! It is not categorically
said that only then He would take the responsibility of safely leading them on such
a path as would lead directly to Himself. Again it is neither specified that this offer is
meant only for those whose Ātmās were first graced with Brahm-yoga that must be
fulfilled by them. It only says that so much knowledge of Purushottama needs to be
gathered as would make them “Asammoodha” (ones whose ignorance has been
shed altogether) before He grants them an audience. But Tāratam Vāni states that
explicitly by terming itself as a “Beshaq Ilm”, such knowledge as would remove all
their doubts. Gitā specifies that rider only ambiguously while Tāratam puts it bluntly
that its “Beshaq Ilm” needs to be grasped thoroughly before Brahm-srishties could
hope to experience a blissful union with Purushottama, their spiritual reward!
It can be seen from commentaries that the Verses of Gitā/15/15-20 are construed
by Hindus as almost equating the cosmic Purushottama principle with Shri Krishna,
as a person bodily present in the world who happened to declare – quite tersely
though – that He was the Purushottama! Yet this understanding is both correct and
incorrect based on ‘AnuGitā Parva’ of Mahabharata, a text that also contains Gitā.
It is recorded there that Shri Krishna could not repeat the discourse of Gitā later as
He was ‘yogayukta’ with Brahm (Aksharāteeta reality) during the period that he
gave it on earlier occasion! It means Purushottama and Shri Krishna can not be
equated for ever; the former alone can really decide on when, how and through
whom to reveal Himself in world! No one, however great, can disclose such truths
independent of Him!
Tāratam was manifested after thousands of years of Gitā and Bhāgawatam. Both,
composed by Vedavyās, did not allude to Aksharāteeta Loka (Brahm) or its
inhabitants, excepting once in Bhāgawatam – that Parātma-nishthā is almost the
same as Brahm-nishthā. On the other hand Tāratam alludes hundreds of times to
Parātmās, their eternal blissful existence in Aksharāteeta Loka, and importantly,
their presently experiencing (remotely) our Kshara Loka through 12000 Brahm-
srishties, etc! Such truths need to be correlated with scriptures to fully grasp the
perspectives of both these sources. As for Brahm-srishties present in ealier times,
during the times of (and in close proximity of) Shri Krishna: they had remained
completely unaware of their own lofty status as also that of Shri Krishna!
On correlating Gitā/15/19-20 (also /10/3) with Tāratam, it became clear that He
must have taken the required steps to metaphysically grace some deserving ones
with His yogas, instilling within them higher capabilities than rest of the mankind to
later grasp the intents of Tāratam and to benefit therefrom. He also augmented
those ancient and rather inadequate revelations via Tāratam Vāni to reward those
who grasped the truths of His Purushottama principle and thereby creating a
potential within them whereby they may not only realize (experience) it but even
announce its existence to the world!
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The Brahm-srishties will experience the bliss of union (of lesser intensity than their
Ātmās) with Purushottama for a limited period, as stated earlier. Even then, it will far
exceed what any other Jeeva bodily existing in the Kshara Loka can ever hope to
experience. It obviously would be a reward for every Brahm-srishty’s efforts of the
past and present, an unshakable faith in His scriptures and untiring efforts to grasp
the spiritual truths relating to His Purushottama principle, etc, leading to awakening
of their linked up deluded Paratmas. Tāratam says clearly that such a reward shall
accrue to a Brahm-srishty when it awakens the Parātmā linked with it in past
around the time when Shri Krishna had appeared in the world. After enjoying the
bliss of union with Purushottama during the period of Jagani, every Brahm-srishty it
would disappear from Kshara Loka fully ‘liberated’ from its karmic bondage!
Necessity to ‘coin’ the term ‘Parātma-yoga’ was felt in order to briefly express that
the grace of Brahm-yoga conferred on an Ātmā of Akshara Loka can also be said
to be transferred on to a perishable Brahm-srishty that was earlier linked up with
that Ātmā. That in effect entitles the Brahm-srishty to get linked up with the same
Parātmā (located in Brahm). It is this spiritual link up with a ‘deluded’ Parātmā that
finally enables the flow of those blissful experiences – when the former awakens to
re-unite with Purushottama – to reach the Brahm-srishty over the spiritual linkage.
State of consciousness in which a Brahm-srishty identifies itself with by now an
awakened Parātmā, says Tāratam, is higher than Turiya (the ‘Turyateeta’ of
Yogāvasishtha). But how did those Parātmās happen to get deluded in the first
instance? That can be said to be a natural consequence of her having been
‘downward’ linked with a Brahm-yogayukta-Ātmā of Gitā/5/21 – and through it
with a Brahm-srishty located in Kshara world!
1.2 Successive Upward Link-ups
On one side of the spiritual linkage of a Brahm-yogayukta-Ātmā is an eternally
blissful Parātmā and on the other, a perishable Brahm-srishty. So as every Brahm-
srishty disappears from its habitat, the Kshara Loka, after experiencing a part of the
awakened Parātmā’s bliss, the latter’s upward linkage would be severed. It will
however happen after the period of Jāgani is over in our world – that is, when the
12000 Brahm-srishties would have experienced their share of bliss of union with the
Purushottama! But upward linkages of each of those 12000 Ātmās with respective
Parātmās shall remain intact, enabling them to perpetually access the bliss of their
linked up Parātmās (“akshaya sukha” as it is denoted in Gitā/5/21)! That would
happen as nothing ever is destroyed in Akshara and Aksharāteeta Lokas: their
entities, and the spiritual linkages that were established by Purushottama; so the
bliss would continue to flow over those linkages for ever. Tāratam thus enables us
to reason out when it is collated with scriptures. A few more instances of this type
as were noticed by this author would be presented on following pages. Even some
more could probabely be located if only the scholars searched for them.
Only when it dawned that Gitā had used the term ‘yoga’ to point at His grace of
‘adding up’ (say ‘linking up’) that a faint outline started emerging of the concept of
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‘spiritual linkages’. But it took quite some time to realize it as Tāratam does not
quite highlight ‘grace’ aspect of God like Gitā does. But it does assert quite
emphatically that 24000 Ishwar-srishties shall succeed in raising consciousness
only upto ‘Turiya’ state and would attain only the Ātmic consciousness. The Brahm-
srishties too would do that, and later attain even the Parātmic consciousness to
experience the said bliss! Reason is this: the Ātmās of Ishwarsrishties simply do not
possess access to Parātmās. Then Tāratam also unambiguously discloses that such
Ātmās, as were linked with Brahm-srishties, after experiencing that union with
Purushottama, shall never again get hooked up to Kshara experiences!
In the light of Yogavāsishtha we can say that the Ishwarsrishties can not raise their
yogic consciousness to beyond ‘Turiya’ – literally the ‘fourth’ state of consciousness
(higher than the ‘lower’ three states) – in which Akshara Ātmā is experienced. This
text also talks of a still rarer and loftier yogic state called ‘Turyateeta’ in which the
Brahm, the Paramātmā can be experienced. Yet it does not highlight contribution
of God – by way of graces, like Gitā does – to facilitate the yogis to accomplish
what others, not so graced, can not. It also does not give out, like Tāratam does,
that the yogis can, in their higher states of consciousness, experience as if they are
verily the entities present in higher Lokas – either Ātmā or the Parātmā. Yes, only
once it was found employing the term ‘Parātmā’, but it did not explicitly associate
it (her, as per Taratam) with a realm of God that is higher than Akshara! This rare
mention of Yogavāsishtha on Parātmā will be discussed later.
Yogavāsishtha neither clarifies that there are two higher levels of His reality (the
Lokas) that serve as habitats for higher order entities, Ātmās and Parātmās; nor that
Paramātmā (Purushottama) dwells only at the highest level. But it explains well the
five states of consciousness in the context of seven of its Yoga-bhoomikas (as if the
same were the seven steps of a ladder) that the spirit of a yogi must climb in order
to reach upto the level of Brahm or Paramātmā. It refers only symbolically to said
three ‘lower’ yogic states as ‘waking’, ‘dream’ and ‘deep sleep’ in that order – the
very terms that we use to denote what every Jeeva experiences during its whole
lifetime. Most other texts too borrow the symbolic terminology, but without in least
clarifying that it is adopted for three lower states of a ‘yogi’ (not of every person)!
These scriptural snags seem to have resulted in a common perception that any of
the countless Jeevas, who experiences the three ‘lower’ states (waking, dream
and deep sleep), is naturally poised to attain the next higher ‘Turiya’ (‘fourth’) state.
That is a false perception. The Turiya state is very rare wherein imperishable Ātmā is
experienced. As per Yogāvasishtha, it can be attained only after a yogi develops
a total insensitivity towards the experiences of Kshara Loka first, in third yogic state
termed only symbolically as “sushupti’ (deep sleep)! Only then, with further efforts,
that yogi attains Turiya and even the Turyāateeta states. It calls for treamendous
(life-after-life) efforts. Such a perception enabled this auther to hypothesize that the
Ishwarsrishty and Brahm-srishty categories must have evolved out of the lowest
one of Jeevasrishties, over extremely long periods and only with graces of God!
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Turiya may follow after the three lower yogic states, as contended here, but only if
one is graced with Ātma-yoga! With more efforts the same yogi may be conferred
with Parātmayoga too – to eventually succeed in attaining Turyateeta state. Text of
Yogāvasishtha presents a life-after-life perspective of human existence and says
that efforts made on the path of yoga in any life do not go waste in case yogi fails
to accomplish the goal in that life. It uses a term ‘yoga-bhrashta’ (getting de-railed
from the chosen track of yoga) for such yogis. They may accomplish that goal in
some later life in a favourable environment when past Samskaras, the impressions
of past efforts and accomplishments come to the fore. Such yogis will then seem to
move faster towards their goals as compared to others who may not have made
requisite efforts in past! Other Hindu scriptures too say the same. An explicit
reference of Gitā/6/37-47 can be cited in support of that statement.
In response to pointed query of Arjuna (Verses 37-39), Shri Krishna said that one
who is ‘yoga-bhrashta’ gets re-born in prosperous, and virtuous family, or in that of
a wise yogi, to make further progress rapidly. He categorically told Arjuna that a
yoga-bhrashta person reclaims ‘Buddhi-yoga’ (“Tatra tam buddhi-samyogam
labhate paurvadehikam”) that was earned by him in some previous life and body!
Buddhi-yoga is explained by Him in tenth chapter in the context of Vibhooti-yoga
(Gitā/10/10) and will be discussed later. Arjuna is advised that the aim of everyone
should be to strive to become such a yogi (Gitā/6/46). All that can be said here is
this: Arjuna must have been such a fortunate past life yogi (scriptures attest to this
fact), for the divine discourse of Gitā came his way even without his asking for it!
One can well see why Shri Krishna provided him (and through him to the world at
large) with a global view of human existence, different yogas, etc when Arjuna’s
dilemna at the time was: whether to fight the devastating Mahābhārata war or not!
As many scholars have expressed it, there is yet another purpose: Gitā was not
meant for Arjuna alone, that divine discourse was meant for consumption of the
evolved ones to appear later (as was also the case with Bhāgawatam). When the
scriptures were collated with Tāratam it enabled this author to hypothesize that the
Ishwarsrishties must have evolved out of those Jeevasrishties who could at best
attain only the third ‘yogic’ state – and yet were considered worthy of such a grace
of His that would enable them to attain an even a higher, the ‘Turiya’ state. The
Brahm-srishties seem to have been likewise evolved by God, out of Ishwarsrishties,
to attain a state even higher than Turiya. Tāratam does not disclose the process of
evolution of its two higher category Jeevas from those of the lowest one, but it
provides enough material to collate with Yogāvasishtha, Gitā, Bhāgawatam, etc
on higher states of consciousness that a yogi can accomplish.
A statement of Bhāgawatam was then located saying that ‘Parātma-nishthā’ is the
same as ‘Brahm-nishthā’! It made clear that Tāratam’s Aksharāteeta Loka, habitat
of the Parātmās, was the Brahm that many verses (apart from Gitā /5/21) talked of.
That provided scriptural support to hypothesis that Brahm-yoga and Parātma-yoga
are one and the same, only stated from differing reference points. , Bhāgawatam
uses the term Parātmā several times, but without elucidating it. Such instances are
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cited later. It needed good amount of collating with scriptures before it could be
deduced that they must have evolved out of Jeevasrishties with successive
‘upward’ linkages with entities of higher Lokas for even Gitā did not allude to either
lower three or higher two states of consciousness, the ‘Buddhi-vrittis’ as these are
termed in Bhāgawatam.
Explanation of the concept of spiritual linkages is difficult on two counts: firstly, the
readers may not even have heard of Tāratam Vāni; and secondly, its full import
becomes clear, in opinion of this author, only when it gets collated with scriptures.
But unlike other faiths, Hinduism does not express itself in either one, or at best only
two; threr are several scriptures. Again, the commentators belong to different
philosophical schools of thought (‘Darshana Shastras’). That often results in different
interpretations of same statement. If different scriptures are to be collated, based
on their commentaries, then the difficulties become manifold. Tāratam points at
this scenario, but does not blame only the commentators; it says the scriptures too
must accept a share of that blame, owing to their lack of clarity, even glaring
‘blanks’ found in their narrations at some crucial locations! That leaves the doors
wide open for scholars to fill in the blanks as best as they can!
Above scene had required the augmentation of such scriptures via Tāratam Vāni.
It was manifested in an enigmatic manner in 17th century India in what must surely
have been the Turyāteeta states of consciousness of two personages: the Satguru,
Shri Devachandra ji (1581-1655 AD), and his chosen disciple known by his title as
Mahāmati Prānanāth (1618-94 AD). The latter’s real name was Shri MehRāj Thakur.
It is repeatedly said that Tāratam was manifested primarily to brief only the
spiritually evolved Jeevas, the Brahm-srishties, regarding highest spiritual truths as
the last leg of their spiritual journey had arrived. They had therefore to be armed
with hitherto withheld information. Tāratam repeatedly asserted that it was essential
for them to comprehensively grasp the truths relating to most superior realm of
God, the Aksharāteeta Loka, how it can be reached, etc.
Tāratam simply states that the spirits of 12000 Parātmās – without their coming over
bodily to Kshara Loka – are presently under ‘delusion’ that they are inhabiting the
Kshara Loka in form of such-and-such Brahm-srishtie! It discloses that as and when
the Parātmās would happen to shed their delusions, one by one – as a result of
efforts of respective Brahm-srishties – they will re-gain their normal capabilities to
experience Aksharāteeta Loka. Thereafter it will be the turn of Brahm-srishties to
experience the existence in that Loka through the ‘awakened’ Parātmās! But that
can happen only if and when they first succeed in comprehensively grasping the
truths relating to realm of Purushottama and His beloved Parātmās, the delusion of
the latter, how and when they would shed it, etc. These spiritual truths, then
properly grasped instill a potential in aspirants to eventually ‘realize’ them! But God
also seems to have created that bit of extra urge, and even the intellectual
capacity within every Brahm-srishty, to grasp those truths.
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1.3 The Wake-up Call For Brahm-srishties
Tāratam says indirectly that even in their deluded states, the Parātmās receive the
truths relating to themselves via the spirits of linked up Brahm-srishties (carried over
to them over their spiritual linkages). These inputs generate within the Parātmās
certain subconscious forces that start opposing the deluding forces. That explains
why such inputs should be sent by Brahm-srishties as are intellectually convincing.
This can be done by grasping Tāratam Vāni and correlating it with scriptures, and
grasping the statements of blissful existence in Aksharāteeta Loka of Parātmās as
against their present miserable experiences of our Kshara Loka, etc. The Parātmās
also need to realize that it has happened as a consequence of their identification
with Brahm-srishties. These inputs on reaching even the deluded consciousness of
Parātmās inform them that they were deluded by the Purushottama in order to fulfill
a desire that had gripped them (as Tāratam puts it) in Aksharāteeta Loka to
experience what the existence in Kshara Loka was like!
As outlined in Tāratam, the Parātmās shall certainly succeed in shedding their
delusions, but only after experiencing in full measure the misery in Kshara Loka and
also when they receive the said inputs regarding their earlier blissful existence from
their respective Brahm-srishties (on grasping it). Those inputs shall serve purpose of
a sort of ‘wake-up call’ issued by God that they will receive in their deluded states!
It can be seen that God had not intended them to be deluded for ever as He is
seen promising them via Tāratam Vāni that the Brahm-srishties are equipped with
that bit of (excess) urge and capability to extract the essence of spiritual truths
relating to His higher realms; and also to collate those with hints available in
ancient scriptures. This correlation is essential to develop an overall framework of
His divine plan to reward them!
Tāratam reveals that the total duration of their delusion would really last only for a
minutest part of a moment of Aksharāteeta Loka, but when in delusion it would be
experienced as thousands of years of Kshara existence in form of such and such
Brahm-srishties. Further, the words of Tāratam that their misery of Kshara existence
is going to be shortly over is expected to generate within them a hope that will cast
its shadows in Kshara Loka within the hearts of Brahm-srishties – that this time
around their efforts to grasp those highest spiritual truths are sure to bear exotic
spiritual fruits! Thus, though all Jeevas connecting with Tāratam Vāni may make
efforts to grasp it in order to experience the bliss of Aksharāteeta Loka, only those
who were earlier spiritually linked up with those Parātmās (through Parātmā-yoga),
say possessing the status of Brahm-srishties, would really succeed.
The Brahm-srishties do possess the urge as also capability to provide such an
understanding of spiritual truths to their linked up Ātmās and Parātmās as would
cause their awakening from delusions they suffer from, due to their downward link-
ups with Brahm-srishties (identification with them). Spiritual links can be envisaged
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as electric wires (or better, some wireless links) that can carry the live, moment-to-
moment experiences of Brahm-srishties, happiness or otherwise, their conceptual
grasps of spiritual truths, etc! Their upward transmission is implied quite clearly in
Tāratam. It exhorts the Brahm-srishties to grasp spiritual truths as it would assist the
Parātmās to grasp them, even in their delusion, and learn about the efforts being
made by Purushottama to awaken them. They would realize, even in their deluded
states that time had arrived when they whould (or can) shed their delusions!
In His scheme, apart from that bliss of Aksharata experiences, the Brahm-srishties
will also have the honour in Kshara Loka to corroborate many truths, as were only
hinted at in scriptures, based on their own experiences! That would bring to them
much respect in the world. Mankind would treat them as living gods! Further, they
would also be instrumental in drastically slashing down the period of evil influence
of Kaliyuga from 432000 years to around 6000 years (Tāratam mentions this figure in
an indirect manner)! But alas, Brahm-srishties are really unaware that they (and
only they) really possess the lofty spiritual and intellectual potential. Presently they
think and act like innumerable other Jeevas, adopting their practices and beliefs.
They are asked by Tāratam to search within as to who they are, why they are in this
miserable world and search for ways and means to permanently get out of it!
In a way, the situation is that God says to everyone: here you are, provided with
the scriptures and Tāratam; see if you feel motivated to study them. If those make
any sense to you, it is quite likely you belong to any of the higher two categories;
but the real ‘Litmus test’ lies in your capability to attain Atmic as also the Paratmic
consciousness! He as if says: let there be an open competition; all those motivated
to compete in the race, even in worsening times of Kaliyuga are welcome to join it;
but their aim should be to claim ‘spiritual’ rewards of highest realm – not those of
this world. To emphasize urgency in taking up this task, it says that the rewards can
be collected only during a given time-span. Tāratam exhorts all the Brahm-srishties
not to ‘miss the bus’, wishing them good luck and also saying: let the best 12000
win!
God revealed in Tāratam the scheme of rewarding them, but only when some of
the Brahm-srishties had evolved enough to digest its truths, as also to explain those
to others of their kind. It asked them to spread their understanding for sake of those
who were to make their appearance at a later date. It often says that His plan is to
reward the Brahm-srishties in a narrow time-span of 1130 years (it is given clearly in
TāratamVāni)! Based on its hints, that time span is contended to have started in the
year 1678 AD and will therefore end 1130 years later. That time-span thus works out
to be 1678-2808 AD. Then it will be the turn of 24000 Ishwar-srishties to awaken their
Ātmās in next 70 years. The overall time-span of such unprecedented events (the
period of Jāgani) thus is 1200 years starting from base year of 1678 AD,when the
Parātmā linked up with Mahāmati Prānanāth got awakened through the efforts of
his Sat-guru, Shri Devachandra ji.
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We in the year 2012 are located within first one-third of the period that is hailed by
Tāratam as ‘the period of (or the day of) Jāgani’. The 17th century term ‘Jāgani’ –
seems to be a distortion of Sanskit term either ‘Jagarana’ or ‘Jagriti’ – pointing at
‘spiritual awakening to highest reality’, one-by-one, of every 12000 Brahm-srishty.
When it would take place, every Parātmā shall re-unite with her Lord Purushottama,
and her blissful experiences will then flow down to linked up Ātmā and also Brahm-
srishty. The divinity of that experience will express itself within that Brahm-srishty by
way of a surge of intense, subtlest and most divine, influential light that Tāratam
terms as ‘Noor’ (Urdu term) radiating out from it and spreading out to all the
fourteen Upa-Lokas of our Kshara Brahmānda! That subtle, but extremely potent
influence can best be described in English as ‘divine Aura of global spread’.
At that time the blessed Brahm-srishty would fully identify itself with an awakened
Parātmā, Whatever spoken by it in that (Turyateeta) state would be considered as
something communicated by none less than God through a Parātmā! That is why
the words conveyed by the two Brahm-srishties, Satguru and Mahāmati Prānanāth,
(called Tāratam Vāni) while they were connected with their respective, awakened
Parātmās are here termed as God’s “17th century Revelations”. It simply is a record
of truths passed on via two awakened Parātmās, named ‘Sundari’ and ‘Indrāwati’
of Aksharāteeta Loka through the said two personages. Those truths happened to
have manifested from time-to-time in form of a total of 18758 divine Verses in our
Kshara Loka during the period 1657-94 AD as described later.
It is however relevant to note that all the words of past eras that announced the
existence of Aksharāteeta Loka as habitat of Purushottama, Parātmās, etc (using
different terminologies) too would have carried divinity (to certain extent) in form of
divine light, the Aura. Tāratam Vāni mentions this pointedly (in respect of Prophet
Mohammed) and also describes the role of that Aura in coming times. It is stated
that it can destroy the malevolent tendancies lying within all human beings, and in
a way prepares them amenable grasp and accept higher spiritual truths. Such
statements draw a good parallel with a 5000 year old prophecy of Bhāgawatam
relating to future appearance of God in form of ‘Kalki’ and how His aura would
then spread in the world to purify the human hearts in worsening period of Kaliyuga
that had began no sooner than Shri Krishna departed from this world.
1.4 Inter-Loka Spiritual Linkages
The concept has been developed based on this author’s understanding, firstly of
the Samashty/Vyāshty relationship and secondly of a Loka and its sub-divisions
termed here as Upa-Lokas. It forms the very basis of an absolute necessity of Inter-
Loka spiritual linkages for a Vyāshty located in one Loka to remotely experience
another Loka, without having to be physically present in the latter. These linkages
are conferred by God only on deserving Jeevas of Kshara Loka. Scriptures do
exhort mankind to realize Brahm or Paramātmā and then get liberated, but can not
describe how to do it, other than getting into Turyateeta state or seeking His grace!
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Gitā suggests becoming His Bhakta or being ‘yogayukta’ with Him or phrases to
that effect, meaning getting connected with Him in some way; but commentators
have not interpreted these words as ‘getting spiritually linked up with a higher level
of reality through some Vyāshty located at that level. They perhaps thought of God
as an eternal reality of uniform consistency that as if directly supported the
consciousness of all Jeevas; meaning they all had ‘direct’ accesses to Him, only
requiring His permission for audiences with Him. There was a lack of scriptural
clarity on His existence at three distinctly different levels, the Lokas (and also their
Upa-Lokas). Aksharāteeta Loka was not mentioned at all. Further, as pointed out
earlier, the term Ātmā generally pointed at, and was even accepted as the ‘self’
(eternal that too!) even of an imperishable human being. Lack of clarity on
Samashty-Vyāshty relationship at Akshara level added to confusion. In this
backdrop, the need of conceptualizing Inter-loka spiritual link-ups was felt only in
the light of revelations of Tāratam Vāni.
Such a spiritual ‘link-up’ is envisaged on these pages for (deluded) Parātmā and
Ātmā to access experiences of a Brahm-srishty in order for them to have a feel of
existing in Kshara Loka and vice versa for the latter to access their experiences (in
Turiya and Turyāteeta states) as and when the former two wake up from delusions.
It could also have been conceptualized that the linkages were installed by God for
all Jeevas (for leading them right upto Aksharāteeta level), but with metaphysical
switches inserted in those links initially in ‘OFF’ position with a proviso that the same
got turned on to ‘ON’ position when God ‘willed’ in respect of few deserving ones!
Scriptural statements could perhaps have favoured this latter alternative of spiritual
linkages installed initially with switches in OFF position for every Jeeva; but it did
not match with what Tāratam asserts: only 12000 Parātmās were deluded by
Purushottama. That restricted to only 12000 as the number of Brahm-srishties who
were linked up with Aksharāteeta level reality.
It was finally decided to conceptualize that a spiritual link-up got established with
a deserving Kshara Vyāshty as and when God desired (willed to bless someone). A
sketch (like a schematic diagram) is presented below to depict spiritual linkages,
hoping it will serve as a visual aid when grasping discussions on the subject yet to
follow. The Lokas are depicted in three lighter colour shades: of green for Kshara, of
yellow (Akshara level) and of purple (Aksharāteeta level). Vyāshties located there
are depicted as small circles of respective darker shades. Their spirits are depicted
as tiny (white) uncoloured circles located centrally in circles of darker shades. That
scheme was adopted to express relationship between the consciousness of every
Samashty Purusha and that of all the Vyshties governed (by the former). This would
explain the very need of ‘Inter-Loka’ spiritual linkages. This Samashty-Vyāshty
relationship would also be discussed later; but briefly, it is the same as what exists
between ‘Macrocosm’ and ‘Microcosm’, but with following understanding.
The Vyāshty Purushas (conscious Jeevas) are able to cognize, and connect with
only their own Loka (not any other Loka). They exist within, and are sustained by,
the consciousness of their own Samashty Purusha. It is a natural restriction imposed
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by the sustaining consciousness; but it gets overcome as envisaged here when the
Purushottama, the Ishwara of all three Lokas, gracefully establishes an ‘Inter-Loka
spiritual link-up’ of a Vyāshty of one Samashty Purusha with that of other Samashty
Purusha. This enables the first Vyāshty to gain access to the experiences of another
Loka via those of the second Vyāshty located in its Loka.
Spiritual linkages are depicted in dotted vertical lines spanning all the three Lokas
in case of Brahm-srishties, and only two Lokas in case of Ishwarsrishties. The
Jeevasrishties are not at all upward linked. As and when any higher order Vyāshty
experiences a lower Loka over its linkage, it is said to be in a state of ‘delusion’; but
when it experiences a higher Loka it is said to be doing so in its higher state of
consciousness (Samādhi). For Kshara Jeevas, these higher states of consciousness
are termed either as ‘Turiya’ or ‘Turyāteeta’.
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1.5 Samashty-Vyāshty Relationship
Tāratam only implies (without making explicit) the reason Purushottama was
required to establish the Inter-Loka spiritual linkages – and that too in respect of a
limited number of Vyāshties of three Lokas. It must have been done, as contended
here, to enable the Aksharāteeta Parātmās and Akshara Ātmās to experience
Kshara existence through the respective Brahm-srishties; and then for their spirits to
revert to their own Lokas. The same ‘means’ also would have enabled the Brahm-
srishties and their linked up Ātmās to experience what the blissful Aksharāteeta
existence is like during the period of Jagani. As already said, the concept of such
spiritual linkages does not contradict statements of either the scriptures or Tāratam
Vāni. Rather, when need arises, it clarifies some of their earlier, poorly understood
statements of both simply because it suggested itself while collating them. It was as
if implicit in narrations of both, like a substratum, only waiting to be dug up and
taken cognizance of.
But it first needed firming up a basic idea that all the Lokas really existed within
(and were governed by) the consciousness of their respectrive Samashty Purushas;
and that spread of consciousness of every universal, formless Samashty Purusha
defines the boundary limits of that Loka wherein embodied Vyāshties dwell. Such a
postulation on Samashty-Vyāshty relationship explains why the Vyāshties of a
particular Loka can neither physically move out of boundaries of their own Loka
nor even experience happenings in some other Loka – without the said Inter-Loka
spiritual linkages. It is an enigma that scriptures did not elucidate this relationship
(to place obstacles before the seekers?). While talking of say Akshara reality,
scriptures often used the term Ātmā in either sense, Samashty and Vyāshty; but
Tāratam termed the former as ‘Akshara’ Purusha’ and the latter as ‘Atma’! Such few
instances enabled firming up the Samashty-Vyāshty relationship, as otherwise it
was getting difficult to grasp statements of scriptures like the following few.
Take Shri Krishna’s most important declaration in Gitā: He is that third Purusha, the
Purushottama, superior to both, the Kshara and Akshara Purushas! How can that
be? He was located at the time of discourse, and indeed for all of His lifetime other
than while enacting the Raasa-leela, in Kshara Loka! Then He also announced in
Gitā/10/37 that He was a Vibhooty, one in whom the divinity of highest level had
manifested! Commentaries on Gitā have not even pointed at such contradictions.
Then, third Purusha and His realm are not even hinted at in scriptures, excepting
vague references to ‘Brahm-pur’ or ‘Brahm-dhaam’. Tāratam gives considerable
information on that highest realm, but to believe it one would naturally like to have
corroboration of scriptures. That called for collating and stretching the imagination
quite a bit to guess what was implied (but not made explicit) in both these sources.
The terms Pur (or Pura) and Purusha are related. A ‘Pur’ is a habitat, employed in
scriptures as a simile either for a vast Kshara Loka in Gitā/15/16 of the Samashty
Kshara Purusha or for a human body (in /5/13) of a Jeeva located in Kshara Loka.
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In both instances, the subtle consciousness of Purusha (Samashty and Vyāshty) has
to be taken as pervading the Pur (either a Loka or a human body) and governing it
from within. In other words, a ‘Purusha’ is envisaged as residing within (occupying),
a ‘Pur’ in capacity of its Master and effectively governing it from within – like a
dreamer’s consciousness governing dream world and actions of all Vyāshties who
appear in it! Kshara Loka is also called as Kshara ‘Brahmānda’. ‘Anda’ means an
egg filled with certain fluid.
In a ‘natural’ way that fluid evolves itself into a live chick of bird. We explain it by
saying that ‘Nature’ (Prakriti, the consciousness of Kshara Purusha) brings about
that transformation. Likewise the omnipresent powers lie within whole world – to lay
down the rules governing all the natural phenomena. Extending that logic to
‘dream’, we can well say that consciousness of a dreamer governs anything
coming within the dream-world, including thoughts and actions of all Vyāshties
existing in it. The consciousness of a Samashty Kshara Purusha is likewise free to
govern Kshara Brahmānda and Vyāshties present in it; and to manifest the Purusha
as an ‘Avatāra’ in it, even as dreamer (of waking state) seemingly enters in his
dream.
The logic of dream consciousness governing the dream world is used in Tāratam
and in most scriptures like Yogavāsishtha, but in context of Kshara level reality. The
same logic seems to be applicable to two higher levels. We have three Samashty
levels of reality (Lokas) so we need to envisage three Samashty Purushas as
governing their respectve Lokas from within. Likewise, every Samashty Purusha has
to be envisaged as having the soverign power to be present in His own Loka as a
formful Vyāshty Purusha (like all other Vyāshties present therein). Shri Krishna’s
declaration in Gitā that He is not only the Purushottama – third (Samashty) Purusha
superior to other two Purushas but also the Master of all three Lokas (Trailoki) – is
quite puzzling. It is contended in light of Taratam that He, as Ishwara of three Lokas,
the Purushottama principle, is the power behind all three Purushas; and yet that
power is focussed in the ‘third’ Purusha – real seat of power behind the thrones of
Kshara and Akshara Purushas – that directly governs His Aksharāteeta Loka!
The Inter-Loka spiritual linkages are envisaged as passing from the spirit of a
Vyāshty of one Loka to that of another Loka through the Samashty consciousness
of both the Purushas concerned (likewise of three Lokas too), as Ishwara of the
three Lokas is really the ‘Purushottama principle’! Its laws and deeds are not easy
to grasp or explain based on scriptures using worldly logic. Still one has to make an
attempt, however audacious it may seem to be, to bring them within the range of
reasoning. The analogy of dreamer comes to help to grasp the statement of
Gitā/10/37 when Shri Krishna, known as Vāsudeva (son of Vāsudeva), declares
Himself to be a Vibhooty among those of ‘Vrishny’ dynasty; while He declares later
in /15/18 that He is the Purushottama! If we use dreamer’s analogy it would have
been alright if He had claimed be an Avatāra, a Vyāshty form of Samashty Kshara
Purusha (present bodily in Kshara Loka). Tāratam confirms, He was indeed born as
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an Avatāra of Kshara Purusha; and only later did higher consciousness (of higher
two Purushas) entered in that Shri Krishna, and even withdrew therefrom!
Likewise, in other Vibhooties present in Kshara Loka too can the higher levels of
consciousness/experiences descend – via their upward spiritual linkages reaching
upto those levels! Thus linkages simply need to be viewed as the means that He
has gracefully provided to His ardent devotees over which (eventually) the higher
experiences can descend right within their spirits. Only the Purushottama can
perform this feat in respect of Vyāshties of all the three Lokas (as their Ishwara or
maste, as per Gitā/15/17)! That also gives rise to a question: whether the so-called
‘Vibhooties’ listed in Gitā/10 (or in Uddhava-gitā) relate to the Vyāshties of either
Akshara or Aksharāteeta Loka? Use of the term ‘Divya Ātma-vibhooty’ suggests
that it refers to someone linked with a ‘divine Ātmā’ (a Brahm-yogayukta-Ātmā), in
whom the potential was manifested through a spiritual link-up, to eventually enter
the Brahm level of His reality (Aksharāteeta Purushottama’s level).
It can be added in light of Tāratam that He would have also made the provisions
of spiritual linkages to manifest different higher levels of His reality right in the hearts
of two higher srishties during said period of Jāgani! The same had happened in
case of Shri Krishna too, as was seen after collating the discourse of Gitā with what
is given in the AnuGitā Parva of Mahabharata (these two incidents are recorded in
same text of Mahabharata). It points at connecting with and disconnecting from,
Shri Krishna’s Avatāri (Kshara) consciousness – as dictated by the Purushottama
principle, just before and perhaps immediately after the discourse of Gitā. The
same used to happen off and on with Mahāmati Prānanāth, just before and after
the divine verses of Tāratam got uttered by him! Such a happening could also
have taken place more than once during Shri Krishna’s lifetime. But this much is not
recorded even in Bhāgawatam, even after the Deva-rishi Narada had asked
Vedavyās to include all spiritual truths on divine birth and deeds of Shri Krishna by
collecting them in his yogic, Samādhi state!
Here too we find that it is the Purushottama principle that decides on how much of
spiritual information should be revealed, and by whom and when. In Bhāgawatam,
Vedavyās provided some information but not all. It was perhaps left for Tāratam
Vāni to augment it as would hopefully be borne out by discussion on the Brij- and
Raasa-leelas. It is also relevant to point out here that Tāratam does not contradict
Bhāgawatam (rather it augments). Its assertions that it constitutes a body of
information that was meant to be revealed much later – when a need would arise
for its disclosures – when adequately evolved Brahm-srishties would make
appearances in world. When that happened it took pains to provide information
relating to Aksharāteeta reality: the Purushottama in a Vyāshty form of “Shri Rāj ji”;
His Loka, its dwellers, their desire to experience the Kshara Loka, etc! It was done
to eventually cause the awakening of Parātmās in Aksharāteeta loka!
Some texts point at the highest level ambiguously, while others avoid mentioning it
at all. Again, scriptural narrations are so lengthy, as to often make commentators
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miss out connecting many subtle hints they drop. The brevity of Gitā (700 Verses)
often frustrates the seekers, but it is beneficial too. It reveals in briefest possible
manner that there are three Purushas, three Lokas and also that third Purusha, the
Purushottama, is the real Master of all three Lokas! It thus makes it easy to correlate
with Tāratam Vāni on such issues. Still it did not clarify that each of the said two
higher Purushas pervades, sustains and governs His own Loka along with the
subjective selves (spirits) of all Vyāshties located therein – like it does in respect of
Kshara Purusha and Jeevas. Gitā/15/17-19 just stops short of revealing that the
consciousness of Kshara and Akshara Purushas need to be taken as subordinated
to that of the ‘cosmic’ Purushottama (not Shri Krishna who came to and left our
world).
People perceive Shri Krishna till now – and they had done so even in His own times
– as an embodied Jeeva, at best an Avatāra (of Kshara purusha)! It was mainly for
them that He had to reveal in Gitā/10/3 that He was the “Loka-maheshwara”, a
Samashty principle that governed all the Lokas and that since He was present in a
body, the ignorant ones can not grasp that fact! This verse too seems pointing at
‘three-fold’ existence of the same one reality that we call as God, Paramātmā or
Purushottama who governs any and every thing present at any place (Loka); yet
Shri Krishna could not repeat the discourse of Gitā when Arjuna requested Him to
do so after the great war of Mahabharata was over! This instance is illustrative of a
relationship of those present bodily in Kshara Loka with a threefold God-hood that
sustains His three Lokas. In case of Brahm-srishties they have a relationship that was
established by none other than Purushottama principle with the Parātmās in order
that they may experience the Vyāshty form of Akshārateeta Purusha!
Tāratam hardly ever refers directly to Gitā, like it does to Bhāgawatam, still it
indicates how three levels of God-hood worked in unison to create the three
highest Upa-Lokas at Akshara level. The Samashty-Vyāshty relationship as is
attempted here – a total dependence of consciousness of all Vyāshty Purushas
(Vyāshties) of any Loka on that of their respective Samashty Purusha – would not
be available in any scripture. It had to be arrived at after some lengthy reasoning
(difficult to explain) while collating Tāratam Vāni with scriptures. It helped to justify
the absolute need of an ‘Inter-loka spiritual link-up’ to enable a Vyāshty of one
Loka, to be connected spiritually with some other Vyāshty of a different Loka in
order to eventually experience latter’s Loka. Gitā/5/21’s ‘yogayukta’ emphasizes
this point in respect of such Ātmās as were thus linked with Brahm, the “Brahm-
yogayukta-Ātmās”, in order to get eventually established in Brahm, to have for
eternity its bliss and to secure “Brahm-nirvana”. But it offers no clarification on why
that revelation was made in Kshara Loka; or how it is relevant to its Jeevas (if at all).
To grasp narrations of Tāratam it had become essential to grasp the process how
Brahm-srishties would experience union with Purushottama ‘via’ their respective
Parātmās eternal inhabitants of Aksharāteeta Loka – or even how the latter have
subjectively identified with respective Brahm-srishties. Before Samashty-Vyāshty
relationship was understood the way outlined here, it was not possible to
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conceptualize that Purushottama’s graces (mentioned in Gitā) are required to
have Inter-loka spiritual linkages established by Him in order to have experiences
of other Lokas by Brahm-srishties, Brahm-yogayukta-Ātmās and Parātmās. The
scriptures seldom employed the two terms ‘Samashty’ or ‘Vyāshty’, leave alone
used them together in any narration, to provide an opportunity to contemplate on
their relationship.
So it required considerable time to muster up the courage to articulate it and say
that Inter-Loka spiritual link-up is most essential among the Parātmās, Atmas and
Jeevas (Brahm-srishties) to remotely experience the Lokas other than their own.
The personages whose words are recorded in scriptures seem to have taken it for
granted that the readers would be able to somehow figure it out! To illustrate, let us
review a few references of Gitā: apart from the verses /15/16-18 that employ
‘Purusha’ in Samashty sense, and in /8/8, 10 and in /10/12 too; the verses /2/15 and
60 certainly imply sense of a Vyāshty! Use of the term ‘Vibhum’ in Gitā/10/12
stands out as an instance when an effort has indeed been made to clarify that the
verse points at a Samashty Purusha. Likewise, in /2/59-60 a term ‘Dehee’ (a
conscious being occuupying a ‘Deha’ (a human body) points at a Jeeva. In verse
/5/13 the ‘Deha’ is said to have nine doors (openings for eyes, ears, etc),
suggesting that it is a human body for which the term ‘Pur’ also is used (as a simile).
So ‘Dehee’ is same as a Vyāshty (Kshara) Purusha, an embodied Jeeva.
Many examples can be cited of scriptural practice (of Upanishadas particularly)
when they do not at all use the qualifying terms ‘Samashty’ or ‘Vyāshty’ (for
Purusha or his consciousness) even when it is most required to clarify their intents.
On enquirying with some scholars, they after consulting Sanskrit dictionaries
opined that the term ‘Samashty’ simply points at an aggregate (collection) of
several Vyāshties. On presenting this author’s opinion on their relationship, they
opined that it could well be possible if Samashty is composed of a subtler stuff that
is able to govern from within the Vyāshties (if it pervades them); but that called for
placing Samashty at a higher hierarchical position than its Vyāshties. Their reply
was: though this author’s opinion is not reflective of prevalent understanding of
those terms, it can not be ruled out either.
The required confidence to suggest here the perception of this author really came
only after he connected with a book “Ātma-vijnāna” of Swami Yogeshwarananda
where he places ‘Samashty Chitta’ higher than the ‘Vyāshty’ Chittas. Now, Chitta is
the very seat of human consciousness. His contribution is discussed a little later in
the context of his clarifications of many experiences (of Samādhi states in quite
recent times) and statements of the Theosophists and other reputed persons like
Edgar cayce. Anyway, this term ‘Samashty’ as is used on these pages conveys a
sense that it occupies a higher hierarchical status than its Vyāshties. Yogavāsishtha
states in /3/121/37, 42, etc that no relationship – like that between an experienced
inanimate ‘object’ and a conscious ‘subject’ (Jeeva) – is just not possible (between
two totally dissimilar things unless both exist in some unifying reality!
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So there has to exist a certain unifying principle underlying both of them! That very
principle is here termed as the consciousness of Samashty Kshara Purusha. That
enables subjects, the animate Vyāshties, to experience the inanimate objects of
the world, both being located within the consciousness of Kshara Purusha! Insights
of this type collected from several sources suggested that the material cause of 1)
the conscious Vyāshties, Jeevas; 2) inanimate Kshara Loka, and 3) even the
experiences as get generated within the Vyāshties of Kshara Loka – all are made
up of a subtler stuff of consciousness of Samashty Kshara Purusha! It is surmised that
similar relationship could well be existing between the Samashty consciousnesses
of the two higher Purushas and their Vyāshties (Ātmās and Parātmās).
That logic enabled this asuther to reason out that any Vyāshty is ‘naturally’
restricted to experience only its own Samashty Purusha’s Loka! But Gitā clearly
says that (Aksharāteeta) Purushottama or Paramātmā is the Ishwara of all the three
Lokas! So Tāratam’s assertion that Aksharāteeta Purusha (the purushottama) had
arranged for 12000 Parātmās to remotely experience the existence in Kshara Loka
seemed well within His powers. He made it possible for all Parātmās, without having
to be bodily present in Kshara Loka, to experience it – by simply arranging to have
the experiences/inputs transmitted to them over the said ‘Inter-Loka’ spiritual
linkage spanning all the three Lokas. That also served interests of equal number of
Ātmās and Jeevas (Brahm-srishties) to have an experience in due time of Brahm,
the eternally blissful Aksharāteeta abode! He thus has been contended as the only
one capable of ‘supernaturally’ arranging to remove those ‘natural’ restrictions,
placed not only on the 12000 Parātmās but also on that many Ātmās and Jeevas.
In a single stroke His plan seems to have provided for the three different orders of
Vyāshties of all three Lokas to eventually experience His three-fold existence (in
the three different Lokas) as three Purushas located therein, as well as their Lokas!
But they all are required to put in efforts to first grasp the scriptures as augmented
by Tāratam in a school that happens to be our world (‘Bhoo’ upa-Loka of a larger
Kshara Loka); as only here such lessons can be learnt as per His scheme. That is
why all the truths were were manifested in ancient times too in our world! He also
then arranged to manifest Tāratam Vāni in our world, so that adequately evolved
Brahm-srishties would connect with it and make efforts to grasp it. As He has
intended that the linked up Parātmās must be awakened in a pre-determined
time-frame as disclosed in Tāratam, He should be relied upon to ensure that the
Brahm-srishties are provided with intellectual abilities timely – and also justify the
faith He had reposed in them!
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1.6 Lokas and Upa-Lokas
It would be in fitness of things to review the very need to coin a term like ‘Upa-
Loka’ in order to denote it as one of the self-sufficient parts or sub-divisions, of a
larger Loka. This point is not made explicit in scriptures. On the contrary the same
term ‘Loka’ is also used by them for what is here called as an Upa-Loka! That
confusing practice seems to have seeped in Tāratam too! Both talk of three Lokas
at some places and of fourteen at others (Gitā talks of three Lokas only)! How
many Lokas are there: three or fourteen? Tāratam provides a clue by declaring
that consciousness of a Brahm-srishty needs to transcend experiences of all
fourteen ‘perishable’ Lokas (Upa-Lokas really) – in order to reach imperishable
Akshara Loka. This makes it clear that Tāratam’s Kshara Loka is one out of those
‘three’ larger Lokas that really happens to be a collection of fourteen Upa-Lokas!
Bhāgawatam too seems to agree with this contention, but in a round-about way,
as will hopefully become clear from the following brief discussion.
Tāratam’s Kshara, Akshara and Aksharāteeta Lokas are in all probability the
‘Prithwi’, ‘Antariksha’ and ‘Dyu’, collectively called as “Loka-trayam” by Arjuna in
Gitā/11/20 (after he was given the divine sight). His terminology would have been
dictated by that of the Vedic Verses including its ‘Shanti-pāth’. In spite of this, we
see many scholars, including the great Shankaracharya, interpreting Arjuna’s
“Lokatrayam” (and also perhaps that of Gitā/15/17) as composed of the three
(Upa-Lokas) known as ‘Bhoo’, ‘Bhuvah’ and ‘Swah’ (‘Swarga’). These three terms
are also called as ‘Vyahritis’ (used in Gayatri Mantra, for example). Such confusion
could well have occurred due to use of same three Vyahritis as symbols to
esoterically point at different things or principles! Taittiriya Upanishad/5/1-5 lists four
instances of their symbolic use: Lokas (the terms as used by Arjuna), heavenly
bodies, the different Vedas and also different Pranas that circulate within every
human body!
The esoterically revealed truths of scriptures need to be handled with certain
caution. That is why it is openly said therein (at times) that those should not be
passed on to unauthorized persons or that the same need to be learnt from the
spiritually evolved beings, the Sat-gurus. But in absence of such Satgurus a wide
scope gets left for scholarly seekers of knowledge to interpret such truths to best of
their capabilities that such interpretations have become sources of controversies;
yet it also prevent the mankind from discarding the scriptures altogether, saying
these are beyond the grasp of mankind. It may even be said that proper time had
not arrived to manifest some more truths, to augment the scriptures. That finally
happened in 17th century AD to enable at least the 12000 Brahm-srishties to
comprehensively grasp such truths and benefit therefrom. Tāratam makes it a point
to consistently use same three adjectives for Samashty Purushas and their larger
Lokas, as also three different terms for the embodied entities inhabiting them.
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‘Bhoo’, ‘Bhuvah’ and ‘Swah’ are the three Upa-Lokas that perish periodically, after
a certain time known as a ‘day’ in the life-time of Brahmā (creative power behind
the Kshara Loka) – also known as a ‘Kalpa’ – during the ‘Naimittika Pralaya’ as is
mentioned in Bhāgawatam/3/11/17-39. The same three Upa-Lokas get re-created
later when it is the time for next Kalpa to commence, only after the ‘night’ of
Brahmā (of equal duration as the ‘day’) elapses! The said three Kshara Upa-lokas
are collectively termed “Bhooh-adi-trayah” (the three Lokas: Bhoo, etc) in 28th
Verse, and “Triloki” in the next verse; but in 30th verse the same three are referred
to as “Tribhuvanas”! But such terminologies could not prevent from inferring that
these three were not the Taaratam’s Lokas – the Kshara, Akshara and Aksharāteeta
– and were really the three perishable Upa-Lokas out of a total of fourteen, created
and destroyed after lesser intervals of time, i Brahmānda n every Kalpa.
All of these fourteen really are the ‘Upa-Lokas’ of Tāratam’s Kshara Loka that
together get annihilated (but after an extremely long duration) at the time of what
is termed as ‘Prakrit Pralaya’ of entire Kshara Loka (or a Kshara Brahmānda). The
verses 17-39 really relate to calculations of time-frame of entire Kshara Loka, all of
its fourteen Upa-Lokas; but the verses 28-30 pertain particularly to its three Upa-
Lokas that get annihilated in what is termed as ‘a Naimittik Pralaya’, after every
‘Kalpa’, a day in the lifetime of Brahmā. Clubbing these three Upa-Lokas as a
‘Triloki’, it is said that the three perish once a Kalpa or 36000 times in the entire life-
time of Kshara Brahmānda (Loka) that is said to last for 100 years of Brahmā (a year
of 360 days)! Scriptures also divide the fourteen Upa-Lokas in two equal parts each
of seven. The lower ones (Nos 1-7) are not relevant to our present discussion; only
those from 8th to 14th are; and these are respectively named as Bhoo (8th), Bhuvah
(9th), Swah (10th), Mahah (11th), Janah (12th) Tapah (13th) and Satya (14th). These
serial numbers are allotted by author only for sake of clarity.
Names of 10th and 11th are given in Bhāgawatam/3/11/29; and those from 12th to
14th in /3/13/25, 44. These fourteen Upa-Lokas of a larger Kshara Loka perish after
100 years of Brahmā’s life-span is over, at the time of ‘Prakrit Pralaya’, also often
called ‘Maha-pralaya’ in scriptures. It is said that from Akshara level of reality issue
countless Kshara Brahmāndas (this has been going from times immemorial and this
shall continue for ever), and all of them, after existing for said period, merge into
the Akshara reality! What Bhāgawatam in effect says is this: the four Upa-Lokas,
Nos 11 upto 14, definitely do not perish after the completion of every Kalpa
(/3/11/29); but only the three at Nos 8-10 do (and also perhaps the lower seven).
These three are said to get burnt up ‘by the fire that emanates from Sankarshana’
(“trilokyām dahyāmanāyām shaktyā Sankarshanā-agninā”). That heat, it seems, is
also felt in the adjacent Upa-Loka No 11 (the Mahah) hence the great sages
Bhrigu, etc who generally stay there leave it to move over to the next higher,
‘Janah’ Upa-Loka (No 12). These seven upper Upa-Lokas are mentioned also in the
Vedic Sandhya (prayer).
The sage Bhrigu is one of the foremost sages mentioned in the Puranas. He is also
one of the great ‘see-ers’, one who ‘saw’ and gave to the world a large number of
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Vedic Verses. He is declared to be a Vibhooty among the ‘Maharshis’ in Gitā and
that among the ‘Brahmārshis’ in Uddhava-gitā of Bhāgawatam! Such great ones
are said to act as instruments of God to pass on to mankind the spiritual truths from
time to time as they remain alive for entire duration of Kshara creation. Hence they
are termed as ‘Chira-jeevi’ (those who live for ever). They are variously referred in
scriptures, based on their spiritual attainments as ‘Brahm-rishis’, ‘Brahm-Munis’,
‘Maharshis’, etc. They are the ones who are said to descend from higher levels
(Upa-Lokas or Lokas?) from time to time in various parts and cultures of the world to
impart such spiritual truths (as are then accepted by their followers as ‘faiths’). In
short, the same personage could well have been born in different countries, times
and cultures to guide their peoples in right direction – from where they were.
Their statements based on which great faiths were founded might not have been
tampered with, and the Jeevas flow with passage of time through one or the other
of these streams of faiths to make a steady spiritual growth; but when the scriptures
are mis-interpreted and people act on wrong premises, their progress would surely
retard. It is said in Tāratam that such great messangers of God shall appear in our
world during the ‘day of Jāgani’ and would get frustrated to find that the intents of
their past utterances were not grasped properly or had become controversial and
had even caused armed conflicts in the name of religion. Brahm-srishties will, this
time around, furnish more comprehensive knowledge and their words will be heard
with respect by followers of all faiths, it says. That did actually happen in times of
Mahāmati Prananāth and his disclosures of Tāratam, but only to a limited extent.
That did not leave a longer lasting impact. Even the importance of Bhāgawatam
was realized by all sages including Narada only after the great four sages
collectively known as ‘Sanaka-adi’ convincingly demonstrated its efficay.
The message of Tāratam has not yet spread even to a small part of India, but if it
truly is what it claims to be – the disclosure of God outlining His plan for mankind –
it is bound to spread in whole world during the remaining period of Jāgani, in one
way or the other. This present effort as also other activities being undertaken by the
Pranami Samaj (followers of Mahāmati Prananāth) – following a lull of almost three
centuries! – could not have taken place unless inspired by God! The Tāratam Vāni
was brought out of their temples, where it was worshipped in a book form for long –
against some stiff resistence from a part of that Samaj – and placed before society
at large. This nust have happened only as per His divine plan. The confirmation to
this effect was received from the divine “Bhrigu Samhita readings” that this author
received in the end of year 2000 and thereafter! The phenomenon of making
available to some Jeeva a ‘reading’ in form of guidance from revered sage Bhrigu
is perhaps encountered only in India.
But even all Hindus may not today have a belief in his readings. Therefore his
testimony is furnished only for those who do have belief. Sage Bhrigu confirmed
figure of 12000 (Brahm-srishties) and provided a glimpse of future events.
Bhāgawatam too provides a brief glimpses of how present Kaliyuga would end
with coming of Parama-hamsas, Kalki, etc; but in retrospect, in light of happenings
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of 17th century, it seems even they would require inputs that Purushottama revealed
through Sat-guru, Shri Devachandra ji and Mahāmati Prananāth. It would hopefully
become clear from accounts furnished later on what happened with Sat-guru. It
seems Purushottama had waited patiently for his arrival to initiate the process of
Jāgani by awakening a Parātmā linked up with him to announce that there were a
total of 12000 Parātmās who were experiencing our Kshara world! The Satguru had
the honour to be the first Brahm-srishty to awaken his Parātmā by devotedly
attending to grasp the intents of Bhāgawatam for fourteen long years!
1.7 Four Pralayas
The chapter of Bhāgawatam/12/4 talks of a total of four ‘types’ of Pralayas (or the
annihilations), three out of which relate to ‘objectively’ experienced reality of our
Kshara Loka. First one, the Nitya Pralaya (discussed later) is mentioned in the
verses /12/4/35-40. The 40th Verse lists the said four Pralayas and says that it is the
power of Kāla (time) that is responsible for all of them. Two annihilations discussed
earlier were the ‘Naimittik’ and ‘Prakrit’ Pralayas, based on references from third
Skandha of Bhāgawatam. The same are also discussed in /12/4/1-30. The fourth
one, the Ātyantik’ Pralaya, was discussed earlier. It refers to a total annihilation of
one’s ‘subjective’ self (not of the ‘objective’ world that is experienced by one). It
happens to the Jeevas who get liberated from bondage of Kshara existence.
Tāratam says there are present only 12000 Jeevas of that, the Brahm-srishty,
category who would accomplish this feat – but only when their linked up Parātmās
awaken one by one from their delusions and they then have audiences with the
Purushottama!
Tāratam however does not directly refer to any of the four Pralayas, leave alone
making it explicit that only its Brahm-srishties are equipped to secure the Ātyantik
Pralaya. Even Gitā/6/21 does not directly point at ‘Ātyantik Pralaya’. The second
part of its term “sukham-ātyantikam”. The term ‘Ātyantikam’, as seen earlier, is
translated by commentators as ‘intense’ in relation to ‘sukham’ – meaning an
intense bliss of union with God. Tāratam says, maximum bliss can be experienced
only by Brahm-srishties after they awaken their Parātmās. Gitā/6/21 does not
postulate that ‘intense bliss’ would be experienced at the time of Ātyantik Pralaya
by a Jeeva. In fact even the Tāratam most often uses a Quranic term ‘Qayamat’
instead of Pralaya. Both these terms are commonly used to point at ‘annihilation’ of
objective world. Thus, both in Gitā and Tāratam, that concept of ‘Ātyantik’ Pralaya
of Bhāgawatam does not come to the forefront. Tāratam speaks highly of Quran,
but it also says that its utterances are esoteric and also asserts that those referred
as ‘Momins’ in it are really the Brahm-srishties; and only they will experience that
Qayamat (that turns out to be the ‘Ātyantik’ Pralaya of Bhāgawatam)!
Let us now consider the ‘Nitya’ Pralaya. It is said to take place every moment but
human senses can not detect the destruction and recreation of Kshara Brahmānda
– like we do not detect, while watching a ‘movie’, the frequently occurring periods
when the screen is totally dark. It may be reasonable to believe that not only the
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bodies of all human beings, but even their faculties of consciousness would be
getting destroyed and re-created perpetually; hence it is called ‘Nitya’ Pralaya. In
the darkened cinema hall we merely see a large number of ‘stills’, the illuminated
images that are flashed on screen in quick succession (sixteen times a second!)
interspersed with periods when the screen is totally dark.
That creates an illusion, owing to inertia of any human eye, as if one is seeing the
continuously moving (not in jerks) several illuminated images (stills) on screen.
When synchronized sound effect is added, one perceives not only the ‘moving’ but
also ‘talking’ images. That also is what happens when one recieves the inputs,
supposedly from the sense organs, relating to what is considered as the objective
Kshara world that is evry moment destroyed and recreated with slight change.
Taking cue from this example, it would not be difficult to believe what the verses of
Bhāgawatam/12 /4/35-40 say about why we humans do not experience either the
Nitya Pralaya or even the operations of Kāla that incessantly brings about minute
changes in things of the world after every Nitya Pralaya while recreating it (their
relative positions, etc). Such statements became clear only after many references
were correlated, with other verses like /3/10/10-11 and also /3/5//23-6. The former
two relate to what Kāla (‘Time’in English) constantly modifies the nature, state and
shape of objects of created world from moment to moment as brought about by
the fast changing combinations of ‘Gunas’ of Prakriti, the ‘Samashty’ consciousness
of Kshara Purusha – on a vast scale!
Such changes take place endlessly, so far as any Kshara creation (Brahmānda)
lasts; hence the terms ‘Nitya’ (eternal) and ‘Pralaya’ (destruction) are used jointly,
even though they create a contradiction of sorts! The Verses /3/5/23-6, particularly
verses 25-26, are not easy to grasp, and yet these are very important. “Māyā” is
the power behind the ever-changing created world caused due to the “Kāla-
Vrittis”, variations or operations of Kāla as narrated in these two verses. Māyā is
described as being “sat-asat-ātmak” – indicating that it spans both: ‘sat’ and’ and
also ‘a-sat’. ‘Sat’ points at the existence for ever, the consciousness of Akshara
Purusha. Its Avyakrit Pada (one of the four Padas) is said to create the A-sat,
Kshara consciousness (governing Kshara Loka) – owing to the Kāla-vrittis (like the
projector creates an illusion of moving and talking images on account of the
succession of fast moving ‘still’ projections).
The real and eternal (Sat) alone can create what people call un-real and non-
eternal (A-sat); not vice versa. That hopefully explains why Māyā is said to be “sat-
asat-Ātmak”: one that forms a sort of bridge between Sat and A-Sat. It is significant
to note that Tāratam consistently terms the ‘Mayā’ of Indian scriptures as “Kāla-
Māyā”, the power that creates, sustains and destroys either some or all fourteen
perishable Upa-Lokas from out of Akshara reality. Māyā is said in scriptures to
consist of two powers, those of ‘Āvarana’ and ‘Vikshepana’ but they do not quite
explain how these create the illusion of world. It is suggested that same can be
explained by taking recourse to the simile of a cinematographic projector that
alternately adopts two positions in quick succession: first covering completely
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(‘Āvarana’) the source of continuous, homogeneous white light (‘Avyakrit’ Pada of
Akshara) for a while; and then presenting a particular frame of a celluloid film
(Vikshepana).
A continuous stream of light keeps on passing through the frames that come in its
way in a pre-arranged sequence on a spool of celluloid film in quick succession.
That projects a stream of illuminated ‘still’ images on the screen, in quick
succession, but interspersed by periods when screen is totally dark. The role of
cinema projector compares with process of ‘Vikshepana’. Those slightly different
‘still’ photographs are contained in the spool, taken by a special movie camera. It
compares with innumerable, but slightlty different positions from one another of the
world that are created by ‘Kāla-vrittis’ under the direction of God.
Keeping in mind the simile of cinematographic projector: source of intense white,
formless light (the ‘Avyakrit Pada’ of Akshara reality) is transformed by operations
of Kāla-vrittis into projection (Vikshepana) of illusion of phenomenal Kshara Loka
containing innumerable different forms, some of which seem moving. Those minute
changes take place during the brief time interval of Nitya Pralaya (Āvarana of the
Avyakrit Pada). But what corresponds to the spool of that celluloid film that
produces the different ‘Vikshepas’? The will of Aksharāteeta Purusha as it manifests
through Akshara Purusha provides the sequence of changes in the shapes of the
inanimate objective world as well as the subjective selves of all animate beings,
the highest among them being those of the Jeevas. These sequential happenings
in Kshara Loka are envisaged as taking place in what we may termed as the
consciousness of Samashty Kshara Purusha.
The consciousness of Samashty Kshara Purusha is comparable to coloured light
rays that issue forth from projector and fall on the screen to create an impression of
moving images: the Vikshepana that holds Kshara Loka within its womb. In an
ultimate sense the happenings in Kshara Loka can be considered as resulting from
the will of Akshara and Aksharāteeta Purushas. These two Purushas act in unison to
create, sustain and even destroy innumerable Kshara Purushas (when their Lokas
are finally destroyed during Prakrit Pralayas)! Thus the happenings in every Kshara
creation can be envisaged as those dictated by Purushottama’s will (the Sat-Chit-
Ananda swaroopa of God, as would be later discussed in light of Taratam) – even
though it is usually said that innumerable Kshara Brahmāndas issue forth from
Akshara reality only to re-merge in it! His will can not be differentiated from that of
Akshara Purusha or even the innumerable Kshara Purushas. Thus all three Purushas
seem to be one in their essence and God may be said to have a three-fold
existence in His three realms.
One has to imagine that there are fourteen such projectors in operation all the
time for every Kshara Brahmānda, some for Lokas that are subject to Naimittik
Pralaya and others for those which would get destroyed only at the time of Prakrit
Pralaya. Only a Brahm-srishty would be spared the misery of experiencing Kshara
existence, but after its Ātyantik Pralaya (countless other Jeevas must however
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continue to endure it)! It would then be said to get liberated from the clutches of
Māyā that produced the particular Kshara Loka in which it was located (its Jeeva-
Bhaava, the continuous flow of experiences within it as a subject (of the objective
Kshara Loka). That is why it is always said in Hindu scriptures that liberation is in
hands of God, or that everyone should seek refuge in His lotus feet for that purpose.
While the experience of bliss of union with Purushottama will be short-lived for the
Brahm-srishtites, it will be un-ending for their linked up Ātmās, ‘Brahm-yogayukta-
Ātmās’; and that is in agreement with what Gitā/5/21 says!
Tāratam talks also of ‘Moha-Jal’, certain zone of ‘nothingness’ that lies between
the Kshara and Akshara Lokas. It is said to be unable to sustain experiences of any
kind to Jeevas whose consciousness may reach that zone. As experiencers, they
will pass into non-existence. The Jeevasrishties, at best will be able to experience
only ‘Vaikuntha’, most superior Upa-Loka at Kshara level, to serve the four-limbed
Vishnu, the Kshara Purusha, in task of governing the Kshara Loka so far as it lasts. At
the time of Prakrit pralaya they will perish along with Vishnu. They had not
conceptualized the reality behind Kshara creation to be a ‘formless’ one, so they
will experience the formful Vaikuntha. As for peak attainment of Jeeva-srishties
who had conceptualized the reality as ‘formless’, and who had still desired to go
beyond Vaikuntha: Tāratam asserts that their consciousness would get emedded in
Moha-jal, the said zone of nothingness. They can not have experiences of Akshara
level reality in absence of the upward linkages.
The spirits of only the Ishwarsrishties and Brahm-srishties will succeed in that task.
Their link-ups with higher Vyāshties act like seeds (sowed in soils of higher Lokas)
that when sprouted grow into trees to bear fruits by way of experiences of higher
Lokas (to Kshara Jeevas) – besides awakening the linked up higher Vyāshties.
These latter would get re-established in their real ‘selves’ or ‘swaroopas’ from their
deluded states resulting from their past downward link-ups. We need to imagine
this tree growing downwards (scriptures too use this symbology). In light of Tāratam
we can discern God’s scheme of things: For Vyāshties of higher Lokas their down-
ward linkages serve them to experience Kshara Loka (again and again, if
required) – the only Loka where God choses to manifest full range of truths of His
reality (in bits and pieces though, and also little vaguely)! But on thoroughly
learning those truths, they get wise about the full spread of sphere of His influence,
and later revert to their real existence, and rise still higher in Akshara Loka.
1.8 Prophecies for Our Age
Our scriptures are replete with references to spiritual influences, say radiations that
emanate from some divine personages in form of subtle light or fragrance that can
influence others to turn to spirituality. Those subtle influences radiate out of them to
illuminate the inner beings of others around them, purifying their hearts, Buddhi
(only loosely translated as ‘intellect’) and enabling them to grasp such higher truths
as are being revealed or explained by them. Such purifying, say spiritually uplifting
emanations are called ‘Divya Teja’ in Hindu scriptures, translated in English as
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‘Divine Aura’. The intensities of Auras are pointers to levels of spiritual attainments
or higher levels of divinity present in them. The spirits of such great ones are
blessed with capabilities, via their Auras, of uplifting others who come in contact
with them to seek spiritual guidance. Tāratam terms powerful influences emanating
in Turyateeta states of the Brahm-srishties, when experiencing Purushottama or
Paramātmā via the linked up Parātmās as “Noor”. Everyone possesses an auric
envelope, not so very powerful though – still one remains totally unaware of its
existence. The auric envelope is like an extension of one’s own spirit (self) that can
interact at spiritual level with others.
Those who become favourably affected by auras of great beings do improve their
own auras too, though they may remain unaware of the fact due to lack of psychic
vision that is required to see such auras. But it may transform into their changed
(gentle) behaviour with others, better grasp of scriptural truths, etc. Yogāvasishtha
for example even gives colour shades of auras of some revered sages, saints and
Avataras! In the paintings of such great ones the auras are depicted by way of
shining, envelopes of light surrounding their heads. The auras of such saints need to
be looked upon as His divine instruments to affect others (via them) in what is
known in Indian tradition as ‘Sat-sanga’. The company and blessings of saints,
even when they are present in our perishable (A-sat) world, are said in scriptures to
assist others in establishing their spirits in ‘Sat’, imperishable reality of God. Seeking
Satsanga of saints is considered by the wise as a very potent means of getting
spiritually evolved. It is also true that it comes one’s way only by the grace of God.
Such saints are His instruments to bless the deserving ones and are referred in
scriptures as ‘Sat-purushas’, ‘Sat-gurus’, etc. The Satsanga with them provides an
opportunity to mankind to listen to and grasp the spiritual wisdom as expressed in
their own words, or even their clarifications on truths recorded in scriptures – those
revealed by great ones of the past. While being enveloped by the aura of such a
Satguru, his words can be grasped better by the disciples than when the same are
repeated later by someone else who had heard them directly or even read (if
recorded on paper in books). This is why all scriptures recommend Satsanga, on a
‘one-to-one’ basis, as a very potent means of accomplishing spiritual upliftment
and finally the liberation. In a way, his aura fetches down in gross world the divinity
of God in order to evolve others!
As per Tāratam the most divine Aura spread through Mahāmati Prānanāth (and
earlier through his Satguru) in seventeenth century was so powerful as to perform a
Satsanga of a global spread. The same happening would take place as and when
the remaining Brahm-srishties succeed in awakening their linked up Parātmās. In it
the guru, concerned Brahm-srishty, may not be seated right beside persons whose
hearts are to be purified. Purushottama will make use of such Brahm-srishies’ hearts
as places wherein to manifest His divine influence and then spread it in the world to
cleanse the hearts of entire mankind, particularly Brahm-srishties who have not yet
been able to shed remaining part of their ignorance. This is expected to take place
irrespective of whether or not they become aware of changes taking place within
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their psyches, or are even exposed to the concept of efficacy of subtle influences
that come into play during the ‘Sat-sanga’ of Indian traditions.
A world-wide happening is prophesized in Bhāgawatam’s 12th Skandha disclosing
manifestation (‘Avatarana’) of God or Purushottama called ‘Kalki’, expected to
appear in our world to end the malevolent Kaliyuga. Some other Puranas too say
the same. These texts and Tāratam too say that Kaliyuga commenced when Shri
Krishna passed away from our world more than fivethousand years ago – it could
not get a toe-hold till such time as Shri Krishna remained in our world. It is said in no
uncertain terms that as Kaliyuga advances, considerable filth, layer after layer, will
get deposited on hearts of mankind as their thoughts and deeds increasingly start
violating the tenets of Dharma and spirituality.
Only after a highest ever tide of selfish, evil and violent type starts settling down in
the hearts of a vast majority of mankind that the changeover to Satya-yuga will get
initiated in world through the spread of divine influence of God through His Avatara
called Kalki. Bhāgawatam says that the most ancient (Hindu) codes of conduct as
stipulated for different (spiritual) orders of human beings in varying age groups, the
so called ‘Varna-ashrama’ discipline shall almost Vānish as end of Kaliyuga draws
near. It prophesies that the ancient system will then be re-established by two great
yogis, the disciples of Shri Krishna called ‘Devapi’ and ‘Maru’. Their contribution is
only tersely talked of in two verses of Bhāgawatam/12/2/37-8, almost in the same
breath as it had talked in verses 18-22 of the divine acts of Kalki! But manifestation
of Kalki is referred to in other scriptures too.
It is interesting and intriguing too that in 17th and 19th centuries two different groups,
apparently not connected with each other – the disciples and followers of
Mahāmati Prānanāth, the ancesters of present day Pranami Samaj on one hand
and the early Theosophists on the other – arrived at a common conclusion! Based
on their different reasonings and also sources of information (not spelt out clearly)
they concluded that the two yogis mentioned in Bhāgawatam/12/2/37-8 were the
very two personages who had provided them with divine knowledge: respectively
the wisdom of Tāratam Vāni and Theosophy. These two groups believed that they
were guided on spiritual path by Devapi and Maru of ancient times!
The Pranami Samaj based on very clear statements of Tāratam Vāni believes that
Kaliyuga will get terminated much before its specified term specified in scriptures
of 432000 years with the seeds sown by the Sat-guru, Shri Devachandra ji and his
illustrious disciple, Mahāmati Prānanāth; and Satya-yuga would then commence.
The Theosophists on other hand had believed that the world was poised to witness
a ‘New Age’; and ground was being prepared by those personages through them
for a coming changeover around the year 2000 AD (or commencing therefrom) –
from the earlier ‘Piscean’ Age to a new ‘Aquarian’ Age! Then there are also Biblical
statements relating to God’s Day of Judgement, etc. As discussed later, all these
issues on further analysis seem to point at either the same happening or different
stages of execution of His plan leading to that changeover.
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Anyway, the accumulated burden of thoughts and deeds of mankind for millennia
will be such as to require intervention of God in form of Kalki, to perform the divine
deeds and prepare for an age of spirituality and enlightenment. The deterioration
in value-system followed by mankind had been on a steep downslide, over the
thousands of years of Kaliyuga. Poor, even grossly incorrect interpretation of
scriptures and utter disregard of scriptural guidance on Dharma and spirituality
were the predominant causes of that downslide; ‘Preya’, that which is desirable,
shall take precedence over ‘Shreya’, that which is right (on path of Dharma). Some
selfish ones shall justify ‘Preya’ by either ignorantly or by deliberately turning away
from ‘Shreya’ by interpreting the scriptures to serve their own interests.
Scriptures say, it will result in conflicts within families, among social groups (castes
included) or sects of various religious faiths, etc resulting in suffering, bloodshed.
Mankind will be helpless against such a tide of happenings that really their own
past karmas had let loose. The Nature (Prakriti) too shall react against disregard
(and ignorance) of scriptural guidance by exhibiting its fury. That is when Kalki will
appear. His benevolent acts of wisdom and also valour will eliminate the wicked
ones to save the good ones to reinstate Dharma in world. His Aura shall reverse the
said downtrend and gradually prepare the mankind for accepting divine truths.
Collating with Tāratam, Bhāgawatam’s references to spread of divine Aura by Kalki
appears to be the same as that spread through the Brahm-srishties who succeed in
awakening their Parātmās. That Aura would act upon the hearts of entire mankind,
making them receptive to grasp not only the truths disclosed in ancient scriptures
but also revealed by Tāratam Vāni; or even those yet to be revealed in present
and future by the Brahm-srishties in the stressful times.
The unexplained term ‘Kalki’, seems to be an ambiguous reference to ‘descent of
the experiences of Purushottama’ – actually of Parātmās located in Aksharāteeta
Loka (awakened after shedding their delusions) – right within hearts of respective
Brahm-srishties. When such unprecedented happenings take place, all the Brahm-
srishties, one by one, would be having the most divine experiences, say audiences
with Purushottama in their Turyateeta states of consciousness (as had happened
with Mahāmati Prānanāth and his Satguru in 17th century). Collating scriptures with
Tāratam: the manifestations of Kalki would take place not only in one human being
(as per Bhāgawatam), but in a total of 12000 Brahm-srishties, one by one, during
the said period of Jāgani and that should gradually reverse the trend of past
millennia to make mankind more amenable to accept that God is very much
present somewhere, monitoring them and still continuing to either reward or punish
them, as the case may be.
The trend of either ignoring scriptures, or even considering them as unacceptable
since they frequently seem to contradict one another, shall get replaced by an
urge to properly interpret them in light of Tāratam and later revelations. Believers of
all the faiths will thank God for timely help in getting them out of the mess that they
had themselves created: firstly by arranging to eliminate wicked ones and also
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revealing more spiritual truths through Brahm-srishties! That will provide to mankind
in an effective manner such spiritual truths as were missing in scriptures, in order to
intelligently grasp the facts relating to His three-fold existence and also His role as
the only savior of mankind! The 12000 Brahm-srishties will awaken their Parātmās
during period of Jāgani stretching over 1130 years after the base year of 1678 AD,
when a Parātmā called “Indrāwati” who was linked with Mahāmati Prānanāth was
awakened. This was inferred from the hints contained in Tāratam.
Earlier, a Parātmā named “Sundari or Sundarabai”, the one linked up with Satguru,
was awakened by Purushottama Himself (pleased with efforts of Satguru) in year
1618 AD, around the time of birth of Shri MehRāj Thakur. With passage of time, the
latter came to be known as Mahāmati Prānanāth after his Parātmā, “Indrāwati”,
got awakened in year 1678. Through their awakened Parātmās the two personages
delivered the wisdom of Tāratam Vāni in 17th century. As and when remaining
Brahm-srishties reincarnate during remaining period of Jāgani – and connect with
Tāratam and comprehensively grasp its intents – their linked up Parātmās shall get
awakened one by one. Then Brahm-srishties shall receive their spiritual rewards –
blissful audience with Purushottama! They would then corroborate the truths as
revealed by Tāratam; and in the opinion of this auther, they may disclose even
more truths, if and when required. During a further period of 70 years, all the 24000
Ishwar-srishties too would have received their rewards!
As mankind has hardly received such testimonies during past three centuries or
so, the bulk of them can be expected to be received by mankind in a short time-
span of next 8-9 centuries from now. That surely would be like experiencing a
deluge of divine Aura and spiritual truths, after almost a drought of thousands of
years (other than those of the scriptures) – and this, amidst most disastrous times
brought about both by man and mother Nature! The unmistakable signs of such
disasters are already noticeable. Yet, not even a tiny fraction of Indian scholars,
leave aside the masses, has heard about Tāratam Vāni – even after three centuries
– holding out a hope that the world shall not come to an end. It is therefore difficult
to speculate how the wisdom of Tāratam will spread in whole world, as it claims it
certainly would! His ways of fulfilling promises are inscruitable; we can only pray
God and keep our fingers crossed that a New, spiritual Age shall after all dawn.
We have only a few centuries, as per Tāratam, left to see Bhāgawatam’s prophecy
on end of present Kaliyuga and dawn of next Satya-yuga to be fulfilled and not
over four million years and also all inter-faith conflicts resolved satisfactorily.
Satyuga (also called Krita-yuga) shall then dawn due to incisive influence of His
divine Aura, brought down to our perishable world over the Inter-Loka spiritual
linkages that He would have established long ago – around the time when Shri
Krishna had appeared in world. Those linkages would have served their intended
purpose by end of period of Jāgani. Mankind would have been provided with all
required spiritual truths not made available to them for ages – not necessarily in a
steady manner but in bursts, as and when the Brahm-srishties would make their
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appearances and succeed in awakening their Parātmās. A very long period of
steady spiritual growth of mankind (Jeeva-srishties) will thereafter commence!
People will have known what He likes or otherwise, how to worship Him (one God)
– not by giving up their reliance on scriptures of the past; but by grasping their
intents after augmenting with Tāratam (and subsequent information). Tāratam says:
all inter-faith rivalries shall vanish thereafter; however far-fetched (even impossible)
this prediction may seem in backdrop of the history of last several thousand years.
Some signs of a need to to inter-faith dialogue are observable too, if only one looks
for them – apart from a certain revival of interest in re-interpreting the scriptures.
This can be seen from quite a narrow band of popular literature originating in
materialistic West. (it is also read in other countries with considerable interest) that
seems to disagree with prevalent interpretations of Testaments as had for centuries
been within the strict domain of Church to pronounce.
It has kicked up some controvercies. The masses however seem to devour such
material. Without taking sides, it can be observed that these events seem to point
at a revival of interest in the scriptures, a reversal of earlier trend of masses mostly
turning away from them. Such material seems to suggest that certain significant
streams of beliefs were indeed prevalent around the beginning of Christian era that
did not get accounted for in scriptures now interpreted by Church. There also are
the difficulties of translating original texts written in ancient languages into different
modern languages. This problem is claimed to have resulted in several skewed
interpretations of mysterious statements and allegories of Testaments (same is the
case with scriptures of many other faiths). The said literature attempts to present
interesting facts and discussions taking two or more view-points: one based on
prevalent scriptural interpretations and the other of certain ‘rationalists’, men of
science, etc who do not seem satisfied with them.
A view of some others too is presented in the said literature who are inclined to
accept that God could well have revealed Himself in some other countries and
cultures as recorded in their scriptures, or even later till our present times. These
seekers are not uncomfortable with perusing scriptures of other faiths, if called for
to improve their understanding of spiritual truths. They advocate a ‘comparative
study’ of different scriptures to augment their own understanding of spiritual truths,
man’s relationship with God, etc. They are open to considering even the data that
came to light in recent centuries via psychical, even scientific research. All in all,
certain openness seems to be showing up to suggest that they see no harm in
collating all the information they can collect, from whatever avenues!
The Theosophists, reputed persons and psychics like Edgar Cayce (1877-1945) of
USA have talked authentically of New Age, human aura, Law of Karma, gradual
spiritual evolution of soul over several reincarntions, etc. They talked in their altered
states of consciousness about philosophical concepts they were either unaware of,
or were not so convinced about, in their waking states. These issues mainly related
to life-after-life perspective, rather than of only a single-life, of human existence
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that is required to be kept in mind (as a possible alternative) in order to
accomplish the grand objective of uniting with God. Those who dwelt upon such
psychically collected data cited the Indian scriptures to show that their findings
were indeed in accordance with at least some other scriptures (if not their own).
Even some Hindus like this author who had once reconciled to a view that Indian
scriptures were not amenable to any contemporary corroboration did find these
recent happenings rather unexpected, though very much welcome. Unfortunately,
most Indians have not had an opportunity to get exposed to such published
literature that corroborates the Indian concepts. Communications from discarnate
spirits, etc too surfaced in West and researchers investigated data available from it.
But, as is always the case, some sceptics do not accept such para-normally
collected data. That could well have induced an urge within the Western psyche to
carry out a re-appraisal of their own scriptures, collating them with other scriptures,
as required – rather than simply abandoning any and every scripture by saying
those can not be reasoned out, hence are unacceptable.
Indian concepts also became subjects of discussion as a result of psychical
research. Hypnotic regression for instance was seen to yield a recall of long
forgotten memories, some of which can possibly be corroborated if relating to this
life; while others could amount to recall of subjective memories of past lives! Then
there was the contemporary literature on beliefs of Freemasons, Rosecrucians, etc.
They suggested, based on whatever their sources of information were, that esoteric
statements and allegories of scriptures made it a point to hide certain higher order
truths from those who were not fit enough to digest them or could even possibly put
them to misuse. In Indian scriptures too we often come across instances when
some great ones are depicted as having openly instructed, while giving out certain
truths, that those needed to be kept secret, or within limited circles of evolved
persons who were worthy of possessing such truths.
Were those truths, even when recorded in scriptures, deliberately left vague or
incomplete? Were future revelations expected to augment them (Tāratam Vāni for
example)? Or was mankind not evolved enough to benefit from such truths as
earlier withheld from them, as Tāratam seems to suggest? Whatever may be the
case, this made scriptures that bit difficult to rationally grasp or defend. There also
exists a possibility that if such truths were expressed in plain terms, masses or their
leaders could have found them unpalatable enough to raise a clamour to either
discard them altogether or even have portions thereof deleted when put on paper.
We see from published accounts that those who proclaimed such truths were
denounced and even persecuted. History is full of such instances. Collating
Tāratam with scriptures adds implicitly yet another angle: scriptures, though not
understood in their times, were also meant to provide certain vague testimonies to
such truths as would be revealed in future! Without that, mankind would not be
inclined to accept such later revelations.
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Reverting to view-points propagated in the said Western literature, one can not but
escape feeling that interest in Comparative religion is gradually spreading from
level of scholars to rational, but open minded masses. That literature interprets the
statements of Testaments differently: for example, the prophecy of great ‘deluge’
was interpreted at a place – rather than being considered simply as a cataclysmic
deluge sweeping away the world – as flooding the world with ‘divine light and
spiritual information’ in past withheld from mankind! It is not to say that fears of
global warming and rising sea levels, etc are unfounded. But people are also considering explanations of coming ‘Apotheosis’ – a Greek term for transformation
of man into God – as the expected transformation of men to their true potential in a
spiritual age that they say has already begun!
‘Apocalypse’ was in a book explained as the ‘unveiling in future’ of great spiritual
wisdom’, to be followed by an unprecedented era of spiritual awareness. If that is
what the Testaments, etc had really meant, then Tāratam fully supports them and
even gives some reasons for mankind to (now) become the rightful recipients of its
truths! That Western literature draws quite a parallel with prophecy of Bhāgawatam
as also other Puranas that the Satya-yuga shall dawn as a result of manifestation of
Kalki, contended here to be the Purushottama principle in the world, and through it
the divine truths! Tāratam says its manifestation is the consequence of His divine
intervention to reward the Brahm-srishties and also bring about such magnificent
changes in world as would bring about changeover from present Kaliyuga to not-
so-distant Satyayuga! We will see later how such statements also draw a parallel
with Bible’s Day of His Judgement, etc in light of the ‘readings’ of Edgar Cayce.
That surely justifies the need of a long 1200 year period specified in Tāratam to
clarify misconceptions regarding scriptures and also a need to spread the powerful
Aura of Aksharāteeta realm via not one but 12000 Brahm-srishties, the only ones
capable of manifesting Kalki of Bhāgawatam within their hearts! It is contended
here that only those who are graced with Parātma-yoga (the Brahm-yoga of Gitā)
are really equal to this feat! However, the prevalent interpretations of Bhāgawatam
suggest that only one personage, the Avatāra called ‘Kalki’, would accomplish
everything required to end Kaliyuga and also to usher Satya-yuga. But considering
enormity of this operation, the need of 12000 Brahm-srishties and a 1200 year-long
period, as specified in Tāratam, does not seem unreasonable. Again, it often says
that it is only a one-time occurance in entire life-span of our Kshara Brahmānda
(creation) – and not a routine changeover, one out of 36 million such changeovers
that have either already taken place in world, or shall take place during remaining
life-span of our creation!
Tāratam often praises India as a worthy land for God to manifest His Revelations;
but it also asserts that in coming times the Brahm-srishties would be born in various
lands, cultures and races. It finds flaws with Indians who, believing in life-after-life
existence tend to slacken their efforts aimed at spiritual evolution, liberation, etc in
order to first enjoy comforts provided by this life. They sure draw comfort from the
knowledge that all those aims can be fulfilled in countless lifetimes; so they may as
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well defer their efforts to future life or lives, when suitable conditions arise. Instead,
those who believe in single-life human existence, says the Tāratam Vāni, may take
their scriptures more seriously and may tend to follow them right in present life! It
says: the spiritual aspirants of either tradition must comprehensively grasp the truths
given in Tāratam as also in their own scriptures and must develop a faith that the
deserving ones shall not be abandoned by Him. It collates itself with some
prophecies and hints at a precise time-span when He will proffer a helping hand to
those who have faith in manifestation of Kalki; the savior, the Messaiah; second
coming of Jesus Christ, appearance of Imam Mehdi, etc.
It asserts that those prophecies are destined to come true in the period of Jāgani.
Tāratam hints significantly that the followers of various faiths had been expecting
their respective saviors to appear later among those of their own faith; but it is not
necessary that this should happen! This is a sensitive issue and better be left at that.
The inquisitive ones are advised to check up with some books of Tāratam directly.
Yet another of its hints worth mention is: scriptures might also have disclosed future
happenings as if those were the episodes of past eras, rather than of what is likely
to happen in future! Anyway, the spiritual aspirants should hope to connect with, or
say have Satsanga with, some high personages during the remaining period of
Jāgani estimated to last till beginning of 29th century, even though during present
times in 21st century it might seem most difficult! They would receive spiritual help
they deserve, sooner or later – in this life or in next! There is an urgent need to grasp
this message, rather than harbouring negative thought like: can anything good
happen in these days?
Belief in reincarnation, in God’s justice, conviction that efforts undertaken in right
direction are never wasted – and that those shall certainly bear fruits either in this
or future life – is certainly useful. This belief seems to be now gaining ground even
in Western countries via the said Western literature. It is significant that discussions
on such beliefs are not now restricted only to the scholarly literature on religion and
philosophy. These are now spreading to masses via popular literature! But there is
nothing ‘Indian’ or ‘Hindu’ or ‘Buddhist’ about these beliefs; these are universal in
their application. From the said Western literature it seems as if these beliefs were
indeed prevalent (vaguely perhaps) in some communities prior to, and even later
than the time of Jesus Christ; however, they disappeared gradually owing to some
historical reasons. If true, it explains why it is not merely a chance but a divine plan
that is dictating those very beliefs to re-surface among those, and even other
countries, at such a critical period of Jāgani.
It is humbly felt that certain statements of Bible are quite in consonance with what
is being presented on these pages based on Tāratam (mainly collated with Hindu
scriptures). This perception arose only after the concept of Inter-loka spiritual
linkages was articulated and effort was made to express it on these pages. It is
hoped that such correlation with Bible presented in following few paragraphs
would be of some interest to those interested in Comparative Religion. Some more
such correlations would be found in subsequent chapters, as relevant to the topic
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under discussion therein. ‘Good News, New Testament’, Today’s English Version of
Bible, published by The Bible Society of India, Bangalore, India (1976 edition) has
been used below for quoting en verbatim certain selected verses. Their effort of
presenting simple English translation of Bible is laudable.
1.8.1 Bible: Hints of Spiritual Link-ups
Following dialogue appearing in Gospel of John/3/1-9 seems suggestive of
spiritual link-ups and a thorough understanding of Jesus Christ concerning the
three levels of God’s reality, somewhat akin to what is revealed in Gitā and
Tāratam
“There was a Jewish leader named Nicodemus, who belonged to a party of
Pharisees [1]. One night he went to Jesus and said to him, “Rabbi, we know that
you are a teacher sent by God. No one could perform the miracles you are doing
unless God were with him [2]”. Jesus answered, “I am telling you the truth: no one
can see the Kingdom of God unless he is born again [3]”. “How can a grown man
be born again?” Nicodemus asked. “He certainly can not enter his mother’s womb
and be born a second time [4]”!
“I am telling you the truth,” replied Jesus. “No one can enter the Kingdom of God
unless he is born of water and the Spirit [5]. A person is born physically of human
parents, but he is born spiritually of the Spirit [6]. Do not be surprised because I tell
you that you must all be born again [7]. The wind blows wherever it wishes; you
hear the sound it makes, but you do not know where it comes from or where it is
going. It is like that with everyone who is born out of the Spirit [8]”. “How can this
be?” asked Nicodemus [9].
Jesus answered “You are a great teacher in Israel, and you do not know this [10]?
“I am telling you the truth: we speak of what we know and report what we have
seen, yet none of you is willing to accept our message [11]. You do not believe me
when I tell you about the things of this world; how will you ever believe me, then,
when I tell you about the thngs of heaven [12]? And no one has ever gone upto
heaven except the Son of Man, who came down from heaven [12]”.
It needs to be noted how deftly Jesus shifted the focus of attention of Nicodemus
from the miracles he performed (and how) to that on highest spiritual truths. Similar
instances are often found in Hindu scriptures too, including Gitā when the focus is
shifted from earthly truths subtly to those of higher order. It seems Nicodemus
neither had any previous knowledge of spiritual truths relating to higher levels of
reality nor had even sought them from Jesus. In all probability, what Jesus revealed
might have not been known to most others of those times. Such truths were
perhaps made available in that land for first ever time; that is why these have been
recorded in Bible! We may now turn the attention to how that ancient dialogue
supports the understanding of Tāratam Vāni and the concept of Inter-Loka Spiritual
Linkages developed based on it.
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In the light provided by Tāratam, Jesus seems to be revealing that an aspirant (of
Brahm-srishty category) has to be first ‘born again’ – to identify itself with its own,
‘spiritually’ linked up, eternal Vyāshty ‘Ātmā’ – located in what he called ‘heaven’!
Only thereafter can its spirit (its Ātmā) gain entry into Aksharāteeta Loka that Jesus
termed as ‘Kingdom of God’ [verse 5]. This is apparent from his clarification in verse
6 that being ‘born again’ meams being born ‘spiritually of the Spirit’! Is it the same
as being born in heaven, say in Akshara Loka of Tāratam? It surely is not ‘being
born physically of human parents’ as said very clearly said in 6th verse? That would
rule out the possibility of being born yet again, in some other Kshara body, say in
next reincarnation (reincarnation is not articulated in both Testaments)!
Being ‘born spiritually of the Spirit’ [verses 6 and 8] seems to be the same as
‘awakening of the eternal Ātmā’ from its own delusion leading to a Brahm-srishty
(even an Ishwar-srishty for that matter) identifying itself with its ‘awakened Ātmā’.
The verse John/3/11 says that awakening had indeed happened in case of Jesus,
and that his words were based on his direct experience. The same assertion is
made in verse 13 by saying that he had (earlier?) gone to ‘heaven’ and had
returned therefrom (either in that very life, or perhaps in earlier times)! And he also
said he would return again in future times (after his crucifixion) when several
horrors would be unleashed in the world. We may also briefly review what Jesus
said in John/14 in respect of the two terms, he often employed: ‘Father’ and ‘Spirit’.
In verse 8 his disciple Philip said to him, “Lord, show us the Father; that is all we
need”. Jesus obviously could not have met with his request, so it looks as if he
admonished Philip, as seen from verses 10-17.
He said, “Do you not believe, Philip, that I am in the Father and the Father is in me?
The words that I have spoken to you”, Jesus said to his disciples, “do not come
from me. The father, who remains in me, does his own work [10]. Believe me when I
say that I am in the Father and the Father is in me. If not, believe because of the
things I do [11]. I am telling you the truth: whoever believes in me will do what I do
– yes, he will do even greater things, because I am going to the Father [12]. And I
will do whatever you ask for in my name, so that the Father’s glory will be shown
through the Son [13]. If you ask me for anything in my name, I will do it [14]. If you
love me, you will obey my commandment [15]. I will ask the Father, and he will
give you another Helper, who will stay with you for ever [16]. He is the Spirit who
reveals the truth about God. The world can not receive him, because it can not see
him or know him. But you know him, because he remains with you and is in you
[17]”.
The ‘work’ of 10th verse that Jesus alludes to is not only in respect of miracles that
he used to perform (the focus of curiosity of Nicodemus, ref John/3/2 discussed
earlier), but also of (hitherto not revealed) spiritual truths he revealed. Throughout
the verses 10-17 cited above and 18-26 cited below, he declares unequivocally
that it is the Father who really performs those works, as the ‘Father is in him and he
in Father’. He is also seen announcing [verses 12-15] that he is shortly ‘going to’
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Father. This discussion took place at the time of supper, on an evening before he
was crucified. He said, those who believed in him, obeyed his ‘commandement’,
and loved him were (thereafter) slated to perform even greater works! The 16th
verse is enigmatic: he says he would ask the Father who would then give them
some other ‘Helper’ who will ‘stay with them (his obedient disciples) for ever’.
Obviously the ‘Spirit’ that reveals them ‘the truth about God’ is the ‘Helper’ that is
‘eternal’, as per verses 16-17 (a spiritually linked and awakened Vyāshty Ātmā?)!
Then in verses 18-26 he said: “When I go, you will not be left all alone; I will come
back to you [18]. In a little while the world will see me no more, but you will see
me; and because I live, you will also live [19]. When that day comes, you will know
that I am in my father and that you are in me, just as I am in you [20]. Whoever
accepts my commandments and obeys them is the one who loves me. My father
will love whoever loves me; I too will love him and reveal myself to him [21]”. “Then
Judas (not Judas Iskariot) said, “Lord, how can it be that you will reveal yourself to
us and not to the world [22]”? Jesus answered him,”Whoever loves me will obey
my teaching. My Father will love him, and my Father and I will come to him and
live with him [23]. Whoever does not love me does not obey my teaching. And the
teaching you have heard is not mine, but comes from the Father, who sent me [24].
I have told you this while I am still with you [25]. The Helper, the Holy Spirit, whom
the Father will send in my name, will teach you everything and make you
remember all that I have told you [26].
Above verses [18-21] suggest certain ‘one-ness’ of Jesus that would develop with
his ‘obedient’ disciples, by his Father on his own recommendation, and also with
Father is highly significant in context of present discussion. Jesus surely alluded to
‘one-ness’ of his eternal ‘self’ (a Vyashty Ātmā), with the ‘selves’ (Ātmās) of his
disciples, since they would all be existing within the consciousness of Samashty
Akshara Purusha. That becomes clear from what Jesus replied [25-26] to Judas’
query [22]: ‘the Helper, the Holy Spirit’ would teach Judas everything and (even)
make him remember all that Jesus had revealed while he still present among his
disciples (before crucification)! The “Holy Spirit” belongs to ‘heaven’ [John/3/13]
from where Jesus is said to have descended (seemingly the Akshara level) – and
not the ‘Kingdom of God’ a term that he seems to have used for the Aksharāteeta
level. It is the Akshara level of Holy Spirit and the individual Helpers (Vyashty
Atmas) who would be helpful in connecting the seekers (His children) with God!
Yet, Bible does not explicitly distinguish the level of ‘Holy Spirit’ (Akshara) from
‘Kingdom of God’, the Aksharāteeta. It is the same with almost all Hindu scriptures.
The latter ambiguously point at God by using several terms, few of them being Hari,
Akshara, Brahm, Para-Brahm, etc. Returning to Bible, it significantly reveals that
disciples of Jesus (seekers of God) would retain the memories of his teachings!
Why? Only to get those only recorded later in Bible (‘Gospels’)? Perhaps that was
not the only purpose of God. Those disciples must have been men of two higher
categories of Tāratam (other than of Jeeva-srishties). Why would God have given
them the opportunity to be in divine company of His son and learn such truths
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directly from him, if they were not going to subsequently benefit therefrom (in later
lifetimes, whichever faith they would be born in then) during the period of Jāgani?
But they would then have to collate their scriptures with all the truths that God had
revealed including in Tāratam. It is then that the benefits of ‘Satsangas’ (divinr
company of the great ones, even of most distanat past would accrue.
For example, let us take the mysterious words of Jesus spoken to a Samaritan
woman recorded in John/4/21-24. Jesus said to her,”Believe me, woman, the time
will come when people will not worship the Father either on mountain or in
Jerusalem [21]. You Samaritans do not really know whom you worship; but we Jews
know whom we worship, because it is from the Jews that salvation comes [22]. But
the time is coming and is already here, when by the power of God’s Spirit people
will worship the Father, as he really is, offering him the true worship that he wants
[23]. God is Spirit, and only by the power of his Spirit can people worship him as he
really is [24]”.
Those words seem to have been clarified by 20th century readings Edgar Cayce
gave regarding ‘Israel’ (hence also the ‘Jews’): it does not point at a particular
geographical area inhabited by Jews (during some period of history of mankind)
and having belief in certain scriptures called Old Testaments. Rather, it relates to
those aspirants who are in search of ways and means of how to reach God (His
highest level)! Are ‘12 Tribes of Israel’ same as the 12000 Brahm-srishties of
Tāratam? It can not be ruled out. A few more statements of Bible are discussed
later along with spiritual truths contributed by the last couple of centuries. It was
possible to muster up courage to locate, cite and interpret the verses of Bible (also
others cited later) as its ‘testimonies’ due to the fact that Jesus finds very reverential
mentions in Tāratam, as one linked up with Aksharāteeta level. It is also the case
with Prophet Muhammad and Holy Quran, but in absence any knowledge of the
letter, it would be inappropriate to comment. However, several of its statements
have been collated by Tāratam with Quran and the seekers can readily refer to it.
1.8.2 Period of Jāgani
Returning to what Tāratam says, all the 12000 Parātmās shall get awakened to their
pre-delusion Aksharāteeta existence only by efforts of that many Brahm-srishties.
After their delusion is shed – lasting only for a minutest fraction of a moment as it is
experienced in Aksharāteeta Loka – they would resume their eternal existence in
their own Aksharateeta Loka! They all would then wake up from their experiences
of existence in our Brahmānda. Earlier, driven by a curiosity, they all had desired
and even insisted to know what Kshara existence was like. So they were deluded.
After their collective awakening, says Tāratam, they would have seen the might of
their Lord, how powerful their delusion was; their utter inability to shed it on their
own, etc. They would realize that their Lord had kept His word. He had forewarned
them that while in Kshara Loka, there would be no one there to put them wise on
the path that led to Him. In the end He assured them that He would render them the
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required help by sending them ‘messages’ (certain key statements of ancient
scriptures and also Tāratam).
He had said, only after grasping them they would be in a position to overpower he
spell of His power called Kāla-Māyā, the Māyā of scriptures that governs Kshara
Loka! The awakened Parātmās linked with the Sat-guru and Mahāmati Prānanāth
had provided all that information via the Tāratam Vāni to enable remaining Brahm-
srishties to collate with scriptures. It would develop comprehensive understanding
of His three-fold existence, His Plan for the mankind (and partuclarly those through
whom He had planned all of them to experience the Kshara existence) relating to
how the end of present Kaliyuga would take place, etc. As that understanding
reaches their linked up Parātmās one by one, their return spiritual journies would
begin leading to their own Aksharateeta Loka.
It seems Purushottama had arranged to communicat certain spiritual truths (as
were recorded in ancient scriptures) – though rather incomplete in themselves –
that could later serve as ‘scriptural testimonies’ to some extent of those furnished in
Tāratam Vāni. That would happen when remaining Brahm-srishties would make
efforts! But Tāratam Vāni would surely not have any relevance to the needs of
countless Jeevas. They would not be able to comprehend it, even if they tried to
grasp it! That happens to be the case as they are enamoured of existence in this
perishable realm – pleasures, name and fame that can be enjoyed in it. They keep
on searching from scriptures how to propitiate the deities that operate in this realm
to assist the Kshara Purusha. Hindu scriptures do not disappoint them. They readily
provide required information. Aadditionally, they provide information on higher
levels of reality of God only ambiguously.
God’s power of Maya behind Kshara Purusha’s consciousness thus ensures that
Jeevas do not even aspire to get out of its orbit. Tāratam says, happenings in the
world during the period of Jāgani would certainly glorify the Brahm-srishties, like it
happened first with Satguru and next with Mahāmati Prānanāth. It asks Brahm-
srishties to make haste to participate in the plan that God has drawn up especially
for them, in order to enable them to experience the bliss of His experience, of such
a magnitude as had never been experienced earlier by them! It also reveals the
relatively long period of Jāgani to persuade them to be patient; their turn could
well be round the corner; for God is kind and would never ignore their pst and
present efforts! Contemporary relevance of Tāratam Vāni has to be grasped in
context of both, the gross as also spiritual happenings. Many conflicts are presently
raising their ugly heads disguised as birth-right of everyone to gain material
prosperity by whatever possible means, and also at any eventual cost to
themselves or to others.
That mentality is aided and abetted by distorted interpretations of scriptures. This
thinking and consequent mental pollution spreading fast with advancing Kaliyuga
are certainly disliked by Nature, said the sage Bhrigu in several of his divine ‘Bhrigu
Samhitā readings’ recieved by this author. Nature is reacting to this by way of
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‘natural’ disasters, increasingly harsh weather patterns, etc. The Law of Karma
would unfailingly take its course: The guilty will be meted out punishments; and
virtuous ones would be saved. But the sage Bhrigu’s readings talked highly of role
to be played by Tāratam Vāni in bringing about the end of Kaliyuga! He said that
spiritual guidance would be rendered to the deserving ones who made efforts to
follow it. Such readings were particularly comforting as not much had taken place
in the direction of its spread in last three centuries. It was made available in printed
form to society, in a very small way, beginning with decade of 1980’s.
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Chapter 2 Our Unique Vārāha Kalpa
Tāratam repeatedly and consistently talks of three (Samashty) Purushas and their
respective Lokas and also identifies distinctly the embodied entities (Vyashties)
dwelling in those three Lokas as Jeevas (mankind) of Kshara Loka; Ātmās of
Akshara Loka; and lastly, the Parātmās of Aksharāteeta Loka. They are the
Vyashties of different spiritual orders who dwell in, and experience their own,
respective Lokas – the way we Jeevas do our Kshara Loka. Their spirits can not
transgress the limits of their own respective habitats (to experience other Lokas) –
unless of course enabled by God to do so, as discussed earlier. Tāratam does not
state this explicitly. This was the inference drawn by this author based on its various
statements (and collating with scriptures) saying that only a few Jeevas while still
located in Kshara Loka, the limited number of Ishwar-srishties and Brahm-srishties,
would be able to eventually experience the higher located Akshara and
Aksharāteeta Lokas.
Had those 12000 Ātmās (the Brahm-yogayukta-Ātmās) been aware of their own
(Akshara) Loka at the time they were upward linked with that many Parātmās, the
latter would sure have have straight away identified themselves with those Ātmās
and commenced experiencing the Akshara Loka. But that did not happen as per
Tāratam. They instead started experiencing Kshara Loka. It is thus inferred that
those 12000 Ātmās must themselves have been, at the time of their upward link-
ups, under a delusion that they were such and such Jeevas existing in Kshara Loka.
Only that could have led those Parātmās to become recepients of experiences of
their linked Ātmās, say to identify with respective Kshara Jeevas, the Brahm-
srishties) those Ātmās were earlier linked with! Thus both, the 12000 Ātmās and that
many Parātmās started experiencing that they were such and Brahm-srishties. As
for those Parātmās, in spite of their linkages with Ātmās, they started identifying
with such and such Brahm-srishties, the moment their delusion commenced!
Tāratam does not disclose all that, but it could be inferred when grasping its few
verses that talk of an intermediate stage when the Brahm-srishties will identify
themselves with (their earlier linked up) Ātmās – before they do that (one by one)
with the respective Parātmās. It is in the second stage that the Brahm-srishties
would succeed in experiencing the Akshara Loka, and also Purushottama located
there in a Vyashty form of Shri Rāj ji! That is really the ‘parama-gati’, ultimate
spiritual destination of their spirits, while still being bodily located in Kshara Loka. It
would however happen only after the linked up Parātmā awakens. But only when
all the 12000 Parātmās awaken (one after the other), they would once again
(collectively) resume their Aksharāteeta existence.
Then the linked up Ātmās would get lodged in the highest Upa-Loka at Akshara
level and would remotely experience the Aksharāteeta Loka for ever, through their
respectively awakened Parātmās! The Kshara Brahm-srishties’ spiritual links will get
severed as they themselves will disappear from Kshara Loka without leaving any
trail! That is the ultimate liberation for any Jeeva that the Hindu scriptures talk of
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(the Ātyantik Pralaya of Bhāgawatam). They do this without disclosing process of
liberation, and that it can happen only after the most deserving ones out of them
get linked with Brahm level of reality (the Parātmās located there). Purushottama
had not explicitly disclosed that plan in earlier scriptures revealed to mankind, as
per Tāratam. An effort was made to review as best as possible if and what was
given in the scriptures of His plan and when it would likely get executed during the
life-span of our Kshara Brahmānda (in which Kalpa or Manwatara).
2.1 Durations of Yugas, Kalpas
To a rational mind it would appear that present age of our creation – and its further
break-up into Kalpas, Manvantaras and Yugas – is best left for the scientists to pass
judgement on, but Hindu scriptures have made it a point to talk of such issues. They
give some fixed, yet different durations of four Yugas that cyclically occur in world,
also exhibiting different characteristic traits of human nature that predominantly
surface up in those yugas. Typically, these traits relate to: the accent on ethics and
morality, or otherwise; leanings towards spirituality or otherwise; the extent of
acceptance of scriptural guidelines, etc! The nature of time remains unchanged;
but as inspired by God the mankind does seem treading such paths as would lead
them either to peace and harmony enabling spiritual evolution; or to disregard the
tenets of Dharma leading to chaos. All this happens in accordance with Law of
Karma. God adjudges the spiritually evolved Jeevas in chaotic times, when they
are called upon to decide on whether to follow the guidelines of scriptures or not.
In absence of a previous occasion or even an interest to peruse the calculations
concerning durations of Yugas, etc the best policy for this author should have been
to steer clear of this topic. But that would have left out of the gamut of discussion a
topic of much contemporary relevance, often mentioned in Tāratam Vāni: the
drastic reduction in life-span of our present Kaliyuga from that indicated in the
scriptures; and more importantly, why! Tāratam traces causes of that curtailment to
the happenings that took place towards the very end of preceeding Dwapar Yuga,
as recorded in Bhāgawatam. Certain Jeevas would have been graced with
Parātma-yoga, by creating upward spiritual linkages of their Ātmās (with the
Parātmās)! Chapter 3/11 of Bhāgawatam outlines how to calculate durations of
Yugas, Kalpas and indeed, the entire life-span of Brahmā (of Kshara Brahmānda).
Commonly accepted figures are given below, along with an opinion of perhaps a
lone but learned individual that this author had incidentally stumbled upon.
Brahmā, who has the power of creating Kshara Brahmānda, is said to have a life-
span of 100 years. His day, (a day-and night cycle really), is called a ‘Kalpa’. It is
said to last for 1000 ‘Chaturyugis’ at a stretch. Now, every Chaturyugi composed of
a group of four cyclically appearing Yugas is said to last for 12000 ‘Divya Varshas’
as per /3/11/18 (including the periods of changeovers from one Yuga to another).
It is commonly understood that Gitā/8/17 too refers to a ‘Kalpa’ but without
disclosing precise duration of every ‘Chaturyugi’ and using a general term ‘Yuga’
in place of Chaturyugi. Duration of both, a day and night of Devas (the deities) is of
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six months duration of men. Gitā/8/24 too discloses this, but discreetly. The Devas’
day-and-night cycle thus lasts for a full year having 360 day-night cycles of men.
Bhāgawatam reckons a year of 12 months, and every month of 30 days for
calculating life-times of ‘devas’ (divine, samshty beings) and also Brahmā (same
as is found in other scriptures too). Most scholars opine that a ‘Divya’ Varsha (year)
is same as one year of Devas (360 years of men) who assist the Tri-devas (Brahmā,
Vishnu and Mahesh) of our Kshara Brahmānda in governing it. Based on this
understanding they calculate durations of Yugas, Chaturyugis, the Kalpas, and
also of Brahmā’s hundred years. The Kshara Brahmānda lasts for Brahmā’s 100
years. The sole differeing view is that of Shriram Sharma, a yogi, the founder of a
welknown institution known as ‘Gayatri Pariwar’. He does not agree with a ‘Divya’
Varsha (year) being held as one year of ‘devas’ (or 360 years of men), the opinion
held by most authors.
Shriram Sharma says that a ‘Divya-abda’, a Divya Varsha is simply a year mankind
experiences on our planet (located around the equater) as it revolves around the
sun, the most glorious (‘Divya’) object; and it should not be mixed up with one year
of Devas, of their 360 days. Perhaps Devas are conceptualized as being located at
the poles experiencing a 6 months day and also a night. If his opinion is accepted,
then the figures quoted below of durations of Yugas, etc right upto the whole
lifetime of Brahmā, as are commonly accepted and worked out by most scholars,
will need to be divided by 360! Without entering into that controversy, let us for the
present move forward with commonly held views on durations of Yugas.
A ‘Chaturyugi’ composed of a cycle of four Yugas (cyclically repeated over and
over during the entire existence of our Kshara Brahmānda) is said to last 12000
‘Divyabdas’ or 4.32 million years (that is, 12000 multiplied by 360) years of men. The
four Yugas are: Sat (or Satya), Treta, Dwapar and Kali. Their unequal life-spans are
said to be in proportions of 4:3:2:1; and the smallest among them, Kaliyuga, like the
one mankind is said to be presently living in, has a life-span of 432,000 years; that
of Satya, Treta and Dwapara Yugas would respectively be of 4, 3 and 2 times that
figure. Our present Kaliyuga is said to have commenced as soon as Shri Krishna left
our perishable world for His imperishable abode (from where He had come). Now,
the Kalpa, a day of Brahmā, is said to be made up of 1000 Chaturyugis; hence it is
of 4.32 billion years duration.
The life-span of the creating power Brahmā, hence also of our Kshara creation
(Brahmānda), is said to be of 100 years duration, or composed of a total of 36000
Kalpas or 155.52 trillion years of men! As per /3/11/33, it is said to be divided in two
equal halves, each called a ‘Parardha’, or 50 years of Brahmā’s life (or 77.76 trillion
years of men). In /3/11/34-6, the first and last Kalpas of 1st Parardha of Brahmānda
are respectively termed “Shabda Brahm” or the “Brāhm Kalpa”, and “Pādma”
Kalpa. Likewise, the first Kalpa (or at least one of the early ones, referring to what is
mentioned in Māheshwar Tantram, discussed later) of 2nd Parardha that mankind is
presently passing through is termed as “Vārāha” Kalpa.
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Every Kalpa, a day of Brahmā, is further sub-divided into fourteen smaller
durations, the ‘Manwantaras’, each one corresponding to period of reign of a
divine personality called a ‘Manu’, the ‘lawgiver’ in it. The humanity is said to be
located presently in 28th Kaliyuga of “Vaivasvat” Manwantara, based on
Bhāgawatam. Other Puranas too say the same, but unlike them Tāratam Vāni
asserts that some unprecedented happenings as had never before taken place in
our creation (and also shall not take place in its remaining lifetime) shall be taking
place in present Kaliyuga. It says: due to awakening of Parātmās in Aksharāteeta
Loka, and consequent spread of most divine Aura in the world through respective
Brahm-srishties, hearts of mankind will get cleansed of the malevolent influence of
Kaliyuga! That would drastically reduce its life-span from 432000 years to the time it
indicates, only few thousand years! Now, this is quite a prophecy not only relating
to earlier said 1200 years period of Jāgani, but also to remaining part of Kaliyuga!
What is so special about our Kaliyuga, Manwatara or even Vārāha Kalpa? After all
time is time: whether of one Kalpa or another. So, the happenings as predicted to
take place (even vaguely) in scriptures needed to be searched for, if pertaining to
the astounding ones as expected to take place in our times. Keeping that in mind,
effort was made to peruse scriptural prophecies for our times. In Tāratam Vāni of
17th century we find mentioned a short time-span of 1200 years wherein we are at
present located (the period of Jāgani). Bhāgawatam talked 5000 years ago of the
future appearance of Kalki at an undisclosed time towards the end of Kaliyuga of
432000 years duration! Other texts dicussed later only say factually that Brahmā of
our Brahmānda was unable to create our Vārāha Kalpa after Brahmā’s previous
night was over (in its three Upa-Lokas). But it is not articulated if that happening
was so unprecedented. It is only disclosed that a higher power called “Mānasa”
had to intervene (without mentioning its hierarchical level)!
It is not explicitly said why it happened or whether it was due to the necessity of
bringing in our world the divine ‘Mānasa-putras’ who were linked up with Ātmās
who had ‘awakened’ once, as contended here (if this had factually happened).
Are these Manasa-putras some of those who are termed as Brahm-srishties by
Tāratam? Most ancient mention (perhaps of trillions of years ago) to our Vaivsvat
Manwantara, the seventh one of Vārāha Kalpa, can be found in the text of
Yogāvasishtha in context of times upto which the great sage Vasishtha would keep
on visiting (off and on) our world for sake of disclosing the spiritual truths, like he did
to Shri Rama then (this text is discussed at some length a little later). But the
Vaivasvata Manwantara has been alluded to in two quite unkown texts – even in
scholarly circles – as the one wherein happenings, very similar to those disclosed
by Tāratam would take place!
Tāratam has said emphatically that it would stand corroborated by ancient
(welknown or otherwise) scriptures. But as can be seen from this discussion, only
those two unknown texts do that to a very good extent. Hence these are the only
two supposedly ancient texts that are cited in books authored by Pranāmi scholars
in support of that assertion of Tāratam. But Tāratam most of the time refers only to
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Bhāgawatam to explain its intents. It is seen that welknown scriptures too do not
say ditto of what Tāratam does, so we can draw the support of former’s testimonies
only on some salient points made by it not on all). At the same time Tāratam does
not generally contradict scriptures (or vice versa) either on spiritual concepts or
even happenings taking place in our times. This is the context and backdrop for
carrying out a search for possible causes of the astounding happenings that
Taaratam talks of.
2.2 Yogāvasishtha: Vaivasvat Manwantara
The text of ‘Rāmāyana’ is known to be one the two great epics that Hindus revere,
‘Mahabhārata’ being the other. It was authored by the sage Vālmiki who was a
contemporary of Shri Rāma and His guru Vasishtha. All of them had lived during the
end of Tretā Yuga. That Yuga was succeeded by Dwāpar Yuga, by end of which
appeared Vedavyās followed by Shri Krishna. The sage Vālmiki is said by scholars
to have vividly painted an account of ‘ideal’ life lived by Shri Rāma, the son of king
Dasharatha. That is why Shri Rāma has been held in very high esteem for thousands
of years by Hinus as an ‘ideal’ to be emulated by the mankind. Based on the text
of Bhāgawatam (and also other texts) Shri Rāma was an earlier Avatāra of Vishnu,
who returned in the end of Dwāpar Yuga as Shri Krishna.
It needs to borne in mind that different scriptures have used the term ‘Vishnu’, at
times to point at Kshara Purusha and at others at the Akshara Purusha and even the
Purushottama – as typically seen in case of the ‘Vishnu Sahastra-nām’, regularly
recited by many spiritual aspirants. Tāratam, and several other ancient scriptures
(though a bit ambiguously) say that Vishnu is the Akshara Purusha’s ‘Sabalik’ Pada
(Mahāvishnu) that really gets into a dream-like state (as Narāyana or Vishnu) in
which He gets pointed at as the ‘Chaturbhuj’ (four-limbed) Vishnu, the Kshara
Purusha. When we talk of Vishnu’s Avatāra, particularly as Shri Rāma and Shri
Krishna we have to be careful to associate them them with lower levels of reality;
particularly that of Shri Krishna.
The massive text of Yogavāsishtha is a great spiritual discourse given by Vasishtha
to Shri Rāma when as a youth, after completing studies (still for no obvious reason),
had started showing preference to lead an ascetic life-style, in search of eternal
truths. Most people like this auther normally peruse an ‘abridged’ Hindi (or other
language) translation of Yogāvasishtha like that of Gitā Press, Gorakhapur, UP,
India. But even that runs into slightly less than 700 pages! Hence, locating a
suitable concluding remark from it (as required) proves to be quite a task; and this
discourse really is a part of still larger text of Ramāyana authored by Vālmiki,
(hence it is commonly called as ‘Vālmiki Rāmāyana’). The text of Yogavāsishtha is
often treated as if it were an independent text, though it is said to be a part of
Vālmiki Ramāyana. In the latter, Shri Rama is often projected as an ideal whose life
and deeds need to be emulated by all while facing similar difficult situations while
treading the path of Dharma (righteousness).
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It is only in later texts like Adhyātma Rāmāyana composed by Vedavyās (really, a
part of larger Brahmānda Purāna) that the life and teachings of Shri Rāma are
outlined. In it He is depicted, perhaps ambiguously, as ‘Paratma’ and also as
‘Purushottama’ (discussed later). It does not elucidate both of these terms, yet it
may be useful to review imports of this text in relation to what Yogavāsishtha
reveals about ‘Paratma’ in a rare verse and tying it up with Turyāteeta state of
consciousness of a yogi – his ‘Parama-pada’, the highest spiritual goal.
Then we have yet another, an immensely popular text called Rāma-Charita-
mānas’ that was composed about 400 years ago in a dialect of Hindi, not in
ancient Sanskrit, by a scholarly saint-poet Tulasidās. Hence it is easily understable
by masses, at least of north India. It is also known simply as ‘Tulasi Rāmāyana’and
is said to have been based on ancient Sanskrit text, Adhyātma Rāmāyana (the
relevance both would become clear later). It can be found in large number of
Hindu homes, often cited in religious literature as an authoritative translation or
commentary on ancient Rāmāyana. Some of its verses are so popular and have
sunk so deep in mass psyche that they seep into day-to-day conversations to
explain any point.
That inspired this auther to tie up the time of composition of Tulasi Rāmāyana with
manifestation of Tāratam Vāni (taken up later for discussion) in the light of an
inconspicuous remark of Brahmā made for Nārada, found in ‘Mahātmya’ portion of
Adhyātma Rāmāyana, about how profound are the truths revealed in it. When
giving out the spiritual truths, the Tulasi Rāmāyana depicts symbolically, and in
similes, Shri Rāma as God or Brahm personified, and as ‘Maryādā Purushottama’
(the term is discussed later). All this is mentioned here to point out how the
ambiguities of scriptures (particularly about Atmā and Parātma) seem to have
been planned by God to gradually dimish with passage of time – right from the
most ancient times of Yogāvasishtha till the present period of Jāgani!
It had puzzled this authour for long as toā how the text of Yogāvasishtha covering
a very comprehensive account of a discourse the great sage Vasishtha had given
to Shri Rāma (over several days at a stretch) survived the onslaught of time for over
millions of years! Shri Rāma was in a dilemna then on the right spiritual path to be
followed. How could the sophisticated philosophical articulations of Vasishtha,
often cited on these pages in support of Tāratam’s assertions of higher states of
consciousness (Turiya and Turyāteeta, attainable by Jeevas only of its two higher
categories) reach us without suffering any mutilation? When was it transcribed on
paper? This issue is also discussed later in context of a divine scheme of God that
diligently preserves complete records, the ‘Ākāshic records’ of any and every
thing or event that had occurred in world even in the most ancient past, together
with accounts of Karmas. These Kārmic accounts relate to both, those that have
borne their fruits already and those yet to do so, of any Jeeva)
It is likely, the authentic accounts of that discourse were extracted from Ākāshic
Records afterwards. It is commonly believed that it had taken place by end of the
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Tretā Yuga of our present Chaturyugi located in Vaivasvata Manwantara of Vārāha
Kalpa! By this belief: By the year 2012 AD, over 51 centuries of present Kaliyuga
must have passed already. Stretching further back, full Dwāpar Yuga of twice the
duration (432,000 years) of Kaliyuga too must have earlier elapsed before Treta-
yuga ended! Towards end of that Tretā-yuga the sage Vasishtha is commonly
understood have given that discourse; in short, at least 869,000, years ago! How
was it preserved without any mutilation for so long? Such a curiosity drove this
author to peruse it again in search for clues, if any, that might have been missed
out earlier. To his utter surprise, even disbelief, it turned out that it was delivered
trillions of years ago, for the first time and could have been repeated on a number
of later occasions, in several subsequent Kalpas!
The Sarga 3 of Mumuksha Prakarana says that Vasishtha had delivered his
discourse to Shri Rāma when both had been present in 72nd Tretā-yuga of ‘Brāhma’
Kalpa, an early Kalpa of ‘first’ Parardha – and not in ‘Vārāha’ Kalpa, of ‘second’
Parardha that the mankind is presently passing through! Vasishtha had also said to
Shri Rama, using his divine powers that events unfolding then – and it included the
appearances of them both – had occurred not only in past, but would also occur in
future Kalpas! Subsequently, in 14th Sarga of Poorvardha of Nirvana Prakarana, he
disclosed that in some distant past he had visited the sage Kakabhushundi, who
was a ‘Chiranjeevi’ – one having the powers to survive for aeons of time and even
retain the memories thereof (like sage Markandeya could, as would be seen later)!
He had then introduced himself to Kākabhushundi as a son of Brahmā, as perhaps
erroneously commented in the text. It seems based on other scriptures that
Vasishtha was a ‘Mānas-putra’, the son of ‘Mānasa-deva’, a higher power than the
said Brahmā of Kshara level.
Anyway, Vasishtha had then said that he resided in a certain ‘Sapta-rishi Mandala’
and was ordained to keep on visiting our world, from time to time, upto the
‘Vaivaswat’ Manwantara – that is, our present one! The ‘Sapta-rishi (literally, seven
great sages) Mandala is termed in English as ‘The Great Bear’ constellation of
seven stars of our galaxy. As per Hindu belief, the great sages dwell in those stars.
But what is so special about our Vaivasvata Manwantara? Why was Vasishtha
required to reveal from time to time the most profound spiritual truths only till then?
Were his words going to serve the purpose of ‘scriptural testimonies’ (to whatever
extent possible) to more comprehensive truths that were planned to be manifested
much later in Vaivasvata Manwantara – say, Tāratam Vāni? It is significant that just
before Vasishtha briefed Shri Rāma on said meeting with sage Kākabhushundi, he
had clarified (in 13th Sarga) about what the term ‘Yoga’ meant: It was the ‘means’
of realizing ultimate reality of Brahm or Paramātmā!
Vasishtha then disclosed: There were two means available to mankind to meet
that goal; first one relied upon acquiring divine wisdom, ‘Jnāna’, of His real ity (like
Shri Rāma was ar the time engaged in), the ‘Jnāna-mārg’; and the other one was
‘Prāna-nirodha’ – ‘Prānayama’, etc. The latter is commonly termed as ‘Yoga-mārg’,
like the one outlined in sage Patanjali’s ‘Yoga-sutras’ (this is the text most referred
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to in present times). Bhāgawatam talks mostly of ‘Bhakti-mārg’, apart from the
other two. Thus we see three major ‘mārgs’, the ‘paths’ prescribed in scriptures for
the aspirants to choose from; and it is often debated in Hindu religious literature
about which one of them is easiest to follow or is even the most superior.
Vasishtha then disclosed significantly that the term ‘Yoga’, as understood by most
aspirants (and it is the case till date!) is the one outlined by Kākabhushundi, ‘Prāna-
Nirodha’. He then went on to narrate to Shri Rama what he learnt about it from
Kākabhushundi. It is recorded in Sargas 14-27 of Nirvāna Prakarana (Poorvardha).
After that, Vasishtha proceeded to inform Shri Rama in Sargas 29-42 on efficacy of
learning the spiritual truths from a Sat-guru who had himself realized them. He then
narrated his own experience as he learnt such truths from Shiva (in previous
lifetime perhaps) when he used to reside near mount Kailash, Shiva’s abode in the
Himalayan region – in Tibet now – engrossed in grasping the intents of scriptures.
Vasishtha told in no uncertain terms how he got into a Samādhi state while intently
grasping the discourse of Shiva!
Above episode demonstrates not only the importance of grasping divine truths
from a Sat-guru but also the efficacy of doing so in his vicinity (the so-called Sat-
sanga)! Both these aspects are repeatedly emphasized in scriptures and in
Tāratam too. It sure is an up-hill task to present in brief (that too in English) the
articulations of revered sage Vasishtha, particularly his philosophical concepts. The
text is also studded with many anecdotes of even further distant past and several
amazing similes (‘Drishtantas’) to drive home the points he made. Those simililes
can be found to have been used by other, later day sages as can be seen from
subsequent texts, though not that well elucidated as in Yogavāsishtha, particularly
in respect of lower three out of a total of five states of human consciousness. Most
importantly: Shri Rāma is said to have attained Samādhi while intently grasping the
discourse of Vasishtha, by the time it was about to end; and Vasishtha had to
awaken him therefrom!! This is explicitly recorded in the text. Vasishtha preached
‘Jnana-marga’ and prove its efficacy. Tāratam too says the same: Brahm-srishties
must grasp its inents thoroughly, as only then would they make any headway on
the path leading eventually to experience of Purushottama (Brahm).
2.3 Parama-pada, ‘Nishkalanka’ Parātmā
There is also available a publication of Chaukhamba Sanskrit Pratishthana, Delhi
giving the full Sanskrit text and verse-by-verse Hindi translations, having a spread
more than 1900 pages! Now, articulations of Vasishtha are highly sophisticated in
terms of logic propounded, but are tedious and hard to grasp for commoners.
Hence, it was practical to consult this unabridged version only occasionally in
order to see if terms like Parātmā, Aksharāteeta Loka, etc had at all figured in that
original Sanskrit text. This effort proved its real worth only when an invaluable verse,
34/22 was fortunately located in Nirvāna Prakarana (Poorvardha) in a discourse
that was given by Shiva to Vasishtha (recorded in Sargas 29-42). It did employ the
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term ‘Parātmā’! Its huge implication was found to have been completely missed by
the commentaters, no doubt due to to lack of exposure to wisdom of Tāratam.
The verse says: in order to secure the ‘Parama-pada’ (highest spiritual attainemnt)
a yogi has to first get firmly grounded in Turiya state and then rise still high – upto
Turyāteeta state – to be one with a “Nish-kalanka Parātmā”! This highly significant
phrase points at a Parātmā who is devoid of any ‘Kalanka’, any bad name earned
due to some past (wrongful) act; say to one who has washed off that Kalanka with
some worthy deeds later on, or even after living through any sentence meted out
to her! It is perhaps the Yogāvasishtha’s way, however indirect it may be, to reveal
what Tāratam says: It was injudicious for Parātmās to have (even playfully) insisted
on experiencing how it was to exist in miserable Kshara realm, when they were
eternally (already) existing in most blissful Aksharāteeta Loka! It had invited their
delusion, shedding which on their own would turn out to be very difficult (even for
those divine entities), says Tāratam – via the inputs they would later receive during
their Kshara existence as such and such Brahm-srishties (only when they attained
the rarest of rare Turyāteeta State).
Could that be the ‘Kalanka’ that Shiva alluded to? In the backdrop of Shiva’s
discourse, later conveyed by Vasishtha to Shri Rama, and collated with Tāratam
Vāni, an ‘awakened’ Parātmā can well be said to have become ‘Nish-kalanka’!
Likewise the yogi, who is able to identify in his Turyāteeta state with an awakened
Parātmā, can be termed as one within whose hconsciousness would descend the
highest experiences of tha Nish-kalanka Parātmā. Can such a yogi then be called
a “Nish-kalanka Avatāra”, or “Nish-kalanka Budh Avatāra”? It seems so, as ‘Budh’
relates to one who has demonstrated a capability to attain higher, or the highest,
‘state of consciousness’, or say ‘Buddhi-vritti’ (as it is alternately termed), called
‘Turyāteeta’! While in it, would descend within the yogi the experiences of (his
linked up) by now ‘Nishkalanka Parātmā’ – one who has shed her delusion! Such
terms, as and when used by scriptures are not necessarily explained at all (or even
satisfactorily), particularly in context of prophecies relating to high personages.
The followers of Mahāmati Prānanāth for example claim that he was the one who
was prophesied in ancient scriptures as the would be ‘Nishkalanka Budh Avatāra’!
The term ‘Budh’, is also found in Gitā/4/19, /5/22 (immediately after the often cited
verse /5/21 talking about Brahm-yogayukta-Ātmās), and 10/8, in connection with
those awarded the Vibhooty-yoga and Buddhi-yoga. Elucidation/derivation here
of the term ‘Nishkalanka Budha Avatara’ is based on Yogavāsishtha’s verse, 34/22
of Nirvana Prakarana (Poorvardha) quoted here en verbatim: “Sthairyenakālatah
swasthā nishkalankā Parātmanā; turyāteetādi namatwādapi yāti parama-
padam”. It can not be said with certainity whether more such references exist in
Yogāvasishtha. It could well be a lone reference this auther fortunately stumbled
across relating to role played by a Parātmā (even this term is unexplained in the
text) in securing for a Yogi his highest spiritual goal, ‘Parama-pada’! Its significance
lies in the fact that it hints at a possible tie-up of the yogi with a ‘Nishkalanka
Parātmā’ – but only when in Turyāteeta state –an awakened Parātmā of Tāratam!
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This is perhaps the best possible corroboration one can have of Tāratam Vāni from
a text said to be the repository of Vedāntic wisdom. It is not possible to provide the
nuances of Shiva’s discourse whose recipient was a sage like Vasishtha, who even
attained Samādhi pondering over what was being revealed to him! By way of a
backdrop of this discourse, it is given in the text that Vasishtha once saw divine
light in great profusion appearing before him and that it got converted soon into
the two forms of Shiva and his divine consort “Umā” (also known as “Gauri” or
“Pārvati”). He appropriately prostrated and worshipped them. Then began the
divine discourse as Vasishtha enquired: what was the most appropriate way of
worshipping the highest reality (‘Devārchana’)? In brief, Shiva disclosed that as that
reality was an ‘A-kritrim’ (primeval) principle, not made up of previously created
stuff, it can not be worshipped using any created stuff (‘Kritrim’), say like garlands,
incense sticks, etc!
Shiva said that the highest principle is called either as ‘Paramātmā’ or ‘Shiva’ and
is the root cause of all that gets created later, including him and his consort, as
they were present before Vasishtha then (and consciousness present within them)!
Thus, being the very source of awareness or consciousness: that principle is
‘Jnana-āswaroopa’. The ‘Jnana’, or knowledge thereof is the only offering that is
really acceptable to It; but for that to happen, the mind of a yogi has to be at
peace, unperturbed and focused on It! Shiva further said that It is one with, and
also separate from all Jeeva-ātmās (Jeevas or Jeeva-Ātmā combines?); so every
yogi – only such a Jeeva-ātmā combine – has to first get firmly established in true
conviction of his being one with a Parātmā (and how). That might well have been
the purpose behind Shiva’s appearing before Vasishtha and to inform him how a
Jeeva (a yogi) can get established first in Turiya state of consciousness – in order to
be one with an Ātmā – and next, the Turyateeta state to be one with Parātmā.
Tāratam says the same: a Brahm-srishty established first in its Ātma-swaroopa (in a
Brahm-yogayukta-Ātmā) in Turiya state alone can eventually get established in its
linked up, awakened Parātmā, an embodied Vyashty of Aksharāteeta Loka’, and
through her have an audience with Vyashty ‘form’ of Purushottama (Shri Rāj ji)! That
Vyashty form is ever present in Aksharāteeta Loka for His ‘objective’ experience!! It
needs to be kept in mind that Tāratam talks of that Loka as a ‘formful’ one. Within it
dwell those ‘formful’ Parātmās and Purushottama too. On the other hand Vasishtha,
throughout his discourse, seems to have given an impression of alluding to Brahm,
as a ‘Samashty’ principle – the cause both of ‘subjective selves’ (Jeevas) and also
objective reality that is experienced – and even to ‘Ātmā’ as Samashty Akshara
reality (as gathered from commentaries). He does not talk of Vyashty Ātmās who
might be present at that level, yet he talked about some Parātmā with whom a
yogi of this perishable world could possibly be linked with!
Sage Vasishtha did not elucidate the term Parātmā. Same was the case with other
personages whose words are recorded in Bhāgawatam, Adhyātma Ramāyāna,
Upanishadas etc. The commentaters have therefore either ignored such rare,
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mysterious references to ‘Parātmā’ or even proceeded to presume that it alludes to
Paramātmā (further equated by Gitā with Purushottama) – a Samashty principle!
This was clearly observable in commentaries of the said texts (discussed later).
These texts, on few occasions, employ the term Parātmā for Shri Rāma and Shri
Krishna too – when they were bodily present in perishable world! In verses 7/25,
9/11 of Gitā, Shri Krishna reveals: He was not really a Vyashty Jeeva of Kshara
world (as many thought He was), whose consciousness was confined only to His
human form seen by them; but He really, as some Samashty principle, pervaded
all the Lokas, and governed them from within (verses /10/3 and /15/17)!
Lack of understanding of such verses of Gitā coupled with generally observed
lack of interest on part of scriptures to explain the ‘Samashty-Vyashty’ relationship
could have thwarted the urge (if any) on part of the commentaters to develop a
much needed conceptual clarity on it. That is why it became necessary for this
author to first conceptualize that relationship, based on understanding the auther
developed of scriptures and Tāratam Vāni. That led to formulating the need of an
‘Inter-Loka spiritual link-up’ of a Parātmā in Brahm (Aksharāteeta level) through an
Ātmā of Akshara Loka (both Vyashties) with a Brahm-srishty located in Kshara
Loka. It was argued that only such a link-up could provide an ‘objective’
experience of Purushottama in a Vyashty form, after a Brahm-srishty succeeded in
subjectively identifying with a Parātmā in Turyateeta state. It was reported as this
auther’s thesis in Hindi published by Prananāth Mission, New Delhi in the year 2005.
2.4 Views of Other Texts/Tāratam
The rare reference of Yogavāsishtha cited above could be located few years after
that Hindi book and it went a long way to assure that this auther had not erred in
formulating the concept that Parātmās were indeed located at Brahm level. Then
were located a few verses of Bhāgawatam that almost equated Parātma-nishthā
with Brahm-nishthā, re-confirming that point. Subsequently dawned the implication
of Mundaka Upanishada (discussed in next chapter). It conveys that Ātmā (Brahm-
yoga-yukta-Ātmā of Gita, one linked up with a Brahm-srishty), after experiencing
Brahm, would attach itself to it – like an arrow released by a strong archer from his
bow would remain pierced in the target aimed at! As per Tāratam, it would happen
only with 12000 Ātmās as they get lodged in highest Upa-Loka of Akshara Loka –
but ‘after’ the period of Jagani is over in the world; when all the 12000 Parātmās
had ‘collectively’ awakened to their Aksharāteeta existence. In short the target
aimed at by every such Ātmā would be its own (linked up) Parātmā!
In some scriptures God, the GodBrahm principle, is termed as ‘Tat’ (‘that’, any
‘object’, anything different from ‘self’), while others say: “Aham-Brahm-asmi” – ‘I’
verily am the Brahm; and such assertions outwardly seem to contradict each other.
Such a reality can not surely be ‘experienced’ if its experiencer merges his or her
‘subjective self’ with it. In order to make such claims The ‘self’ needs to experience
it ‘objectively’ – by retaining its subjective identity – at the same time remaining
united with, or attached to, the Brahm. In this backdrop, statements of Tāratam can
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be interpreted as follows. ‘Samashty’ as well as ‘Vyashty’ forms of Brahm can be
experienced: as Samashty, by way of experience of blissful Aksharāteeta Loka
and as ‘Vyashty’, in form of ‘Shri Rāj ji’; but only after ‘subjectively’ identifying with a
(Vyashty) Parātmā!
Even if the subjectivity of such a yogi should remain intact, his yogic experience
would need to be of some unique, ‘formful’ object – different from that of any other
object – and not of a ‘formless’ Samashty principle. In latter case that experience
may not retain any uniqueness. An often cited scriptural statement employed by
the guru to explain the principle of Brahm to a disciple – “Tat-twam-asi” had turned
out very difficult to comprehend as ‘Tat’ means ‘that’; and ‘Twam’ as also asi’
respectively mean ‘you’ and ‘are’. So this phrase literally means “you verily are
that (Brahm)”. ‘That’ is obviously not any and every ‘thing’ normally coming with in
the range of human consciousness; it has to be something special, present at
some eternal level of reality called Brahm. In other words, for Brahm (Purushottama
principle) to be experienced ‘uniquely’, it has to present itself as a ‘formful’ object
during a yogi’s Turyateeta state of consciousness, in order to really produce any
‘unique’ experience worth a mention (capable of description) and corroborated
by someone else.
Should the very subjectivity of a yogi vanish, then nothing would remains of him
(his Jeeva-bhava, Jeeva consciousness) to proclaim before the world that he has
experienced (or it is possible others also to do so) the Paramātmā or Brahm?
Tāratam only adds: All human beings are not endowed with such capabilities; still,
even those who are, would need such testimonies during the period of Jāgani,
from time to time, to get instilled with nedded encouragement and confidence that
such a ‘highest goal’ is achievable. They would then make requisite efforts. But
Shiva had said in a few verses that ‘Parama-pada’ (obviously of an ‘experiencer’)
can not really be described; it had to be attained in one-ness with the Parātmā.
Vasishtha also significantly conveyed to Shri Rama that it would not be acquired
by study of any and every scripture, but he did not either name the scripture that
could help secure the ‘Parama-pada’, or reveal when/where it would get made
available to the mankind!
Vasishtha only said that the discourse of Shiva caused him to get into the state of
Samādhi for a ‘Muhurta’ (a measure of time)! It is anybody’s guess whether Shiva
passed a little more information to Vasishtha, when he got into his Samādhi that he
did not in turn pass on to Shri Rama verbally, as is recorded in Yogavāsishtha about
existence of Parātmās, Brahm (Aksharāteeta Loka), etc. In view of that poosibility,
it can not be said if similar truths were not eventually passed on by him to Shri
Rama when latter too attained Samādhi as the discourse of Vasishtha was about to
end (Sargas 127-8 of Nirvana Prakarana, Poorvardha)! It is certainly possible that
divine truths are passed on to a disciple by an elevated guru, even when both are
present in perishable world, after the former first gets into a higher state of
consciousness (several types of Samādhi are described in ‘Yoga-sutras’ composed
by the sage Patanjali) in the vicinity of a qualified guru.
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Coming to our recent times of 20th century AD, from the accounts of Swamy
Yogeshwarananda we see that truths of operations of different components of what
we term as a human ‘soul’ – and even the technique of attaining such a state –
were learnt by him through his guru in a Samādhi state! As we will see later, when
his guru touched his forehead he instantly went into a Samādhi state that lasted for
several hours at a stretch! This much has been clearly stated by the Swamy in the
Preface of his extremely enlightening book, ‘Ātma-vijnana’ (‘Scince of Soul’). As
can be expected, he would have been quite qualified, say spiritually evolved
āenough by that time, to receive that grace of guru and learn the truths that are
not that at all elucidated in scriptures in a manner that can be grasped when in
‘waking’ state of consciousness.
Referring to that rare mention cited from Yogāvasishtha, a few more instances also
were found in other welknown texts (Bhāgawatam and Adhyātma Rāmāyana)
wherein the term ‘Parātmā’ was indeed employed, yet not explained. This situation
surely is puzzling in the context of enormous expanse of Hindu scriptures. Only a
solitary effort was found making an unsuccessful attempt at elucidating the term
‘Parātmā’ – in an effort in fact to distinguish it from the terms ‘Anātmā’ and Ātmā –
in its very first chapter entitled “Shri Rāma-hridaya” of a text called Adhyātma
Ramāyāna. It gives a discourse of Shri Rāma to his devotee, Hanuman. It sure
seems that without an exposure to Tāratam Vāni, the commentaters of this text
have failed to note that one of the several queries of Pārvati raised before Shiva
was: how can Shri Rāma (a Parātmā), bodily located in Kshara world be equated
with ‘Purushottama’, as was the contention of Shiva?
It was implicit in her query: how can a Parātmā, and also the Purushottama, exist
in our Kshara Loka? Similar query arose before this author after seeing Gitā’s verse
10/37 that Shri Krishna was Himself a Vibhooty – but the commentaters did not
express surprise: how is it possible when He was ‘Purushottama’ (ref 15th chapter),
whose divine Teja (influence or light) when manifested in any Jeeva made it His
Vibhooty! In other words how can He be both: the Purushottama and a Vibhooty
too! We also see Him addressed as “Parātmā” by few great ones in the text of
Bhāgawatam. Such doubts can be resolved if recourse is taken to the concept of
‘Inter-Loka’ spiritual linkage established with the grace of God, as propounded
here, among Vyashties dwelling in different Lokas! Shri Krishna’s inability (Anugitā
Parva) to repeat the discourse of Gitā (after the war was over) was due to the fact
that He was not then ‘yogayukta’ with Brahm then. Perhaps His linkage was not
operative as it was on the earlier occasion when delivering the discourse of Gitā.
This suggests He was right in saying that He was a Vibhooty too!
Tāratam Vāni clarifies: The higher levels of reality entered into Shri Krishna’s being
at their will and even left Him in the early part of His divine life. Same could well
have happened again: before, and sometime after, the discourse of Gitā! It can be
added that Mahāmati Prānanāth too used to often attain a highest state of
consciousness that his disciples simpistically termed as ‘Avesha’. It must have
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been his Turyateeta state (articulated well in Yogavāsishtha) as only after getting in
that state could he reveal the divine truths contained in Tāratam Vāni. Once he
was out his normal self (in waking state), he used to read with interest what he had
uttered during ‘Avesha’ and transcribed by his disciples. This happened off and on,
umptying number of times, till he left the worldin 1994 AD.
While in that ‘Avesha’ or Turyateeta state, Mahāmati Prānanāth manifested the
divine truths concerning Purushottama and His beloved Parātmās, their individual
delusions of existing in Kshara Loka, how and within what period they would shed it
one by one, etc. When out of it, he regained his worldly personality to be aware of
his gross surroundings, to interact with everyone as usual. Tāratam says: during his
Turyateeta state, Mahāmati Prānanāth – rather his linked up Parātmā “Indrāwati” –
was the recipient of those truths from Purushottama that he uttered in our gross
world. Such Revelations were meant only to supplement and complement those
earlier ones as recorded in scriptures – to make them more comprehensible, rather
than negating them. Only the highest reality can decide on how, when, where,
through whom and in what sequence, its truths would be revealed in world – or
even preserved/published in it (if at all) and in what manner!
Reverting to the text of Adhyātma Ramāyāna, perhaps since Pārvati’s queries
were not adequately replied by Shiva then, she would have raised them(not in the
earlier context of Shri Rama, but in some other), as is recorded in a text called
‘Maheshwara Tantram’. But it has so far remained almost unknown among the
Indian scholarly circles. It is verifiable that the clarifications of Shiva, as recorded in
Maheshwara Tantram, are remarkably similar to those of Tāratam Vāni! Shiva also
had disclosed similar facts to Vedavyās in a discourse that was later recorded by
Vedavyās, in a text called ‘Purāna Samhitā’. Both these texts are not mentioned in
any ancient or contemporary religious literature that this author has come across.
Pranami Samaj however accepts them as genuinely ancient scriptures, and even
presents them in their recent literature as ‘scriptural testimonies’ in respect of the
Tāratam Vāni, but the readership (also of the two unknown texts) is quite limited.
Reverting again to Yogavāsishtha, it states in Sarga 127-8 of Poorvardha of Nirvana
Prakarana that after Vasishtha had about completed his discourse, Shri Rama too
attained Samādhi! He ceased interacting with Vasishtha and had to be awakened
therefrom by Vasishtha with effort! This incident was narrated by the sage Vālmiki
(Sarga 128) to his disciple, Bharadwāj! Such episodes suggest: Not only is it
possible to gather truths of a particular higher level of reality in an appropriate
‘type’ of Samadhi; but reverse is true too! The comprehensive grasp of those higher
level truths could lead to its realization, either immediately or eventually (with the
grace of God), when the aspirant is evolved enough. Was that why – if those two
unknown texts happen to be genuine – were not allowed to reach in His scheme of
things even to scholarly aspirants till right time had arrived to awaken Parātmās?
In Sarga 29 of Nirvāna Prakarana (Uttarardha), on being repeatedly asked by Shri
Rama, the revered sage Vasishtha was finally seen to have, reluctantly, disclosed
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that he was ‘Brahm-swaroopa’, ‘Jnana-swaroopa’ Paramātmā Himself! Possibly, he
could have got established in Parama-pada earlier but, as dictated by God, it was
beyond the power of his speech then for him to reveal any more truths (like Shri
Krishna was unable to repeat the discourse of Gita later, ref discussion on Anugita
Parva). God had perhaps chosen to communicate only such truths through
Vasishtha as were planned by Him to be revealed at that time! But Vasishtha,
perhaps to evade a query of Shri Rāma on who he really was (his spiritual status in
relation to Brahm), is seen to have replied that words giving out such truths in the
(Kshara) world get contaminated, by ‘Kalanka’, disrepute of sorts!
He was finally persuaded by Shri Rama to ignore such faults (Kalanka) of speech
to satisfy his curiosity! Vasishtha then significantly said: One established in Parama-
pada becomes like a corpse (relative to the world); one does not then interact
with others! This is similar to what Tāratam exclaims in a couple of its verses that
express an astonishment of Mahāmati Prānanāth himself. The verses say: “It really
is a wonder of all wonders to see his own ‘headless’ corpse (in Kshara world)
uttering truths relating to a far off place where his ‘head’ must have been hurled
away to (the Aksharāteeta Loka), seen by the eyes (located on that head)! It
would have been termed a wonder had it happened even once (with him); but it
keeps on happening time and again”! Vasishtha advised (Sargas 29-30) that it is
essential to develop a capability to turn away from all worldly objects to get free
from their lure, and consequent bondage (Avidya) to per force experience the
pleasure, but mostly the pain. This state is not unlike that of a dead person.
He also said elsewhere in that text that only when a Jeeva-Ātmā acquires the
requisite amount of disenchantment, even abhorance for worldly existences that a
path to liberation opens up. He said, Avidya is removed only after one searches for
great ones (Rishis, Munis, highly evolved Jeevas) and cultivates their company (the
so-called Satsnga of Hindu scriptures). Half of Avidya, he remarked, would then
disappear straight away; a quarter of it would vanish when one grasps the intents
of scriptures in light of their teachings; and, as for the remaining quarter, one must
make requisite efforts! All this is not easy, however. The Satsanga too comes one’s
way only when fervently desired and also deserved. When those three conditions
are met, said Vasishtha, Avidya wiould certainly vanish, the as per Sargas 11-12 of
Nirvana Prakarana (Uttarardha)!
Vasishtha defined a Muni thus: one who has Jnana (knowledge) of Paramātmā
and also that of the world (Kshara Loka), perhaps implying that he cares for, even
worries for, rest of the suffering mankind and supplies deserving ones the required
information about God and His ways. It implies that Muni possesses the capability
to get established in higher level of reality to gather the spiritual truths of that level,
and of how to reach there; and later disseminates intelligently that knowledge to
others. Great ones like several Avatāras of Vishnu, Shiva, etc are often depicted in
scriptures as bearing a certain responsibility in God’s scheme of things to shoulder
a burden of saving the mankind, particularly His devotees, from those who are evil
– those who become powerful in times of darkness and ignorance in the world.
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Hence, the Avatāras of Vishnu, Shiva along with sages like Vasishtha, Bhrigu,
Vedavyās, Deva-rishi Nārada, etc keep on coming to world from time to time to
spread spiritual truths in order to illuminate the hearts of mankind, as those get
forgottan gradually, with passage of time. They, using divine powers they possess,
foresee the events of future times and even take certain anticipatory steps. A good
example of such a step in respect of our times relates to need, as was once felt by
Vedavyās, the great-grandson of Vasishtha to compose yet another text known as
Bhāgawatam. But this time around it was done, especially by keeping in mind the
needs of ‘Hamsas’ and ‘Parama-hamsas’ who were expected to appear during
worsening times of our Kaliyuga! He was also inspired by the Deva-rishi Nārada to
undertake that task and was advised to especially narrate the truths of divine birth
and deeds of Shri Krishna! That is why Bhāgawatam has first narrated the deeds of
several earlier Avatāras of Vishnu (including himself!) and thereafter given, rather
extensively, those relating to Shri Krishna.
Interstingly, it was seen from first chapter of the said ‘Purāna Samhitā’ that
Vedavyās was not himself satisfied with his own understanding of the highest level
of reality (Brahm): whether there at all existed any level higher even than Akshara!
That explains why all compositions of Vedavyās – a total of eighteen Puranas
(including Bhāgawatam), Mahabhārata, Brahm-sutras, etc – have tended to be
slightly vague on this particular point. Those words are often interpreted by the
commentaters to suggest that Akshara, level of reality higher than the Kshara, is
the highest. Purāna Samhitā is perhaps the lone text – unfortunately unknown in the
scholarly circles – making it a point to dwell on the said dissatisfaction on part of
none other than the great Vedavyās – concerning that highest level, and how he
then went about to enquire into this metaphysical issue. It discloses that verses of
Vedas had bodily appeared before him (obviously in his higher, meditative state of
consciosusness) to provide good bit of additional information!
Yet all the queries of Vedavyās could not be replied by the verses of Vedas. But
they were kind enough to reveal to him that Shiva was the only one who could
enlighten him further. After one year of meditation Shiva is said to have appeared
and given to Vedavyās a discourse that is contained in Purāna Samhitā that he
composed later. It is not disclosed when exactly he did that, but it seems from its
first chapter that it was done sometime after he had composed all the eighteen
Puranas, including Bhāgawatam (and that happened after Kaliyuga had set in).
Shiva disclosed that ‘Aksharāteeta’ (‘Brahm’) was really that ‘highest realm’
wherein eternally dwell the divine Parātmās and also Purushottama in Vyashty
forms, etc. Both, this text and Māheshwara Tantram, furnish almost the same
information as was much later and even more clearly supplied by God to the world
in form of Tāratam Vāni, in 17th century India.
As for these two unknown texts: only scholars can after thoroughly studying them
pass a judgement if these are genuinely ancient, divine in their roots, etc – like
they consider other welknown scriptures to be. If these really are, then these could
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possibly have been transcribed some time before the 17th century AD, but later
than the compositions of Vedavyās (his welknown texts). Their manuscripts are
generally understood to have somehow found their way to Mahāmati Prānanāth
and his disciples. They perhaps remained in their custody for three centuries, till
their publication in later part of 20th century.
It is worth noting that these unknown texts are quite vocal in announcing that they
contain highly confidential information which should not be disclosed to world at
large. But some other texts, Tantric texts for example, do that also, to more or less
extents, in order to avoid their falling in the wrong hands, getting misinterpreted, or
even misused. Anyway, that could have been the reason why they might not have
percolated even among the scholarly circles like other welknown texts. Purana
Samhita even discloses a few broad regions of India where 11000 (out of a total of
12000) evolved ones (not alluded as Parama-hamsas’ or ‘Brahm-srishties’) – would
reincarnate in future! But it is not given in it if those 11000 would, after evolving
adequately, in earlier stages of evolution, would reincarnate later in other parts of
the world too. As for remaining 1000, it can only be guessed that they would
reincarnate in other parts of world to reveal either similar truths or certain others,
and also in backdrops of cultural/religious beliefs prevailing there.
After all, spiritual surge has to take place in whole world as revealed by Tāratam,
particularly during the period of Jāgani (surely not restricted to India)! As was said
here in the first chapter, as also would be in this as also in next chapter: some
spectacular happenings have occurred in several fields during the last couple of
centuries or so – particularly in Western countries, but leaving their imprints in whole
world – at an unexpectedly fast pace. Take for example, the fields of science and
technology, psychical research, as also the changing attitudes of people towards
taking cognizance of their implications – rather than relying only on prevailing
interpretations only of their respective scriptures (even an accent on Comparative
Religion). All this had occurred, significantly, during the period of Jāgani, that too
concurrent with a quite noticeable trend of people turning away from scriptures!
Certain rationalistic temper seems to be prevailing in present times, perhaps
brought about by a leaning towards science, calling for either some visible proof or
an attitude to reason out, or coordinate with, all the available data.
Returning to earlier discussion, as for Avatāras, they have carried the burden of
generally guiding humanity, from time to time, on path of Dharma and spirituality.
They are known to perform the deeds of valour, fighting the evil ones when their
influence grows to such levels as can not be countered by the good and righteous
ones. Some Avatāras like that of Vedavyās simply reveal such spiritual truths, on
grasping which hearts of people get enlightened; such weeds of ignorance as if
get removed as were allowing evil tendancies to raise their ugly heads. He spoke
of two great Avatāras of Vishnu: Shri Rāma and later, Shri Krishna, both of whom, by
and large considered by Hindus to be the very personification of God in our world.
Besides them, he also talked of a last Avatāra, the “Kalki”, who is expected to
appear in present Kaliyuga to end it and herald next Satya-yuga.
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While the former two are discussed below, the Kalki would come up for discussion
a little later. Summarizing above part of discussion on Yogavāsishtha, revered sage
Vashishtha only casually told Kakabhushundi in quite inconspicuous a manner
(and then to Shri Rāma) that he would often keep coming to world, but only till
‘Vaivasvata Manvantara’ (passing presently). It must have been a very distant
future then! He neither disclosed why he would do so only till then, nor alluded to
concept of Avatāras, particularly that of Kalki. He only tersely introduced the term
‘Nishkalanka Parātmā’ and even connected it up with a yogi’s Turyāteeta state of
consciousness and ‘Parama-pada’, the highest spiritual attainment of a yogi! It
clearly matches with what Tāratam says: In each Brahm-srishty’s state of
consciousness that is higher even than Turiya, he or she would awaken its linked up
Parātmā to her real, eternal Aksharāteeta existence. As she re-unites with her Lord,
the Purushottama (Brahm) principle present there in a Vyashty form, experience of
that blissful reunion would flow down within her linked up Brahm-srishty too!
The descent of experiences of such an ‘awakened’ Parātmā, right within the heart
(consciousness) of its linked up Brahm-srishty, is contended on these pages to be
what Bhāgawatam terms as ‘manifestation of Kalki’, though not so elucidated by it!
It nowhere relates “Avatāra of Kalki” with manifestation of Purushottama principle –
even within the Parama-hamsas for whom this text was especially composed by
Vedvyās. On a rare occasion the text was found to have vaguely associated the
term ‘Parātmā’ with ‘Brahm’ in a discourse commonly called ‘Uddhava-gitā that
Shri krishna gave to Uddhava only days before he departed for His eternal abode.
We neither find Tāratam Vāni supported by scriptures in an ‘end-to-end’ manner;
nor does it seem contradicted by any of the concepts thrown up by the latter. It
only seems that those concepts were beyond the reach of commentaters. But it
was not their fault in a way; the augmenting wisdom of Tāratam was not available
to them. God had planned to reveal it much later, to initiate the period of Jāgani!
It would also be pertinent at this stage to review how the miserlyness or ambiguity
of information supplied by text of Adhyātma Ramāyana had prevented it from
removing doubts on three terms: the ‘Anātmā’, ‘Ātmā’ and ‘Parātmā’. Three
attempts were made by Shri Rama, as narrated by Shiva to explain those terms to
Parvati, his divine consort. This text starts with quite pertinent queries of Parvati
raised with Shiva on spiritual status of Shri Rama whom Shiva had considered to be
at par with Purushottama. He had asserted that by worshipping Shri Rama, Jeevas
could attain liberation. Parvati had wondered: How Shri Rama – once ignorant on
truths (like most other Jeevas are) about Ātmā, Brahm, etc, and one who needed
to be enlightened on these issues by someone else (his guru, the sage Vasishtha) –
can be equated by Shiva with Purushottama (Brahm)? Only Purushottama (God)
could be the cause of liberating other Jeevas, Parvati thought.
In reply to Parvati, Shiva is seen to have narrated complete biography of Shri
Rama in the text of Adhyātma Ramāyana. It contains three important philosophical
discourses that Shri Rama gave. The first one given to hanuman appears right at
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the outset in first chapter called ‘Rama-hridaya’. Chronologically it occupies a
mid-position between the other two that Shri Rama gave to Lakshmana; the last
one being known as ‘Rama Gitā’ – only half of which could be grasped by Parvati,
as Brahmā had mentioned to Nārada. To be fair, the doubts of Parvati were such as
would have arisen in any rational minded spiritual seeker.
Whether the clarifications of Shiva were adequate or not can best be judged by
perusing the commentaries on this text published by Gitā Press, Gorakhpur wherein
‘Parātmā’ has sometimes been interpreted as Ātmā and at other times as
Paramātmā! As per Tāratam, Parātmā is neither of the two; it acts as an instrument
for Ātmā to experience the Paramātmā! Unlike ‘Parātmā’, the term ‘Ātmā’ can be
seen to have been employed by scriptures on umptying number of occasions. Still,
in this author’s opinion, one needs to determine evry time whether it is employed at
any particular place in the sense of an eternal Samashty or Vyashty; or, in case of
the latter, whether it points at either the ‘self’ of a perishable or imperishable
embodied entity. Following discussion will hopefully bring out the point and help
grasp the import of remaing two terms, Anātmā and Parātmā.
2.5 Ambiguity on Ātmā
In general, sriptures are ambiguous about Ātmā; at times with quite perplexing
variations. Taittiriya Upanishada in its Brahm-valli for example talks of five Koshas
(bodies) that every human being possesses, all identical in size and shape but
interspersed with one another, and having differeing orders of subtlety of the stuffs
these are made up of. The grossest one is ‘Annamaya Kosha’ (made up of food,
‘Anna’) that is visible to our eyes. Other four remain ever invisible to our normal
eyesight. Almost our contemporary, Swamy Yogeshwarananda (referred earlier),
‘saw’ them with his divine sight and described how four subtler organs that every
human being possesses, collectively termed as ‘Antahkarana’ by scriptures, are
located in said four invisible Koshas, and also function in unison. That‘Antahkarana’
is commonly termed as the ‘soul’ of a human being. But the Taittiriya Upanishada
terms every one of those four subtle Koshas as ‘Ātmā’ of the (immediately) grosser
one that it pervades, and is thus in a position to govern it (the latter) from within!
Thus, one sees a hierarchy of four Ātmās, the subtler Koshas or ‘selves’ – presided
over by the subtlest one called ‘Anandamaya’ Kosha – all acting in a well co-
ordinated manner to create an impression of being a single ‘conscious self’ that
experiences, and interacts with, the outside world via the gross human body! That
hierarchical ‘self’ is variously called by a common man as ‘soul’, ‘Jeeva’ and also
‘Ātmā’ – seemingly the ‘experiencer’ of the world around, performer of deeds.
Those four Koshas also find mention in the Mundaka Upanishada/2/2/7 when
conveying in some vague manner (in verses 1-11) that Brahm can be experienced
through a ‘Parātmā’, in its ‘Anandamāya Kosha’, within a portrion of subtle space
near ‘heart’ area of gross human body. Yogeshwarananda’s observations confirm
part of that statement (without referring to any Parātmā though) as ‘Chitta’, the seat
of human consciousness is located in ‘Anandamaya Kosha’ located in an area
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corresponding to that of heart in the gross body! It is there that God is experienced,
he says. But Yogeshwarananda does not talk of three levels of Godhood.
Tāratam says, highest extent of bliss (‘Ananda’) of union with the Aksharāteeta
Purushottama (located in His own Loka!) can be experienced right in the heart of a
Brahm-srishty without the need to physically visit that Loka. Then in Mundaka
Upanishada we find that Samashty Brahm principle is termed as ‘Ātmā’ of all Lokas,
and naturally their Vyashties too, but without explicitly mentioning any order of
superiority among the three as Tāratam reveals! Obviously, such a Brahm can only
be the ‘Param-ātmā’ (superior even to Ātmā, also termed as Akshara Purusha), the
Aksharateeta Purushottama, Ishwara of all three Lokas, as per Gita. Yet another
variation is seen in Adhyātma Ramāyana in the three discourses of Shri Rama,
wherein we find a new term (not used that often in most other scriptures) – the
‘Anātmā’ – explained in relation to both, the ‘Ātmā’ and ‘Parātmā’! In Bhāgawatam
too we find these three terms used (a rather rare instance), in a seemingly casual
way in praise of “Shrutadeva” for Shri Krishna!
Above two instances draw a parallel with Tāratam when critically examined (it is
done later). Shri Rama seems to convey in Adhyātma Ramāyāna that Anātmā is
an insentient (say an image in mirror or what we see in dream?) human form
composed of gross and subtle bodies that attracts the consciousness of principle
of ‘Ātmā’ to manifest within it! In other words, the ‘real’ conscious principle of Ātmā
somehow gets entangled with an inherently insentient or ‘unreal’ Anātmā. But it is
not explained well how these two terms stand in relation to another commonly
used term, the ‘Jeeva’. In another discourse, the contents of human consciousness
or ‘chida-abhasa’ (it may perhaps be simply termed as ‘Jeeva-bhava’) is said to
have been manifested by ‘Paramātmā’ (God). It is implied that it inherently has a
potential to return back to its roots, the Paramātmā – but without specifying any
reasonable metaphysical process that enables the return journey.
Above references have been provided to highlight the extent of confusion
concerning even ‘Ātmā’! These seem inevitable as scriptures by and large talk of
‘Ātmā’ in backdrop of only a ‘two-fold’ classification of reality: the ‘Kshara’ and
that lying beyond it, the ‘Akshara’. So, when ‘Ātmā’ itself is not clearly stipulated as
being eternal, or Akshara (either in Samashty or Vyashty sense), how can one
conceptualize anything lying beyond it, either ‘para-Ātmā (a Vyashty Parātmā) or
even a Samashty ‘Paramātmā’? Mandukya Upanishada (perhaps shortest of all) is
composed of only 12 verses! In it, Ātmā is termed as an ‘Ishwara’ (a Samashty
therefore), an ultimate cause of all human beings, who can experience the former
only in their ‘fourth’ state of consciousness – one transcending ‘waking’, ‘dream’
and ‘deep sleep’ states! Then one is led to believe that Ātmā is like a four legged
reality (the Akshara Purusha?). Yet its last verse seems to suggest as if that ‘Ātmā’
(obviously a Vyashty Jeeva) on attaining its fourth state of consciousness gets
entitled to experience its own (Vyashty) Ātmā (Parātmā?) that is eternal!
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So, what is Ātmā: Samashty or a Vyashty; Kshara or Akshara? In light of use of the
term by Tāratam Vāni to point at an imperishable Vyashty, that last verse of
Mandukya Upanishada seems to ambiguously suggest that a perishable Jeeva
can experience in ‘fourth’ state of consciousness its being a Vyashty Ātmā and
thereafter (in some still higher state) it becomes entitled to experience the latter’s
Ātmā, the Parātmā! In that light, an Anātmā of Adhyātma Rāmāyana could well be
a hierarchy of the interspersed ‘Koshas’ (bodies every human being possesses)
that are really insentient (not having attributes of life, perception, mind, etc). Such
attributes of ‘sentience’ as if get implanted within that hierarchy (that we term as
‘soul’ or a Jeeva) through the ‘chida-ābhāsa’ God induces in it! In other words, an
illusion is created within that insentient hierarchy of semblance of ‘sentiece’! That is
the best that could be extracted from Adhyātma Rāmāyana of how the perishable
‘Jeeva consciousness (Jeeva-bhava)’ is created by the ‘Chid-ābhāsa’.
2.6 Adhyātma Rāmāyana
The importance of this text lies in the fact that in it we find employed at several
places the term “Parātmā”, by several great personages of ancient times, while
addressing, or alluding to, Shri Rāma. It is composed of 7 Kandas, containing about
4200 verses in 64 Sargas. It is said to be a part of larger ‘Brahmānda Purana’, one of
the eighteen Puranas composed by Vedavyās. The title itself suggests that it
concerns more with issues related with ‘Adhyātma’ (spiritual issues, those relating
to Ātmā), but given out in context of Rāmāyana, the divine life led by Shri Rāma. In
its Māhātmya (a sort of introduction highlighting the great importance of main text
to follow), the Brahmā (creator of our Kshara Brahmānda) is seen responding to a
query of Nārada on the dispensation for mankind in the malevolent Kaliyuga. He
asked: As Kaliyuga advances, it would turn away hearts of men from the ‘punya
karmas’ (good deeds); so how and when would they re-start performing such
deeds as would lead them to higher Lokas (“Para-Loka-gati”)?
Nārada did not quite specify higher Loka or Lokas he had in mind: whether the two
Lokas superior to ‘Kshara’, or its higher three Upa-Lokas inncluding Swarga. Brahmā
replied: mankind would ignorantly miss the real import of scriptures and indulge in
uncalled for debates and conflicts; and further, this trend would finally reverse only
after they come to learn about the truths relating to the “swaroopa” of Shri Rama,
say the level of consciousness present in Him (Aksharateeta?) as had once been
revealed by Shiva to his consort Pārvati. He then narrated to Nārada the discourse
of Shiva, in short the full text of Adhyātma Ramāyāna! It reveals that Pārvati had
enquired: why did Shiva consider Bhakti (devotion) of, or towards, Shri Rama to be
at par with same as that of Purushottama – in order to secure a sort of entry in a
boat allowing safe travel for Jeevas to cross the vast ocean of Kshara existence?
She meant: why Shri Rāma’s grace is essential for one in order to get ‘liberated’?
Pārvati said, she was well aware of the fact that Shri Rāma was ignorant once and
needed to learn from someone else (Vasishtha) about his Ātma-swaroopa –
implying that if Shri Rāma was really the Purushottama, He should not have been
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ignorent about such an issue! Her brief queries are contained in verses 7-15 of first
chapter called ‘Rama Hridaya’. Shiva simply replied: such curiosities are only
natural to arise in one who is a Parātmā! She is thus told that she too (like Shiva)
was a Parātmā! Throughout the discourse Shiva is seen giving the biography of Shri
Rāma, narrating a few instances when some great sages like Vishwāmitra, Nārada
and Ahilyā (a devotee) had addressed Him as ‘Parātmā’ or ‘Paramātmā’; without
really (in this auther’s opinion) addressing all her queries, point-by-point. He also
narrated three important discourses given by Shri Rāma. In fourth Sarga, Aranya-
kānda, we find a discourse that Shri Rāma gave to his younger brother Lakshman,
during their fourteen-year stay together in ‘Vanavāsa’ (to stay in forests) from
Ayodhyā, the capital of His father Dasharatha’s kingdom.
Dasharatha was obliged to order that ‘Vanavāsa’ in line with a promise he had
given in past to Shri Rama’s step-mother, Kaikeyi. The chapter of ‘Rama-hridaya’
contains the queries of Parvati to Shiva and also a very brief discourse given by Shri
Rama to Hanuman (discussed earlier) that took place when both brothers and Sitā
had returned to Ayodhyā. Next discourse, known as ‘Rāma-Gitā’ was given to
Lakshman after Shri Rāma’s wife Sitā, pregnant at the time, was asked to leave
Ayodhyā and she had taken refuge in the hermitage of sage Vālmiki, and in due
time delivered twin sons, Luv and Kush. By the way, the great yogi ‘Maru’ (one of
the two alluded to in prophecy of Bhāgawatam often discussed on these pages)
was a descendant of Kush, the son of Shri Rama, who belonged to ‘Ikshwaku’
dynasty.
Brahmā had confided to Nārada In respect of the discourse of Rāma-Gitā that
even Pārvati could grasp only half of it; while he could grasp only a quarter of what
Shiva had revealed! All the three discourses were studied to see if those answered
all queries of Pārvati. It seemed they did not; that is perhaps, why in this auther’s
humble opinion, she must have raised them again at some undisclosed time (and
occasion), refer earlier discussion on the almost unknown text called ‘Māheshwara
Tantram’. In it we find that Shiva did answer similar queries to the ones that Parvati
had raised in Adhyātma Rāmāyana. He furnished information in it as is similar to
what Tāratam Vāni has revealed regarding the three levels of reality, Parātmās,
their delusion etc!
Adhyātma Rāmāyana, however ambiguous it may seem, does seem to be an
attempt to inform the readers of existence of three – rather than only two distinct
levels of reality (the practice of most other texts). It also seems implying that both,
the terms Parātmā or Purushottama (Paramātmā), by which Shri Rāma had been
addressed also by great sages, really pointed at one and the same level of reality
that it is higher than where the ‘Ātmā’ and ‘Ānātmā’ are located! Only that much
could be gathered from the very brief and even ambiguously worded discourse
called ‘Rama-hridaya’ (in nine verses of first Sarga of Baala-kanda/1/44-52) given
to Hanumān. We see in it an attempt to differentiate the imports of three terms
‘Anātmā’, ‘Ātmā’ and ‘Parātmā’ by employing a simile of three seemingly different
componants of in fact only one and only one continuum, the Ākāsha.
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Now, the Sanskrit term Ākāsha denotes not only a void, an empty space that holds
within it all the gross created objects of the gross world, but it also is the first one,
the primary Samashty principle (out of a total of five) that by transforming itself
turns into remaining four. The remaining principles are called ‘Vayu’ (air), ‘Agni’
(fire), ‘Jala’ (water) and Prithwi (land or earth). Whole of the perishable creation is
said to be composed of innumerable permutations and combinations of these five
principles (‘Maha-bhootas’). Such Ākāsha is termed by Shri Rama as the ‘Mahā-
Ākāsha’ in a simile to point at three seemingly Samashty levels of rea lity (rather
than Vyashty, but without quite making it explicit). He also points at two more
discernible levels of this continuum of ‘Mahā-Ākāsha’ (Parātmā?); the second one,
a part of it pervading some body of water (lake) as ‘Jala-avachchhinna-Ākāsha’
(Ātmā?); and third (caused by both of the said two) as the ‘images’ (earlier alluded
‘Chidābhasa’) of what lies outside of (or above) the lake!
It is implied that it is the underlying continuum of Mahā-Ākāsha that is really
responsible in making it possible for the water body (lake) to capture the images of
clouds, etc – as both what lies within the lake (water) and outside of ā it (couds,
etc) are only its transformations. The Mahā-Ākāsha does not in the process get
divided into two or more altogether different components on account of its
transformations. Shri Rama then straight away draws parallels between those levels
of Ākāsha with three divisions of Samashty consciousness “Chiti” – seemingly of the
Brahm or the Purushottama (perhaps to correspond with Samashty Aksharāteeta,
Akshara and Kshara levels) but it seems to have been done (in context of that
discourse) in order to point at the distinctions among Vyashties of Parātmā, Ātmā
and Anātma (that carries a false notion of being a Jeeva due to Chida-ābhāsa, as
discussed earlier).
It was possible to infer that only in light of some understanding of Tāratam. Shri
Rāma did not say anything of this sort clearly (as conveyed by Shiva to Parvaati).
Perhaps it was just not possible (and even intended) to convey that only in nine
verses! The commentaries do not present such interpretations. In fact throughout
this text one (at least this auther) did not get an impression that explicit replies, to
queries raised by Parvati right at the outset, were furnished. There are two more
discourses, a little more in length than the one just discussed; and one finds several
gaping blanks left in them too, both again given by Shri Rāma (to Lakshman). The
commentaters were (perhaps per force) called upon to fill in those gaps. One thing
is significant: Shri Rama did not say He was the “Purushottama”, as Shiva had
contended. But, as we will see later, he did once say He was a Parātmā!
In light of Tāratam a doubt arises: how could Shri Rama have either been a
Parātmā or Purushottama when He was bodily present in perishable Loka? Was He
only ‘spiritually connected’ with the highest Loka through a Parātmā? Again, can
we also conclude that it was a scriptural norm to term anyone of Kshara world,
who was thought to have been graced with ‘Parātma-yoga’ (as presented here),
either as Parātmā, or even Paramātmā (Purushottama)? Well, Shri Krishna did
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declare in Gitā that He was the Purushottama (Vasishtha too had to reveal it on
insistence of Shri Rāma, that he was brahm, as seen earlier)! But in Anugitā Parva
He said He was only ‘yoga-yukta’ with Brahm when delivering the discourse of
Gitā; while Gitā itself says at some other place that (only) an eternal Ātmā can be
Brahm-yogayukta (spiritually linked with Brahm)!
Who is the one worshipped by Hindus as the most perfect Avatāra (one in whom
maximum extent of divinity had manifested): A Vibhooty; most perfect Avatāra of
Samashty Kshara Purusha; the Akshara Purusha (the imperishable Samashty Atma);
or Samashty Purushottama (Brahm) principle beamed in His human form? Anugitā
Parva says He was ‘yogayukta’ with Brahm when delivering the discourse of Gitā,
but not thereafter, hence he could not repeat the discourse of Gita on a later
occasion. It seems Shri Krishna only ‘uttered’ such words as the higher level eternal
reality that He was at the time connected with ‘revealed’ through Him! Those words
had got recorded in the scriptures! Now, though both, Shri Rāma (who appeared
earlier) and Shri Krishna are held in highest esteem by Hindus, and worshipped as
God personified, but the scriptures also say, they both were the Avatāras of same
Vishnu, as manifested in the world at different points of time. Some of them reveal
that Shri Krishna was the most ‘perfect’ Avatāra.
Perhaps Shri Krishna was the most perfected Avatāra over a long period of time –
like we human beings evolve with passage of time, over several reincarnations.
This speculation lends credence as to why Shri Rāma hesitated to declare being
the Purushottama. Perhaps He may have been just on verge of being that – with
the spiritual guidance of revered sage Vasishtha and the ideal life that He led. Is
that why He is called ‘Maryādā’ (difficult to say, either on the verge of ‘becoming’,
or one who ‘became’) Purushottama? By the time same Avatāra appeared again
as Shri Krishna, He might perhaps have been fully ‘perfected’! That is perhaps why
Shri Krishna is also called “Shodash (16) Kalā (phase) Sampoorna” Avatāra of
Vishnu: One who has peaked to the 16th phase (commencing from its darkest one,
finally to the ‘full moon’ phase on 16th day). This Upanishadic simile would be taken
up for discussion in 3rd chapter. Tāratam repeatedly gives out how the higher levels
of reality entered into Shri Krishna – and even left Him – in first eleven years and two
months of His divine lifetime (discussed later)!
Whatever is recorded in scriptures may be factual alright, but how can we say that
their factual revelations, particularly concerning the greatest personages were
comprehensive, or in a chronological order? But all scriptural statements were
accepted by later day scholars by simply saying, the same can never be wrong.
Either that, or they did not venture to verify if all clarifications sought by its seekers
(Parvati for example) had really been answered by those whose replies are
respectfully recorded in scriptures (by Shiva for example). We can not presume
that all of their its earlier material was so comprehensive as not to leave any need
of their having to be augmented at some later time. Tāratam repeatedly states that
seekers of truths of Brahm-srishty category were rather frustrated with scriptures, as
they had not satisfactorily answered all of of their queries. So, for long had been in
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in search of satisfactory clarifications. Even the occurrence of ‘sakshatkara’ of –
‘realization’ of (or coming face to face with) – the ‘Ātmā’, (the ‘Ātmā-sakshātkara’)
and that of ‘Brahm’ (the ‘Brahm-sakshātkara’) are at times treated in religious
literature as being almost at par.
Yet a few references did obliquely convey that the realization of Ātmā is a pre-
requisite for that of Brahm-sakshātkara’, hence both spiritual milestones are not
really at par (of same level); and Tāratam confirm this perception. But this much is
not clearly and properly given out in religious literature. Prevailing understanding
could have survived for so long owing to a scriptural practice of pointing at only
the imperishable, causative ‘Akshara’ level of reality, on which subsist countless
perishable Kshara Brahmandas. That reality has been termed in scriptures as
‘Brahm’, ‘Para-Brahm’, ‘Parama-Brahm’, etc – again without adequate elucidation
– leading the seekers to believe that all those terms point at same, the ‘Akshara’
reality. Based on what could be extracted from Tāratam, the term ‘Brahm’ points at
‘Aksharateeta’ level and the ‘Para-Brahm’ perhaps at ‘Akshara’.
In Adhyātma Ramāyāna we do not find Shiva explaining ‘Purushottama swaroopa’
as Brahmā had claimed he had done (in its Māhatmya portion) with such a clarity
as would lead the seekers to ‘Parā-Loka-gati’ (spiritual journies to higher Lokas). In
first discourse to Lakshman (verses 19-55 of 4th Sarga of Aranya-kanda) Shri Rama
announced that Paramātmā needs to be experienced by a Jeeva in order to get
rid of its false identification with an Anātmā. The latter is an ‘unreal’ creation of the
two components of Māyā, the ‘Vikshepa’ and ‘Āvarana’, said Shri Rāma. Māyā, the
power of Paramātmā, is said to create both: the external world and also the said
unreal feeling, due to Chid-ābhāsa (Jeeva-bhaava) getting implanted in every
Anātmā, that it exists in the (unreal) world (verses 20-30). Then in verse 31 it is said
that the Jeeva and Paramātmā are really one, in a way of the same essence, but
they only appear to be different n account of devious machinations of Māyā!
In verses 35-7 Shri Rama terms Himself as “Sarvātmā”, Ātmā of every Vyashty (of
only the Jeevas of this unreal world, or also of Vyshties of other two Lokas?) and
advises that everyone needs to remove ignorance with the help of scriptures and
know all about Ātmā and it really being one with Him. Shri Rama said that would
lead to a merger of Jeeva-Ātmā’s consciousness with Paramātmā (verses 43-5).
Then Shri Rama calls Himself ‘Parātmā’ and in verses 45-7 even says – for those who
get attached to Him with Bhakti – that they sure will see the Ātmā manifested
before them! It is also interesting to note that Shiva is not seen intervening after this
discourse to tell Parvati that those were the words of Shri Rāma that had led him to
believe that worship of Shri Rama was at par with that of Purushottama. In context
of Tāratam Vāni and even other texts, who is Shri Rama then: SarvĀtmā, Parātmā or
the Paramātmā?
Let us now see what Shri Rama additionally says in Ram-Gitā, verses 6-62 of the 5th
Sarga of Uttara-kanda. He advised that one must get to know about Ātmā from a
Sat-guru as only that can provide liberation from the bondage of Kshara existence;
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the performance of karmas can not really provide the liberation (those would only
provide commensurate fruits, in this very Kshara Loka)! In verses 17-18 we find Him
asserting that Ātmā should rid of identification with a human body – an Anātmā
(bondage of karmas seemingly performed through it) – and (or in order to) have a
direct experience that it is in fact one with a ‘Parātmā’! Only then the Ātmā shall
get rid itself of ‘Moola (original) Avidya’ (Ātma-vibhrama, the delusion, of Ātmā or
of Parātmā?) of being one with Paramātmā (verse 43). But ambiguities in verses of
Adhyātma Rāmāyāna (and also in other scriptures), as presented on these pages,
occurred only in the light of Tāratam. The cited portions of Adhyātma Ramāyāna
were interpreted differently by learned commentaters of Geeta Press, Gorakhpur.
Then we also have verses 28-31 that assert: a Jeeva is really one with Paraāmtmā
but this fact can not be realized unless the false identification with gross, subtle and
causal bodies (Anātmā) is given up. This assertion really seems to suggest that
every Jeeva can be one with a Parātmā. The verses 32-40 then say that the Ātmā is
required to transcend beyond three lower ‘Buddhi-Vrittis’ (states of consciousness),
to get re-established in its own swaroopa. Bhāgawatam says it can be done by
only a Jeeva in its Turiya state. Tāratam Vāni says this can be done only by its two
higher srishties. This discussion clearly points at scriptural ambiguity regarding the
term Ātmā – which gets further compounded with Taittiriya Upanishada that uses
the term Ātmā for even a subtle Kosha (body)! To summarize, the text of Adhyātmā
Ramāyāna, at best, is a half-hearted effort to respond to pointed queries of Parvati
(an opportunity allowed to slip through). Shiva also did not clarify to Parvati that the
discourse of Vasishtha had resulted in Shri Rama getting into a Samādhi state, in
which higher spiritual potentials/knowledge could have descended in Him.
Even when specific queries on spiritual issues were raised with Shiva, he simply
resorted to narrating the biography of Shri Rama including either what He gave out
in His three discourses, or the contentions of other sages on His spiritual status, thus
clearly avoiding any philosophical articulations in support of his contentions. How
then would later day readers be expected to get wise on subject of Purushottama
swaroopa when even an aspirant of Pārvati’s spiritual caliber was not fully satisfied
(as per Brahmā!)! That could have prompted Pārvati to raise similar queries again
with Shiva, but without referring to the earlier occasion; and she was then given a
fuller response in Māshwara Tantram (but not known to scholarly circles)! It may be
relevant to mention here that Shiva too had doubts like Vedavyās once had (refer
discussion on Purana Samhita).
Shiva too resorted to Samādhi in order to obtain required clarifications from beings
of still higher spiritual level than him and he got it finally from Sadashiva, Shiva told
Pārvati, as given in Māheshwara Tantram. That would perhaps have happened
after he had given his earlier discourse (Adhyātma Rāmāyana) to Pārvati. But this
time around Shiva’s clarifications revolved around the personality of Shri Krishna
and His beloved Gopis (rather than Shri Rāma)! When Vedavyās enquired, Shiva
gave similar information to him, but it can not be known whether it happened
before or after Pārvati received it. The ways of God, as the revealer of all spiritual
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truths (Gitā/15/15), are strange indeed: we sometimes do not have requisite
queries raised, hence no answers provided; while on other occasions answers (like
in case of Tāratam) are provided but without being told (often) of the queries!
On still other occasions, like in the Adhyātma Ramāyana, we have queries that
are reasonably clear, but no clear answers provided! On yet another occasion we
find Shri Krishna even volunteering, before the Mahabharata war, to furnish some
very confidential information in Gitā, without Arjuna having asked for it! Again, we
also find in scriptures that a query is raised by a seeker in certain context at some
stage of any discussion and the same is answered not immediately, but at times
much later, after many chapters of the text; without tracing the context of it to that
earlier query! The reader is fed with some more information in the meanwhile, and
that surely shifts reader’s focus away from the original query.
2.7 Bhāgawatam versus Tāratam
As is welknown, this text of 18000 verses was especially composed by Vedavyās,
addressing itself to needs of great devotees of God of caliber of Parama-hamsas,
hence it is reckoned also among scholars as ‘Parama-hamsa Samhitā’. The title of
that text is ‘Shrimad-Bhāgawata-Mahāpurana’, but is commonly called Bhāgawat
Purāna, Bhāgawatam, simply Bhāgawat. It is one out of the 18 Puranas Vedvyās is
known to have composed (not counting Purana Samhitā). Before he composed it,
he was rather dissatisfied with his earlier efforts. Only after intuitively knowing it, the
Deva-rishi Nārada met him and advised him to compose yet another text, this time
keeping in mind only the needs of highly evolved, the Parama-hamsas; to provide
them such truths as would help them experience God and to secure liberation from
clutches of Māyā, particularly during the fast detreriorating times of Kaliyuga. As it
is, the sage Vedavyās too had arrived at the same conclusion after reflecting on
his own dissatisfaction (Bhāgawatam1//4/25-33).
Narada suggested that Vedavyās should in his next composition include all
accounts of divine birth and deeds of Shri Krishna by accessing them in his
Samādhi state. We can also call it as accessing required information from ‘Ākāshic
Records’ or ‘Book of God’s Remembrances’, as the welknown Ameriacn, Edgar
Cayce (1877-1945), termed it. On collating Cayce’s information (‘readings’) with
an earlier referred book, ‘Ātmā Vijnāna’ (Science of Soul) written by Swami
Yogeshwarananda, those ‘Records’ seemed to be the same as ‘Samashty Chitta’
(of Kshara Purusha) where he said all the records of even most ancient karmas are
stored in His scheme of things! “Samādhi anusmar” (recall those accounts in your
Samādhi state) is what Deva-rishi Nārada asked Vedavyās to do, adding that he
was “Amogha-drik” (/1/5/13) – meaning capable to unerringly locate any and
every such past information. Not that Vedavyās was unaware of his capabilities; as
he would have used them umptying number of occasions in past, to gather all
informations required for composing earlier compositions including the great epic
of Mahabharata.
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Anyway, Vedavyās is said to have promptly attended to that task. That is how the
text of Bhāgawatam got composed. Some say it is difficult to grasp it as it employs
‘Samādhi-bhāshā’ (the esotericism used when narrating such information as is
collected in Samādhi?). It is held in highest esteem among scholarly aspirants,
particularly those of Vaishnavite traditions. It is composed of 12 Skandhas. The 10 th
Skandha is massive, composed of a total of 90 chapters; and Tāratam reveals the
hidden, spiritual imports of many events narrated in it. Those imports seem to have
been purposely suppressed or omitted altogether, since the right time had not then
arrived to make them public. Following discussion will hopefully bring it out that
Bhāgawatam (and even other scriptures) need to be reviewed in the context of
Tāratam to grasp the scheme of God devised over 5000 years ago to enable 12000
most evolved spiritual aspirants, Parama-hamsas of Bhāgawatam, to claim their
highest spiritual rewards during the period of Jāgani.
The chapters 1-5 of 10th Skandha narrate the happenings just before and after Shri
Krishna’s birth in a prison cell of cruel king Kamsa in Mathura. The just-born divine
infant Shri Krishna to Devaki was placed in basket and surreptiously carried over to
his friend Nand’s house by Vasudeva, His father, in middle of a stormy, rainy night.
Nand stayed in Gokul situated just across the river Yamuna in Brij area. Vasudeva
then placed Him by the side of his friend’s wife Yashoda (asleep then), who had
just delivered a daughter in her quite a ripe age. Now, Vasudeva carried that just
delivered female child back to prison cell in Mathura. Nand, Yashoda, or anyone
else of their household remained oblivious of all these mysterious happenings. On
the next morning they thought that Yashoda had given birth to a male child, on the
previous night (namely, Shri Krishna)! Bak in Mathura, news went to the cruel king
Kamsa that Devaki had given birth to a female child. He went to the prison and
killed that child, like he had earlier killed all six elder brothers of Shri Krishna born in
the prison cell. Only the seventh one, Balarām, just elder to Shri Krishna was saved
with the divine intervention of God.
Balarām was miraculously transplanted by the will of God (as a foetus) from womb
of Devaki, in prison then, to that of Rohini, another wife of Vasudeva, who was
earlier secretly arranged to be sent to the house of Nand (otherwise she too would
have been imprisoned by the cruel king Kamsa). Now, carrying away the just born
Shri Krishna to Gokul was done by Vasudeva in a mysterious trance-like state that
was induced in him when Devaki, his wife present in the prison cell (along with
him) was about to deliver Shri Krishna. In a divine experience that Vāsudeva had,
he was asked to follow certain instructions, which he did in that trance-like state:
he carried Shri Krishna to Gokul and left Him Yashoda’s side; and carried away the
daughter whom she had just given birth in her house! Vasudeva did exactly as he
was instructed and even devaki, his wife did not miraculously did not come to
know of the switch-over.
The unsuspecting couple, Nand and Yashoda, thus raised Shri Krishna for over 11
years as their own son – till He remained in Brij. Then He left those foster parents to
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leave for Mathura at the call of evil king Kamsa, never to return to them (all other
scriptures too say the same), even after killing Kamsa. He then got His real parents
Vāsudeva and Devaki freed from the prison cell. Both, Shri Krishna and Balarām
were raised in the household of Nand in Brij, before they left for Mathura. All divine
deeds performed during this over 11-year period stay in Brij area by Shri Krishna
are commonly termed as His “Brij-leela” (or ‘Baal-leela’) and narrated in chapters
/10/6-28. Leaving out the miracles He performed, we may now see the divine truths
as are only partly recorded in Bhāgawatam, and further augmented by Tāratam!
Descent of Higher Level Consciousness
Now, ‘Hamsa’ literally means a white swan. Bhāgawatam/11/12/23 vaguely uses
this term to point at a ‘purified’, an evolved Jeeva who aspires for higher spiritual
gains while existing in world – rather than aiming for worldly objectives as done by
those who are metaphorically pointed as ‘vultures’. In popular perception a Hamsa
is associated with a holy lake, the place of pilgrimage for Hindus till date, called
‘Manasarovar’, located by mount Kailash (now in Tibet, adjoining Indian border),
considered the abode of Shiva. It is also given in Bhāgawatam/11/17/10-11 that
right in the beginning of our Vārāha Kalpa, the entire mankind belonged only to
one ‘Varna’ (spiritual order of human beings) called ‘Hamsa’ (divine ones of
‘Manasa-srishty’ cadre, like the four legendary ‘Kumāras’ who are collectively
known as ‘Sanaka-adi’ in scriptures). Shri Krishna once said: “At that time all men
were “Kritakritya” (ones who had accomplished all what they had wanted to),
hence it was also called “Krita-yuga” – a term often used by the commentataers
as a synonym, perhaps erroneously for (every) ‘Satya-yuga’. They all worshipped
Shri Krishna as a ‘Hamsa’, as is recorded in Bhāgawatam.
It appears that the classic Hindu categorization of ‘Varna-vyavastha’ of ascribing
‘Varna’ to anyone was in ancient times based on the spiritual evolution that one
had attained by then. One’s Varna (one of the meanings of this word is ‘colour’)
was supposed to point at spiritual potential that existed within him or her for
climbing still higher on spiritual ladder (in that life), say enabling even higher levels
of divine consciousness to flow in or manifest within one’s spirit. It was believed that
the previously accomplished level of evolution gave a typical hue (colour) to a
Jeeva’s subtlest body, the causal body, which became visible in its ‘aura’, the sutle
vibrational environment surrounding every person. This is a very difficult concept to
grasp. Some useful references (though these are not quite prominently cited in
commonly read religious literature) from the text of Mahabhārata would be
provided later with a hope that those intersested in this topic would connect them
with other such references to develop the theme further.
With passage of long periods of time, the said system seems to have degenerated
into the so-called ‘caste system’ of Hindus as it is practised today, one based
mainly on heredity. Tāratam seems to subtly carry forward that idea to its logical
conclusion without directly referring to ancient concept of Varna-vyavasthā.
Hence the connection between the two systems does not come to the fore. It
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divides the mankind into three broad categories by stipulating the highest spiritual
destinations that their spirits (‘srishties’) would ‘eventually climb upto’ (their
‘parama-gatis’) by the end of our very special Kaliyuga. It really amounts to
stipulating that three different levels of God’s reality exist from where the ‘descent’
of consciousness (operating at those levels) could eventually flow down
respectively into spirits of each of the three categories even when located in
Kshara bodies. Further, It is the descent of Aksharāteeta level consciousness into
spirits of Brahm-srishties that will primarily cause the end the malificence of present
Kaliyuga before its appointed time.
It was not earlier intended to discuss the precise intents of development of original
‘Varna-vyavastha’ system. These are difficult to locate from the vast expanse of
Hindu scriptures, and even more difficult to grasp and explain as the same are
often vaguely worded. Moreover, good amount of controvercy surrounds this
topic. But it became essential to do so in context of a significant prophecy of
Bhāgawatam/12/2/37-38 disclosing that around the end of present Kaliyuga that
ancient system would get ‘restored’ with efforts of two ancient yogis known as
“Devapi” and “Maru” who are mentioned in it quite a few times. As prophesied,
they would make an appearance towards the end of Kaliyuga to re-establish the
ancient Varna-vyavastha and herald forthcoming Satya-yuga! It draws a parallel
with what happened with the Sat-guru and his worthy disciple, Mahāmati
Prānanāth as chronicled in Beetak (biographical material pertaining to them both)
composed by a close disciple of Mahāmati Prānanāth named “Shri Laldas”.
Shri Laldas hinted in his Beetak – and the entire Pranami Samaj firmly believes in
his words – that Bagawatam’s prophecy made before the king Parikshit by sage
Shukadeva thousands of years ago regarding yogis Devapi and Maru really relates
to their spiritual mantors (Satguru Shri DevachandRāji and Mahāmati Prānanāth),
who had provided them the wisdom of Tāratam! This belief is further supported by
what Bhāgawatam says in the same chapter about God’s manifestation in form of
“Kalki” (verses 16 onwards upto 37-38 that talk of Devapi and Maru too) and the
divine Aura that He would spread in the world. Going by words of Bhāgawatam (of
manifestation of Kalki in a single individual) some of them feel Satguru was that
Kalki while others say it was Mahāmati Prānanāth. But Tāratam Vāni says that
divine Aura would be spread by each and every of the 12000 Brahm-srishties as
and when it awakens its Parātmā and that Kaliyuga would be brought to an end by
the Aura spread by all of them!
That led to the quest: Whether the manifestation of Kalki will take place only in one
highly evolved individual, son of a Brahmin named Vishnuyasha, as is given in
Bhāgawatam, or it had already taken place first time in the Satguru, and next in
Mahāmati Prānanāth; and will thereafter take place in every Brahm-srishty till end
of the period of Jāgani? After weighing in several statements of Tāratam this auther
was led to conclude that manifestation of Kalki (Purushottama principle) would
take place in all Brahm-srishties. The two prophecies concerning Devapi and Maru
as also the manifestation of Kalki (and His divine deeds) are interlinked, although
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the scholarly commentaries of Bhāgawatam have not mentioned such a link-up
(obviously in absence of exposure to Tāratam). To spot that ‘link-up’ it was
essential to grasp the imports of following scriptural terms/concepts: ‘Varna’; the
system of ‘Varna-vyavasthā’ and how it can support the unprecedented future
happenings mentioned by Tāratam; the ‘Manasa-deva’ who alone (intriguingly)
could create our Vārāha Kalpa; ‘Manasa-putras’ (only loosely translated in English
as ‘sons of God’), etc.
The narrations of Bhāgawatam/12/2 (and also of other scriptures) make it appear
as if ‘change-over’ to next Satya-yuga will be of a ‘routine’ type – like the ones that
would have taken place millions of times in our Kshara creation in the past, and
would take place in future, till it perishes. In other words, scriptures do not suggest
any ‘astounding’ changeover that mankind is presently undergoing. Certain
understanding of scriptures emerged only when few seemingly unrelated
statements or notions thrown up by them were culled out and linked together in a
particular manner. Attention was drawn to a fact mentioned in all scriptures that an
intervention of a certain principle called “Manas” was essential to begin present
Vārāha Kalpa, after the period of perevious night of Brahmā was over. Then it
occurred that creating our world in Vārāha Kalpa can surely be considered as a
‘direct intervention’ of Aksharāteeta level, say by way of ‘preparatory steps’ to
enable in Vaivasvata Manwantara the Parātmās to experience it! Was that
intervention alluded as intervention of that unelucidated “Manas” principle?
Those ‘preparatory steps’ would have catered for enabling the carefully selected
evolved persons’ link ups to awakened Ātmās of Akshara Loka to appear in world
in beginning of Vārāha Kalpa so that their links (spiritual roots) could be extended
even to Aksharāteeta Loka – at some appropriate time in Vaivasvat Manwantara.
In earlier Kalpas it was not the case and Brahmā of Kshara Loka backed by lower
two Pādas of Akshara Purusha (Sabalik and Avyākrit) could create the beings of
Jeeva-srishty category and even perhaps to connect some of them upwards with
Vyashties of Akshara Loka. Possibility of establishing the further upward spiritual
links of some of them (more evolved) Ātmās, located in two higher Padas of
Akshara Purusha with Parātmās – at some later time in Vaivasvata Manwantara –
would sure have needed those ‘preparatory steps’ right at the time of bringing into
existence the world of Vārāha Kalpa. That surely would call for direct intervention
of sorts from Aksharāteeta level and higher two Pādas of Akshara level wherein at
least the highest two Upa-Lokas of the larger Akshara Loka are located.
It was not hoped that an end-to-end corroboration of Tāratam would emerge
when collated with scriptures; still some more corroboration was indeed expected
than what actually emerged; and some of it did, but only after passage of some
more time. It also then occurred that such a hope was based on an inapropriate
premise that Tāratam had intended to summarize what all had been revealed by
scriptures (at least some important ones). Its intention would simply have been to
augment the latter, say to complement and supplement them! It was unjustified
therefore to really expect an end-to-end corroboration from Hindu scriptures; or
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even from those of other faiths (even an effort was not made in that direction due
to lach of enough knowledge).
One may however like to ensure that it did not contradict the scriptures, at least
on higher levels of reality and be content to see that both complement and
supplement each other. That should be considered as adequate basis to conclude
that they both had originated from the same God, who had revealed the various
levels of His reality in different times and cultures to cater to demands of time and
the evolution that had already taken place or was planned by God to take place
subsequently! In that backdrop some scriptural statements are presented below to
show how Tāratam augments at least the Hindu scriptures. It also explains few
intriguing statements of Bible or at least draws parallels with them (as done in
chapter 1) in context of concept of Inter-Loka spiritual linkages.
Returning to Bhāgawatam, the discussion to follow would hopefully clarify some its
intriguing points such as: Who are the Parama-hamsas or what extraordinary
spiritual capabities are said to be present only in them? Why Bhāgawatam’s
accounts of Shri Krishna and Gopies, the uneducated cowherd women of Brij
region of India, called Brij- and Raasa-leelas, were given so much prominence
when outwardly those do not at all appear to be acts of any ‘spiritual’ type? Or
why Raasa-leela was enacted only in a special creation of ‘Yoga-māyā’ – and not
in that Brij area of our Kshara world? Bhāgawatam alludes to ‘Yoga-māyā’ only
once in the five chapters describing enactment of Raasa-leela (‘Raasa-pancha-
adhyayi’) by Gopies! It does not at all elucidate, unlike Tāratam that does it
repeatedly that Yoga-māyā was a superior power of God to the scriptural Māyā
(Kāla-māyā of Tāratam), the power behind countless perishable Brahmāndas
(creations). In a little over 11 years at the end of previous Dwāpar Yuga, those
Gopies were present with Shri Krishna to enact the so called ‘Brij-leela’.
What was the purpose of God in making them frivolously enact the ‘Rāsa-leela’ in
a glorious creation of Yoga-Māyā? What was so special about those uncultured
cowherd women, and how would their seemingly frivolous acts recorded in it
would be relevant to ‘spiritual’ needs of ‘Parama-hamsas’, especially for whom the
text of Bhāgawatam was composed by Vedavyās? Keeping those queries in mind,
we may now review the perceptions of some enlighetened personages recorded
in it concerning the Rāsa-leela, Yoga-Māyā, our Vārāha Kalpa and why it is often
said that the grace of Shri Krishna’s lotus feet is essential for spiritual advancement,
etc? What was His spiritual status after all?
2.8 Hamsas
The sage Shukadeva said in Bhāgawatam/10/77/32: those who secure a refuge in
His lotus feet get rewarded with “Ātma-vidya” (concepts of eternal Ātmā, how to
get connected to it, later realize it, etc) and eventually (for their spirits) the
“Parama sat-gati”, highest destination in ‘Sat’ (Akshara realm of His realaity)! Then
in /10/87/20-1 it is asserted: those of ‘Hamsa’ order or their progeny (“Hamsa-
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kula”) are fervently devoted to Him. They aspire for, and succeed in taking refuge
in His lotus feet (it also means giving up an obsessive mind-set that a Jeeva is the
real performer of all deeds and consequently has the right to receive their fruits). In
verse /2/4/13 we also see Shukadeva spelling out the divinity and influence of Shri
Krishna, by saying at the outset of his discourse of Bhāgawatam to Parikshit: The
‘Parama-hamsas’ (superior even to Hamsas) bow before Purushottama’s lotus feet
(surrender their ‘selves’ to Him) to fulfill their aspirations (of experiencing Him)! That
seems to vaguely distinguish their spiritual outreaches from those of Hamsas.
Following discussion too would hopefully highlight that outreach of Hamsas is upto
Akshara level. Uddhava enquired about what He had disclosed to ‘Sanaka-adi’
(four legendary ‘Mānasa-putras’) on the ultimate limit of Yoga (accomplishment).
Shukadeva told the king Parikshit what he had disclosed. Shri Krishna had said
(Bhāgawatam/11/13): ‘Sanaka-adi’ once went to Brahmā, the creator of our world,
with a query on how, if at all, is it possible for consciousness of Jeevas – who
always operate through, and interact with created objects of the world, through
sense- and motor-organs – to turn away from them (their lures), and get liberated
from that bondage? As Brahmā could not reply to that query, he meditated and He
(Shri Krishna) appeared before them in form of a “Hamsa” (literally, a ‘swan’, but
here it points at a higher order entity) to enlighten them! In nutshell, what He
disclosed later (when Uddhava enquired about it) was this: the natural flow of
consciousness can indeed be turned away from world , but only in a fourth
(‘Turiya’) state of consciousness after giving up the desires of Kshara world that
crop up in their lower three states of consciousness (/11/13/29).
Since in Turiya state one can only reach Ātmic consciousness, say realize only the
Ātma-swaroopa, Shri Krishna seems to have revealed only how to realize Akshara
level reality. He also informed Uddhava that His clarifications had removed all the
doubts of Sanaka-adi. In /11/14/3-5 it is said: that discourse (the “Veda-sanjnita”)
He gave to Brahmā on that occasion had got destroyed in previous (Naimittik)
Pralaya, so it was again given to Brahmā in beginning of present (Vārāha) Kalpa,
and it was passed on by Brahmā to Manu, who in turn passed it on to seven
“Brahm-rishies” (they are also perhaps alluded to in scriptures as ‘Prajāpaties’), the
sage Bhrigu and six others – belonging to ‘Manasa-srishty’ order. When expressed
using the terminology of Tāratam, all the personages referred to here would surely
have been of at least of ‘Ishwarsrishty’ category. Anyway, they are said to have
further passed on that information to all ‘Siddhas’, ‘Gandharvas’, ‘Vidyadharas’,
etc (personages of higher spiritual status than ordinary Jeevas)!
In certain places the scriptures seem to vaguely point out that Hamsas really are
(or once were) those termed as ‘Manasa-putras’, the sons (putras) of ‘Mānasa-
deva’. But commentaters often project them as ‘mental’ (‘Mānasa’) sons of the
‘Brahmā’, the power that creates our Kshara creation. Are not we human beings
too destroyed and re-created every moment by Brahmā – one of trinity (Brahmā,
Vishnu and Mahesha) of Kshara Purusha – also his mental creations, akin to those
everyone creates in a dream (refer that simile of cinematographic projections)?
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How are we different then from those of Mānasa-srishty? The answer could well be
that we all – including those of Mānasa-srishty order – live in Vārāha Kalpa that
could be created (also sustained) by a certain ‘behind the scene’ support of a
higher order reality (Brahmā did not need that support when creating previous
Kalpas.
There has to be something special with not only the ‘created’ Jeevas, at least
some of them, but also with being of the Brahmā in our Vārāha Kalpa! The text of
Mahabharata (as discussed in next chapter) seems to suggest that the term
‘Mānasa-putras’ applies to either ‘Hamsas’ or ‘divine Brahmanas’ (references cited
later) – with ‘awakened’ Ātmās. It seems possible that some others like them could
have appeared in this Kalpa and in due course of time acquired the status of
‘Parama-hamsas’ with His further graces of Parātma-yogas – to extend their links of
further upwards, upto Parātmās. If this logic is right, then the term ‘Mānasa-putra’,
those of ‘Mānasa-srishty’ order, could well be the evolved Ishwar-srishties who
were ripe enough to get elevated as Brahm-srishties. It can be envisaged thus: All
human beings (all of three ‘srishties of Tārtam’) are indeed created by Brahmā.
But they can have reaches upto highest level of Kshara Loka; and at best upto the
lower two Pādas of Akshara level with graces of Ātma-yoga. But for even a few of
the latter category to be further connected upwards, with Brahm, the Bramā of that
Kshara creation must himself have support of still higher order reality, the so called
Mānasa-deva.Most scriptures, other perhaps than Gitā, neither talk of more than
one higher level of reality above Kshara, nor even the existence at those levels of
formful habitats (like our psrishable world serves the purpose for embodied Jeevas)
whether higher order Vyashties could be dwelling. The term ‘Mānasa’ of scriptures,
or Mānasa-deva’ (as commentators often call It) is perhaps a vague name given
by scriptures like ‘Hari’ or ‘Shri hari’ that seems to point at both, the Akshara and
Aksharāteeta Purushas put together. As such ‘Manasa-srishty’ order of beings or
those called as ‘Manasa-putras’ could well have been such of Ishwar-srishties
order who were evolved enough to be elevated to Brahm-srishty category. They
perhaps were the higher, “Divya Vibhooties’ of Gitā and Bhāgawatam.
They are the ones who would receive rewards of their efforts (undertaken in past
eras) during the period of Jāgani in ‘Vaivasvat Manwantara’ of Vārāha Kalpa that
could be brought into existence only with intervention from such a level (Mānasa-
deva) that was higher than what Kshara level Brahmā normally has! If one takes
into account the testimony of sage Markandeya recorded in text of Mahābhārata
(discussed later) one may well wonder if Shri Krishna is the one who is referred to as
Mānasa-deva! Shri Krishna is also alluded to as “Bhagawan Hari” by Shukadeva (in
Bhāgawatam/11/17/8) while answering to the queries of Parikshit raised in
/11/17/1-7. He said that is Uddhava had enquired the same with Shri Krishna: what
was the information He had given to Brahmā and Sanaka-adi (/11/17/1-7) when
He had appeared before them in form of a Hamsa in the beginning of present
(Vārāha) Kalpa?
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In the remaining verses of chapter, Bhāgawatam /11/17, and even in subsequent
chapters, Shri Krishna disclosed to Uddhava: it was He who had formulated ancient
‘Varna-āshrama system’ and even went on to explain what the codes of conduct
were for the four ‘Varnas’. It is in line with what Shri Krishna had disclosed to Arjuna
in Gitā/10/2-3: He as the “Loka-Maheshwara” is the root cause of all devas and
even of all the great sages (that is why even they do not know fully about Him)!
Then in Gitā/10/6-8 He disclosed that He had made even the seven Maharshis
(perhaps the same as those Bhāgawatam terms as ‘Brahm-rishies’), capable of
even creating mankind (‘Prajā-paties’)! Those higher order capabilities are said to
have been transmitted to them by His ‘Vibhooty-yoga’ (ref Gitā/10/6-7). He further
said: even those who solve such mysteries themselves become His Vibhooties!
Those Vibhooties are often seen preaching in world the system of ‘Varna-āshrama’
through their discourses from time to time, as recorded in scriptures, so that others
may, by following their guidance, live in peace and happiness, apart from making
spiritual progress.
Intersetingly, it is said in Bhāgawatam /11/17/11 that He (‘Pranava’) was present in
that ancient Krita-yuga (perhaps in beginning of Vārāha Kalpa) like a mighty bull
(a mataphore) standing firmly on all four feet (‘pādas’ of Akshara Purusha’?) in
support of that creation, hence all those who followed the ascetic practices in
those times had in effect verily worshipped Him as a “Hamsa” in line with their
understanding of Vedas! In /11/13/18-9 is again cited the earlier referred discourse
of Shri Krishna to Brahmā and Sanakādi whose intellect was obsessed with need to
perform Karmas (as means to fulfill any objective). That is why they would have
enquired: who really was He (20th verse)? He intriguingly told them that they were
not any differant from Him; as such their query was really irrelevant! He said, He
was the experience, experiencer and also the experienced. He disclosed one can
discard the said obsession (present in three lower states of consciousness) only by
securing next higher, the ‘Turiya’ state! Then in /11/24/2 He further disclosed to
Uddhava: In that Krit-yuga everyone (or most?) could discriminate between what
was right and wrong (perhaps the tenets of system of ‘Varna-vyavastha’).
We thus see Bhāgawatam generally speaking highly of Hamsas and Parama-
hamsas, but without revealing how they attained that high status or if they were
metaphysically helped by God (via spiritual link-ups). In Bhāgawatam/11/12/22-24
Shri Krishna is seen clarifying to Uddhava the difference between an ordinary
Jeeva and Hamsa. He implies: Hamsa is one established (or desirous of being so?)
in (an eternal) Ātmā, while Jeevas are like vultures (content with eating dead
animals: a simile for those content with experiencing objects of perishable world?).
In next chapter He told Uddhava what ‘Sanakādi’ normally advise the spiritual
aspirants: the “Buddhi-vritty” (state of consciousness) needs to be withdrawn from
Kshara world and turned on to Him in ‘Turiya’ state. It suggests, they too must have
been in Turiya state when they appeared along with Brahmā before Shri Krishna.
Yogāvasishtha says, in Turiya state a yogi (of ‘Hamsa’ order) is able to experience
eternal ‘Ātmā’; yet for experience of Paramātmā he (one of ‘Parama-hamsa
order’) has to attain Turyateeta state.
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2.9 ‘Varna’ of scriptures
It seems Hamsa and Parama-hamsa are the titles given to human beings present in
our Kshara world, who possess ‘potentials’ of experiencing respectively Akshara
and Aksharāteeta levels of reality (spiritual link-ups with Ātmās and Parātmās). It
further seems “Brahmāna” was a term employed by scriptures to point vaguely at
those like Brahm-rishies, who either knew all about Brahm already, or those who
had received suitable graces of God so that they would eventually experience
any one out of the two levels of eternal Brahm (Akshara or Aksharāteeta). But this
much could be inferred only after locating some rare scriptural references to some
Jeevas who had already secured, or could secure, “Hamsatva” or “Brāhmanatva”.
Mahabhārata (references cited later) says for Devāpi – one of the two yogis
prophesied in Bhāgawatam/12/2/37-38 – that he had attained ‘Brahmānatva’ after
he renounced the throne of Hastinapur and took to forests and ascetic practices,
meditation, etc!
Devāpi was otherwise of ‘Kshatriya’ Varna by birth (being born in a royal family),
considered just a step lower in spiritual hierarchy of ‘Brahmān Varna’ (it seems to
have degenerated into what is termed now as ‘caste system’ of Hindus). The other
two ‘Varnas’ (in descending order) are ‘Vaishya’ and ‘Shoodra’. Mahābhārata
seems ambiguously suggesting that Devāpi might have attained such a spiritual
milestone as would entitle him to be re-designated as ‘Brāhmana’ – same as
saying that he had acquired ‘Brahmānatva’! One more reference was located in it
purporting to say that ‘Hamsatva’ can also be ‘acquired’! Thus it is indeed possible
for someone to acquire both, ‘Hamsatva’ or ‘Brahmānatva’ in any lifetime with
requisite practices as laid down in ancient Varna-āshram system. Mahābhārata
seems to have pointed at this fact in context of ‘Varna’ system as was followed in
those times, and one that is followed in India till date!
“Jesus Who Became the Christ” is a parallal to Mahābhārata’s phraseology, cited
here based on the ‘readings’ given by a welknown, psychically gifted American
called Edgar Cayce (1875-1945). His psychical ‘readings’ are often cited on these
pages owing to his wonderful corroborations he was able to provide for (only in an
enigmatic, hypnotic state) for several concepts common to Hinduism, Jainism,
Buddhism, Sikhism, etc (all originating in India) – apart also from the truths revealed
by Jesus Christ as recorded in Bible! Those Indian concepts related to reincarnation
phenomenon, the Law of Karma, life-after-life human existence in which one can
spiritually evolve, etc. Cayce often used for Jesus Christ the phrase “Jesus who
became the Christ”! In context of present discussion, did Jesus similarly ‘ascend’ to
next higher step on spiritual ladder termed by Edgar Cayce as becoming ‘Christ’,
say attaining “Christhood’? We need to remember that Jesus is also referred to in
Bible as ‘son of God’!
The phenomenon that worked itself out through Edgar Cayce, a devout Christian,
is viewed by this author as representing the rather amazing things that have either
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happened, or will happen in future, during the period of Jāgani. Today some
Christians even doubt if there could have existed in our world a divine personage
called as Jesus Christ. He seemed to be too good to be true! For them, Edgar
Cayce not only provided adequate testimony of his having existed in world, but he
even explained hidden imports of several of his enigmatic statements as recorded
in Bible. Jesus frequently talked in parables.
Unfortunately, this contemporary corroboration by Edgar Cayce of ancient Indian
concepts has not quite been appreciated by even Indian philosophical circles
and communicated to wider Indian masses. The phenomenon that worked out
through Cayce, and likewise through the Theosophists, seems to have given the
Western world a first-hand exposure to such concepts via their own personalities!
There is nothing Indian about them; these are univerasal in their application,
whether people are really aware of them or not! Anyway, people usually take it for
granted that “Jesus” and “Christ” are the two different names of same person (like
name and a middle name or a surname). But from Edgar Cayce’s readings it looks
as if it was some spiritual accomplishment – say, acquiring “Christ-ness or Christ-
hood”, say experiencing a higher, “Christ” consciousness!
Had ‘Christ’ been a Sanskrit term employed in a reverential sense, the Indian
scriptures could well have said that Jesus had attained “Christ-atva” (similar to
“Hamsa-tva” and “Brāhmana-tva”)! It is noteworthy that one does come across in
recent English literature a few terms like ‘Christ-consciousness’ or ‘Krishna-
consciousness’ for certain higher or highest level of consciousness that someone
can attune to with proper efforts. There exists a worldwide Hindu, Vaishnavite
organization called “International Society for Krishna Consciousness (abrieviation:
‘ISKCON’)! Referring to earlier discussion on ‘Manasa-srishty’, this author wonders
whether (in view of an obviously high spiritual stature of Jesus) the ‘Manasa-putra’
of Indian scriptures is really comparable to Bible’s “Son of God”.
What has been quoted on these pages of Bible is taken from the English version, a
pocket size book (“Good News, New Testament”) published by The Bible Society of
India, Bangalore. It does not quite say how that ‘Son of God’ differs from ‘son of
man’, but the latter does appear to correspond with ‘Maithuny-srishty’ of Hindu
scriptures, those of human parentage. Yet the Gospel of John presents Jesus as the
eternal Word of God, who “became a human being and lived among us”! So Jesus
seems somehow connected with spiritual level of ‘eternality’ – perhaps the Biblical
way of narrating spiritual link-up with an eternal Akshara level of reality (Ātmā) of
Hindu scriptures. Does the term ‘Word’ refer to Akshara Purusha (the level of His
reality); and ‘God’ or ‘Kingdom of God’ similarly to Aksharāteeta Purusha or
Aksharāteeta Loka of Tāratam (Puroshattama principle of Gitā)?
We can see what John/1/1-5 says regarding the Word of Life: “Before the world
was created, the Word already existed; he was with God and he was the same as
God. From the very beginning the Word was with God. Through him God made all
things; not one thing in all creation was made without him. The Word was the
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source of life, and this life brought light to mankind. The light shines in the darkness
and the darkness has never put it out”. The verses of John/1/10-13 are equally
revealing: “The Word was in the world, and though God made the world through
him, yet the world did not recognize him. He came to his own country, but his own
people did not receive him. Some, however, did receive him and believe in him;
so he gave the right to become God’s children. They did not become God’s
children by natural means, that is, by being born as the children of a human father;
God himself was their father”. Bible thus indicates that ‘God’s children” became as
such by the grace of God. Their spiritual attainments would naturally be higher.
Tāratam Vāni said the same unambiguously in 17th century. Only Ishwar-srishties
have capabilities to experience themselves as Ātmās of Akshara Loka in their
Turiya states while the Brahm-srishties can likewise identify themselves also with
Parātmās of still higher, the Aksharāteeta Loka (Bible’s ‘Kingdom of God’?).
Collated this way, this bit of discussion surely raises a speculation: is securing the
‘Hamsatva’ (of Mahabharata, discussed later) the same as being awarded with the
Ātma-yoga and likewise the ‘Parama-hamsatva’, same as being further rewarded
with ‘Parātma-yoga’ (Brahm-yoga of Gitā)? Latter part of speculation was also
suggested in Bhāgawatam/11/23/58-62 when Shri Krishna almost equated
‘Parātma-nishthā’ with ‘Brahm-nishthā’. Clarifications on Hamsas seem to have
been made available in Bhāgawatam and also in other Hindu scriptures only in bits
and pieces, scattered all over; not concisely in one place.
2.10 Rāsa-leelā in Yoga-Māyā’s creation
Acts of Shri Krishna and Gopies are narrated in five chapters, Bhāgawatam/10/29-
33 (called ‘Rāsa-pancha-adhyayi’) and commonly called ‘Rāsa-leelā”. Tāratam
fully corroboratesthe the accounts of Rāsa-leela and of just previously enacted
‘Brij-leelā’ too. Both also find mentions in several other Hindu texts. But Tāratam also
reveals what those scriptures have not disclosed: the spiritual significance of those
ancient happenings; and more importantly, the relevance of Rāsa-leelā enacted
in Yoga-Māyā’s creation, particularly to Brahm-srishties, and its role in making
available to them their spiritual rewards during the period of Jāgani! Fortunately,
with the availability of abundant, cheap religious texts (like those of organizations
like Geetā Press, Gorakhpur), Television, etc the Hindu society at large is learning
more about Bhāgawatam. Other organizations like ISKCON have translated
Bhāgawatam in English for worldwide consumption. But it makes the accounts of
those two ‘leelas’ – particularly if taken at their face value – amenable to criticism
not only from those of other faiths but also from rational minded Hindus.
Tāratam Vāni and real-life accounts of the Sat-guru Shri Devachandraji’s spiritual
awakening as available from the Beetak literature explain well that the effort of
composing Bhāgawatam as undertaken by sage Vedavyās in ancient times fully
served its intended purpose by initiating the process of Jāgani in year 1618 AD.
Satguru was the first Parama-hamsa (Brahm-srishty) whose linked-up Parātmā got
awakened then and it happened after a fourteen year-long dedicated study of
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Bhāgawatam! Herein lies the relevance of Bhāgawatam to spiritual needs of later
day Parama-hamsas prophesied to appear later in Kaliyuga. Yet the spiritual intent
of that text can not be grasped fully without taking recourse to Tāratam Vāni. In
fact both these texts complement each other and visualize the scheme of
Purushottama that called for spirits of those Gopies to be elevated to a glorious
creation of Yogamāyā in what may well be termed a ‘penultimate’ stage (in those
ancient times) – in order that they may rise to Aksharāteeta Loka on their own
during the period of Jāgani!
The same Gopies when reborn during subsequent lifetimes – thinking they were
ordinary Jeevas were really the Parama-hamsas (Brahm-srishties) but unaware of
that fact. They were expected in His scheme as revealed by Tāratam to be those
who would connect with their own accounts of Rāsa-leela and then dwell deeply
on spiritual imports of those esoteric accounts! That was what precisely happened
with the Satguru as per Beetak literature. Bhāgawatam, however, hides that
scheme of Purushottama, only revealing that it was meant to enlighten Parama-
hamsas who would make appearance in worsening period of Kaliyuga! As for
‘Yoga-māyā’, it employs the term only once, in /10/29/1, vaguely linking it up with
the place where Rāsa-leelā was enacted on a ‘full-moon night’. It gives all the
impression to suggest that it was enacted in same Kshara creation (ours of Kāla-
māyā) wherein the ‘Brij-leelā’ had been enacted, before the onset of that night.
It was really the night of ‘Brahmā’ – “Brahm-ratra” as mentioned in a lone verse,
/10/33/39, towards the end of those five chapoters – without dropping a hint that
the three Upa-Lokas (including ‘Bhoo’, that where our world is located) would
surely have been annihilated owing to the ‘Naimittik’ Pralaya (when it is the night of
Brahmā)! It seems both the references (/10/29/1 and /10/33/39) have not been
collated with each other by commentaters. Otherwise they would surely have
realized that Brij area of India located in world would have been destroyed when
Rāsa-leelā was getting enacted. This author had indeed come across a rare
statement in some scripture sugasting that ‘Naimittik’ Pralaya may take place
(even when full duration of a day of Brahmā has not elapsed) in order to serve any
divine purpose (‘Nimitta’) of God. But it was unfortunately misplaced, and could
not be re-located later for citing here.
Anyway, Tāratam does seem to suggest that there indeed was a divine purpose
that was going to be served much later. It says it was a rarest of rare occasions
when Purushottama’s beloved Parātmās (their spirits really) were required to be
shown what was it like to exist in Kshara Loka (during the Brij-leela period of 11
years and 52 days), later in Yoga-māyā’s creation, and again to next Kshara
creation – before returning to Aksharāteeta Loka. He did it by making them identify
with spirits of those Gopies of Brij! Brij area is still one of the most important places
of pilgrimage for all Hindus. They believe it is the same land where Shri Krishna had
enacted Brij-leelā, and later even the Rāsa-leelā on the bank of river Yamuna!
Tāratam says, Kshara world along with its Brij area where Brij-leelā was enacted
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was destroyed when spirits of Gopies along with Shri Krishna experienced glorious
creation of Yoga-māyā, where Rāsa-leelā got enacted!
Bhāgawatam does not at all explain what divine purpose was served by Shri
Krishna and Gopies when they performed those seemingly frivolous acts (in light of
Indian traditions of chastity, etc) on that night of Rāsa-leelā. This much can also be
gathered when persusing Rāsa-leelā accounts (in those five chapters). It depicts
that king Parikshit did express a surprise before the sage Shukadeva (/10/33/27-29)
regarding why Shri Krishna, his ideal had performed those frivolous acts with grown
up and married Gopies, who had their children back home; and what good would
it serve when the populace hears of those! It is seen that rather than giving any well
reasoned answer, the sage simply said in verse 40 that all those who either recite,
or even listen with devotion to Rāsa-leelā performed by Him would certainly be
spiritually benefited! He said they would even secure ‘Parā-Bhakti’ of His lotus feet.
He added: They would even shed their own desires for (or attitudes towards sex?),
etc. But how would it happen is just not elucidated, even hinted at.
Aspirants capable of reflecting rationally on what is recorded in Bhāgawatam are
bound to be dissatisfied with such casual approach. Just because Shri Krishna, the
ideal of so many, one who is equated with God, had acted that way in ancient
past, do those frivolities deserve to be reverently recited and heard, to be
emulated by them, sung in the folklore? How would the evolved Parama-hamsas –
get benefited by such scriptural guidance? Then on reflecting over the whole issue
in light of Tāratam, it seemed as if it had really intended that aspirants should
remain perplexed, even dissatisfied with narrations of Rāsa-leelā! It could well
have been a part of His plan that they keep on reflecting from time time about why
Vedavyās should have included that episode at all in the Bhāgawatam, especially
composed for Parama-hamsas. They had to otherwise have faith in that text; yet to
keep on returning to it, to check up if they had missed any important clue.
Bhāgawatam seems to have admirably succeeded in that endeavour. Well, for
thousands of years the spiritual aspirants of India tried their best to arrive at their
own versions of spiritual intents behind its esotericity (if at all). This much can be
seen from their voluminous contributions to religious literature of subsequent times.
But it can now be seen in the light of Tāratam that unless such human efforts are
supplemented by further revelations of God, their fuller imports can not be grasped
by beneficieries, the Parama-hamsas. That is why God is seen to have manifested
further dose of Revelations in seventeenth century India when some of those
Parama-hamsas having deep faith in Bhāgawatam (and still unable to decipher its
intents), those of Vaishnavite traditions, had been reborn in India. But before turning
to Tārtam, let us also see if Bhāgwatam had furnished any more information on the
power of Yoga-māyā, apart from those five chapters describing the Rāsa-leelā.
Bhāgawatam indirectly speaks of mysterious Yoga-māyā after 50 chapters (in
/10/85/34-55)! Bāli, a devotee of Shri Krishna since ancient times, said to Shri
Krishna that even greatest yogis (“yogeshwaras”) were not aware of it; how would
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he then know? Saying that, he raised His lotus feet to his head and fervently
requested that he be blessed with devotion and love for them. It happened when
Shri Krishna went to ‘Sutal’ Upa-Loka at Kshara level, employing His power of
‘Yoga-Māyā’, on an almost impossible mission (verses 39-46) and while there, He
met Bali, who was overwhelmed with that gracious gesture. Bāli then addressed
Him as “Brahm”, and “Paramātmā” (as if manifested in a human form)! How wise
Bali was can be seen only when his request is collated with what Nārada had said
to Shri Krishna in /10/69/37-8: Even the great sages were unaware of mystery of His
Yoga-māyā, yet he was so fortunate to have known it with grace of His ‘lotus feet’!
We also need to dwell on verse /10/69/18, when Nārada said to Shri Krishna: “Only
the grace of your feet can liberate a devotee”. So, the wise Bāli had sought such a
grace from Him!
We can find several hundreds of occasions in Bhāgawatam and other scriptures
when devotees are depicted seeking the grace of His lotus feet. There are about 8-
10 connotations in which terms ‘Moksha’ or ‘Mukti’ (liberation) are used, so there
always could be present some extent of confusion: Refuge in lotus feet of which of
Gitā’s three Purushas? In context of Tāratam’s clarification on Yoga-māyā: It is
clear that Parama-hamsas of Bhāgawatam need to seek refuge in lotus feet of Shri
Krishna, in whom Purushottama principle was present when Rāsa-leelā was
enacted by Him. Tāratam says emphatically, and even repeatedly: Aksharāteeta
Purusha in a Vyashty form of ‘Shri Rāj ji’ had asked all Parātmās in Aksharāteeta
Loka – just before deluding them – to hold on to His feet (their memory).
Brahm-srishties would be most fortunate Jeevas in the world who would find
themselves before those feet present in Aksharāteeta Loka, but only when their
respective Parātmās shed their delusions and get awakened! Shukadeva too says
something similar in /10/77/32: Those who take refuge in His lotus feet get
rewarded with “Ātma-vidyā” (the concept of eternal Ātmā and how to get
established in it, etc) that can eventually make available the “Parama Sat-gati”. In
light of Tāratam it seems to refer to highest destination that the Brahm-yogayukta-
Ātmās of Gitā will reach in Sat (Akshara) level (the ‘Parama-pada’ for a yogi of
Yogāvasishtha) – and finally get lodged there in highest Upa-Loka of Akshara
Loka! These Ātmās were linked with Aksharāteeta Parātmās on one side and on
the other with Brahm-srishties. In context of Parama-hamsas bodily located in the
world, scriptures ambiguously ask them (the most evolved devotees) to seek
refuge in those lotus feet. But how to proceed, where are those feet located?
The wise devotees therefore seek refuge in feet of Shri Krishna or other great ones
of order of Brahm-rishis in order to secure those feet located at Brahm level
(Aksharāteeta). Purushattama’s feet are sure to be located deep within memories
of the deluded Parātmās, or due to their spiritual linkages within the hearts Brahm-
srishties (those alluded to in scriptures as ‘Brahm-rishis’, etc). As seen earlier,
Shukadeva right at the outset of his discourse to Parikshit, in /2/4/13, said that
Parama-hamsas bow before the feet of Shri Krishna in order to have their
aspirations fulfilled! In /10/87//20-21 it is asserted that those Jeevas of ‘Hamsa
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caliber’ (Parama-hamsas are superior even among them) or their progeny or
disciples (“Hamsa-kula”) are fervently devoted to Him, and that they do in the end
succeed in securing refuge in His feet.
While Tāratam presents Aksharāteeta perspective of the Parātmās, Bhāgawatam
as also other Hindu scriptures present the perspective of Parama-hamsas located
in our Kshara world. Let us see what was the contention of Uddhava in /10/47/62:
Even ‘yogeshwaras’ (yogis of highest order, those who become His instruments to
confer the graces on others) need to contemplate on ‘Rāsa-leelā’ enacted by Shri
Krishna during which He had placed His lotus feet on the bossoms (in hearts, say
consciousness) of His beloved Gopies who participated in it! This reference seems
to show how inter-linked the several statements cited on earlier pages are: those
relating to His power called Yoga-māyā and its glorious creation (rather than that
created by Kāla-māyā) where Rāsa-leelā was enacted; need on part of spiritual
aspirants to seek refuge in His lotus feet, etc!
Coming now to 11th Skandha, it has 31 chapters. It contains a divine discourse that
Shri Krishna gave to His devotee, Uddhava (chapters 6-29), termed commonly as
‘Uddhava-Gitā’. It contains over 1000 verses – about one-and-half times those in
Gitā. This discourse is equally respected in scholarly circles like Gitā is. It was
delivered by Shri Krishna during the last few days that He passed in our perishable
world prior to departing for His imperishable abode. While the first five chapters of
11th Skandha trace the Yādava dynasty in which Shri Krishna was born, etc and the
curse that it had received from some great sages of ancient past, the last two (30-
31) describe how that curse worked itself out in the last few days that Shri Krishna
passed in our world. With this prelude we may now proceed to examine some
divine truths contained in two Skandhas (10 and 11) as relevant to our discussion.
Let us take up a question that Uddhava asked in Bhāgawatam/11/16/1-5 in the
Uddhava-Gitā portion. Uddhava asked: “You actually are Param Brahm, the
controller of creation from within, and are still present before me! Only the great
ones, the ‘Brāhmanas’, knew that you can be worshipped in your Vibhooties too;
so please tell me which were those ‘bhāvas[, ‘forms’ (the Vibhooties by names?) in
which great sages of ancient past, the “Parama-rishis”, had worshipped you and
succeeded in receiving your graces? O, ‘Mahā-vibhooty’ (great Vibhooty)! Please
tell me about all Vibhooties in whom you reside. I would like to pay respects at
their feet, as those are the holiest places of pilgrimage for mankind. Even the
ground they walk on (or they had walked on in past) becomes place of pilgrimage
for the humanity”!
Shri Krishna replied by saying that Arjuna had once raised similar query before the
beginning of Mahābhārata war (in discourse of Gitā). He disclosed to Uddhava the
names of a few of those Vibhooties. He by the way revealed that the sage Bhrigu,
who often finds a mention on these pages (in context of his divine ‘Bhrigu Samhitā
readings’), was a Vibhooty among the ‘Brahm-rishies’ (Gitā says he was a Vibhooty
among the ‘Maha-rishis’, great rishis)! While Gitā does not give clues on the
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understanding of Arjuna, Uddhava was perhaps better aware of purposes served in
world by such Vibhooties. But before proceeding with Uddhava-gitā it would be
relevant to first review a very significant dialogue between Him and Shrutadeva, on
whom Shri Krishna once paid (10th Skandha of Bhāgawatam).
The said two dialogues are being cited here to show how scantily Bhāgawatam
talks about existence of Parātmās, or their roles in His scheme of things. It points at
why this text did not succeed in awakening Parātmās linked with ear lier Parama-
hamsas. The first one to succeed in that task was the Satguru, Shri Devachandraji –
although with some direct intervention by Purushottama – still via his great devotion
to Bhāgawatam! This much is made quite expliciit in both, Tāratam itself and the
Beetak literature. But this fact need not belittle the huge efforts made by him in past
in search for truth about God, how to realize Him, etc. He later turned to the
Vaishnavite traditions of worship, and gradually experiencing fascination for Shri
Krishna’s deeds as narrated in Bhāgawatam, but particularly the ‘Rāsa-leelā’.
2.11 Anātmā, Ātmā and Parātmā
The unexpected visit of Shri Krishna accompanied by several great sages really
overwhelmed a learned Brahmin devotee named Shrutadeva. He humbly played
the part of a host. We find he was well aware that the feet of such great ones
convert the ground they walk on to future places of pilgrimage for those who may
appear later – a perception that prevails among followers of various faiths too.
Anyway, Shrutadeva touched Shri Krishna’s feet and expressed gratitude for His
graceful visit. How Shri Krishna responded is recorded in verses 10/86/51-57. He
said that main purpose of “Brahm-rishis” and “Brāhmanas” accompanying Him
then was to bless him. He also added significantly that the devotees (those who
aspired to experience Brahm) are advised to ‘worship’ such great ones as He (the
consciousness of that Brahm level) was always present within them! He in effect
said that He (Samashty Purushottama principle), as and when pleased, choses to
blesses other aspirants through such Brahm-rishies!
Here it is announced that He, Brahm, is ever present in their hearts, say chooses to
remain mysteriously connected with the great ones; implying that He uses them as
His outposts, channels through which to bless the deserving ones like Shrutadeva!
The Brahm-rishis then become His distribution centres of His graces in Kshara world,
to extend His benevolent influence to deserving ones (even as and when He is not
available in person to do so). It is also relevant to see what Shrutadeva had earlier
said, refer verses 44-47 while praising Shri Krishna: “It is not that you are with me for
the first time; you, in fact, are ‘Parama-purusha’ (Purushottama) who has entered
the entire creation including selves of all Jeevas with your power of Māyā – like a
dreamer makes an entry in his own dream! Still you prefer to manifest only in
‘Amala’ Ātmās (the purified ones), those who have got sanctified by worshipping
you and reflecting on you. But for others, in spite of your being ever present within
them, you remain ever hidden from them”! These are highly significant words.
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The term ‘purified’ or ‘A-mala’ for a Vyashty Ātmā of the 46th verse seems to point
at the state of an imperishable Ātmā when it has shed the ‘mala’ (the deposited
dirt of bondage of previously held desires and memories of previous) of Kshara
experiences, or even some left-over propensities to get hooked up to them again.
That dirt as if gets attached, deposited on an imperishable Ātmā during the time it
remains under a delusion (the so-called Ātmā-vibhrama) into believing that it is
leading Kshara existence, operating through its linked up Jeeva’s gross and subtle
Kshara bodies. It is as if that delusion causes that ‘mala’ – like an ‘infection’ – of its
linked up Jeeva to get attached to that deluded Ātmā! As such, when it gets cured
of that infection, it becomes ‘A-mala’ (purified, sanctified). Tāratam says in respect
of a Brahm-srishty: First its has to experience its imperishable Ātmā (after it has got
cured of its infection, say become ‘A-mala’; and only then its linked up Parātmā
could get awakened to have an experience of being seated at the lotus feet of
Purushottama!
Shrutadeva might well have been vaguely aware of the concept relating to Inter-
loka spiritual linkages; so he seems to have expressed it in the way he would have
known it. It is significant that He addressed Shri Krishna in 48th verse as “Parātmā”
(one beyond Ātmā)! Did he do that in the sense of Paramātmā (in a Samashty
sense as was translated in commentary) that can only be experienced via a
Parātmā? When 47th verse is fully accounted for, it seems Shrutadeva could well
have used the term ‘Parātmā’ based on his understanding of spiritual truths, in
broadly the same sense as that provided by Tāratam (instead of Paramātmā).
What he might have intended to communicate in 47th verse is this: after a Jeeva
who has first realized its Ātmā (“Adhyātma-vid”), can it hope to get qualified to
realize its being a Parātmā (the one ever united with Paramātmā)!
Was Shrutadeva aware of the fact that only those devotees who had realized their
imperishable Ātmās were really entitled to be first further upward linked with some
Parātmās in order to later experience Paramātmā, Purushottama or Brahm? It
seems so, since he also said that one who did not realize eternal Ātmā (who has
not become A-mala) and thought one’s ‘Ātmā’ (self) was the same as that of any
other person (Jeeva) – experiencing the world through “Anātmā” (conglomerate
of gross and subtle bodies) in repeated life-and-death cycles – will remain for ever
ignorant of (its) true Ātma–swaroopa (“swa-Ātma-vibhakta-mrityave”)!
The 47th verse is seen using three terms ‘Anātmā’, ‘Ātmā’ and ‘Parātmā’ – perhaps
in the same connotations as were used in discourse of ‘Rāma-hridaya’ by Shri
Rāma in the text of Adhyātmā Ramāyāna (discussed earlier) – again without any
attempt to explain them! These terms seem respectively associated with sentient
Vyashties of three different Lokas provided it is accepted that term ‘Ātmā’ refers
basically to an eternal Vyashty of Akshara Loka (the so called ‘Sat’ level of His
reality). Differently put, ‘Ātmā’ needs to be associated strictly with a characteristic
feature of ‘imperishability’ (eternality) that is present at Sat or Akshara level (and
not that at Kshara level).
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In light of above discussion, the term ‘Anātmā’ (it can well be spelt ‘Un-Ātmā’)
should get associated with ‘perishbility’, the characteristic feature of Kshara level
(His realm) and its seemingly sentient beings, the ‘Jeevas’ that operate in this Loka
through some conglomerate of gross and subtle perishable bodies present there.
In other words, Kshara ‘Jeeva’ of Tāratam – though not quite the same as ‘Anātmā’
mentioned in Adhyātma Ramāyāna as also this reference of Bhāgawatam – seems
to point at a seemingly sentient Vyashty (an entity) that experiences and interacts
with Kshara Loka through an insentient Anātmā. This term ‘Anātmā’ is not found that
often in scriptures, and even when found, it is not explicitly equated with a ‘Jeeva’
(of Tāratam) in most commentaries. On the contrary, the term ‘Ātmā’ is more often
used as a synonym for a Kshara Jeeva, the experience of Kshara world.
This practice has seeped so deep in society that we find a common man often
saying (while talking of death and rebirth) that an ‘Ātmā’ leaves its previous gross
body on death and re-enters another body after certain time-interval that varies
from person to person, in the meanwhile remaining in some subtle body. It is then
claimed that such ‘Ātmā’ is really eternal, not subject to death like the gross body
is. This practice improperly substitutes the term ‘Ātmā’ for ‘apparent self’ (Jeeva of
Tāratam) that perishes at the time of Prakrit Pralaya, the ultimate destruction of
whole Kshara Brahmānda, after Brahmā’s life-time of (his) 100 years has expired.
Before it, that ‘Ātmā’ is perhaps erroneously said to lead ‘embodied’ existence in
world through a conglomerate of subtle bodies, the ‘Panch Koshas’ (five ‘bodies’ of
every human being) as said in Taittiriya Upanishada.
As per ‘Adhyātma Rāmāyana and the reference of Bhāgawatam under
discussion, the ‘Anātmā’ needs to be considered as one existing in the Kshara
Loka for extremely long period as compared to human life-span; but not eternally.
Tāratam Vāni consistently employs the term Ātmā for an imperishable and still a
deluded Akshara Loka’s Vyashty, identifying itself with a perishable Jeeva
(operating through a perishable Anātmā) under the spell of its delusion. The ‘Ātmā’
of said 47th verse seems to point at such an eternal Ātmā – the Brahm-yogayukta-
Ātmā – that is linked up with Vyashties located at two extremities of its linkage –
Anātmā and Parātmā! The fact that should not be lost sight of is this: everything
located in Kshara Loka – both the conglomerate of bodies (Anātmā) as well as
consciousness that operates through it – is really perishable too; and that includes
the Samashty Kshara Purusha, the trinity of ‘Tridevas’ of a Kshara creation: Brahmā,
Vishnu and Mahesh. But in common parlance and also in Tāratam only the Vishnu
is termed as Kshara Purusha, since he is said to sustain the phenomenal Kshara
world that is repeatedly destroyed and re-created by Mahesh and Brahmā
respectively (refer the earlier discussion on ‘Nitya’ Pralaya).
Was Shrutadeva possibly aware of the fact that only if Kshara consciousness of
any Jeeva, experiencing the world through a particular Anātmā, got linked up with
that of some Akshara Vyashy, an Ātmā (say it had struck roots in that Vyashty) did
that Jeeva stand a chance of subjectively identifying itself with Ātmā? Perhaps so,
as he further seems to imply that vaguely: only after that (link-up) happens, can
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the eternal Ātmā (later on) gets awakened to its Akshara existence and that Jeeva
then get a chance of learning about a Parātmā (or how else can we explain his
understanding of getting connected to her)! Shri Krishna’s assertion to Shrutadeva –
that His ‘swaroopa’ is really the same as that of ‘Brahm-rishies’ then present with
Him – seems to suggest that all of them, even when bodily present in Kshara world,
were actually rooted in Brahm level like Him.
Tāratam informs us that roughly at that stage in His divine life (when Shri Krishna
must have met with Shrutadeva), He had possessed only Kshara Purusha’s
consciousness continuously residing within Him. Even Bhāgawatam further on, in its
54th verse says that His swaroopa then was that of ‘Chaturbhuja, the four-limbed
Vishnu, the Kshara Purusha! Was the consciousness of those Brahm-rishies too was
likewise rooted only in Kshara level then? No, firstly they were not ordinary rishis
(sages), but were the so called ‘Brahm-rishies’, suggetsing that they were in some
way connected right upto the Brahm level of reality, hence capable of blessing
other devotees (as declared to Shrutadeva by Shri Krishna), as and when required,
owing to possessing their upward linkages with Brahm level.
Tāratam says Shri Krishna was connected to different higher levels of reality during
different stages of His divine lifetime (in our Kshara world). When born to Devaki in
the prison cell of Mathura, He was an Avatāra of Kshara Purusha, but imediately
thereafter entered within Him the consciousness of Akshara Purusha! Thus, the one
who was placed in a basket by His father Vasudeva in prison cell in Mathura and
carried over to Gokul (in Brij, on opposite side of river Yamuna) was not merely an
Avatāra of Vishnu, but the one who had residing within Him the consciousness of
mighty Akshara Purusha. Tāratam emphasizes this point explicitly, leaving no doubt
in readers’ mind. It further says: only after He was placed by side of Yashoda, did
enter in Him the Aksharāteeta level consciousness!
For first 11 years and 52 days He lived in Brij: His being was beamed with full-blown
consciousness of Aksharāteeta Purusha. Same was the case even when He
enacted the Rāsa-leelā with His beloved gopies, the illiterate cowherd women of
Brij in a glorious creation of Yoga-māyā. After the Rāsa-leelā was over, and he
returned to the next Kshara creation (our present world), Tāratam says He was left
with only Akshara level consciousness for 11 more days He passed in Brij and
Mathura. Thereafter, right upto the time He left our world for His divine abode, He
had present within Him only that base level Kshara consciousness (of Avatāra of
Kshara Purusha, the Vishnu) that He was born with! At least on one occasion, based
on Anugitā Parva of Mahābhārata, Shri Krishna must have been re-connected with
Brahm for a while delivering the discourse of Gitā. That perhaps is the way of
Mahābhārata, via both Gitā and Anugitā Parva, to point out that Shri Krishna had
remained connected with – and also later disconnected from Brahm level.
Returning to what Shrutadeva expressed: Was he aware of existence of Parātmās
at the Brahm level of God’s reality? Without clarifying it Bhāgawatam states that he
was asked by Shri Krishna to worship the Brahm-rishies in order to be recipient of
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His blessings (He said the same in discourse of Gitā, but discreetly in context of
manifesting His divinity within the Vibhooties)! Vedavyās who composed the text of
Bhāgawatam would surely have intended to advise its primary beneficiaries, the
Parama-hamsas (Brahm-srishties of Tāratam) via the cited dialogue between Shri
Krishna and Shrutadeva alluding to all the three terms (Anātmā, Ātmā and the
Parātmā) that they should investigate the connection, if any, that may exist among
them (particularly in Vyashty sense).
Those Parama-hamsas were the very gopies, says Tāratam, who had participated
in Rāsa-leela enacted in Yoga-māyā’s glorious creation (and earlier the Brij-leela
for 11 years and 52 days) – to be reincarnated as Brahm-srishties in future, during
the last lap of their spiritual journies. Their spirits (consciousness) were seeded with
the divinity of Purushottama’s feet (as per Bhāgawatam’s testimony seen earlier).
Referring to the last instruction of their Lord Purushottama, to His beloved Parātmās
– given in Aksharāteeta Loka, just prior to deluding them to existence in our Kshara
Loka – they surely would have carried subconscious memories of His lotus feet. It
seems those memories had created a certain ‘potential’ in the deluded Brahm-
yogayukta-Ātmās, to later experience those very feet, as and when their linked
Parātmās might happen to shed their delusions.
Not only that, even the Brahm-srishties are said to possess that potential. Only they
– and not all other great ones – carry ‘Brahm-charanas’, the feet of ‘Brahm’ (the
Purushottama) within their hearts, as is asserted in dozens of verses of Tāratam! Did
Shrutadeva have an inkling of this fact when he vaguely talked of certain link-up
among the three Vyashties – the Anātmā, Ātmā and Parātmā? Only Brahm-srishties
would ‘realize’ that potential as and when when their linked up Ātmās and
Parātmās shed their respective delusions and identify themselves with respective,
awakened Parātmās – to find themselves seated at those very feet! We intriguingly
see Gitā not alluding to Parātmās where Purushottama is located. He simply talked
of Brahm-yogayukta-Ātmās. Bhāgawatam too does not explicitly speak of any
level of reality higher than Akshara. The term Brahm or Shri Hari is surely used in
scriptures but it is not made clear whether it alludes to either or both of the Akshara
and Aksharāteeta Purushas (levels of His reality); but it vaguely talks of Parātmās!
2.12 Parātma-nishthā
Let us now review another rare mention of Parātmā in Bhāgawatam that has quite
frequently been cited on these pages. It was spotted quite fortunately towards very
end of the discourse of ‘Uddhava-Gitā’ (chapters 11/6-29) – inconspicuously
deploying an elucidated term “Parātma-nishthā”. It was found in Shri Krishna’s
narration of certain ‘reflections’ of an earlier well-to-do, but now an impoverished
Brāhmana, on how to get liberated from bondage of miserable Kshara world. He
philosophically reflected over that issue and his ‘reflections’ were cited by Shri
Krishna to make some point to Uddhava. It appears at a juncture of successive
queries raised by Uddhava and answered by Him (some of them have been cited
elsewhere on these pages).
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Those ‘reflections’ led the Brāhmana to conclude (though his logic is not easy to
grasp) that “Parātma-nishthā” is what needs to be sought for by aspirants in order
to get liberated. In light of Tāratam’s use of the term ‘Parātmā”, Shri Krishna seems
to have finally declared that ‘Parātma-nishthā’ is that means to eventually attain
‘Brahm-nishthā’ (verses /11/23/58-62), say to get established in Brahm (and
thereafter get liberated)! With it He seems to have replied to a very important query
of Uddhava that appeared 7 chapters back (in the text)! In verses /11/16/1-5 he
addressed Shri Krishna as “Param-Brahm, most superior (level of) Brahm, devoid of
any beginning or end and still capable of being present within all those created,
sustained and destroyed. Uddhava said: “He was beyond all bhāvas”. Use of this
term ‘bhāva’ typifies ‘vaguenss adopted by scriptures to reveal its truths only
‘partially’, while hiding the other part. Now ‘bhava’ can assume any connotation
commencing from ‘any thought that may enter human mind’, right upto ‘various
kinds of philosophical contentions’, or even ‘experiences appearing in any higher
state of consciousness’!
Uddhava’s query perhaps was this: How should Jeevas worship such a Param-
Brahm? He pressed ahead with his point “Still, Brahmānas, ‘Paramarshis’ (greatest
sages of ancient past) are known to have succeeded in worshipping you with
‘Bhakti’ and receiving your graces that manifested your divinity within them (say
becoming your Vibhooties”)! In which ‘bhavas’ then did they worship you?” Then
bowing before His lotus feet he said that His feet were the greatest places of
pilgrimage (in hearts of devotees). Addressing Him as a “Maha-Vibhooty” (either
the greatest among all Vibhooties, or Param-Brahm, who turns other Jeevas into
Vibhooties), Uddhava wisely requested that he be informed of identities of all those
who finally became His ‘Vibhooties’ (/11/16/5). The sequence of his queries is quite
similar to that seen in the 10th chapter of Gitā when Arjuna made a similar request.
Almost the same names of Vibhooties are found revealed in Bhāgawatam.
The conceptual part of that query on the ‘bhavas’ seems to have been tersely
replied by Shri Krishna in verses /11/23/58-62 was just discussed, but without
relating it to the original query of 7 chapters back. The commentaters did not point
at this connection. The reply finally seems to have been given, but much after
listing the Vibhooties, discussing system and practices of ‘Varna-ashrama Dharma’,
types of yogas, concepts of reincarnation, law of karma, etc from chapters 16 to
22. Thereafter Shri Krishna narrated unhappy turn of events in past in the life of a
Brahmāna and his own efforts of himself reasoning out the answer, after deeply
contemplating on the ways of getting liberated. He concluded that the ancient
Maharshis (“Poorvatamair-maharshibhihi” of /11/23/58) had sought to have the
‘Parātma-nishthā’ (to get blessed with Parātmā-yoga) in order to get established in
Brahm and (eventually) to get liberated!
Was God then pleased with such ‘bhavas’ of those ancient aspirants (say graced
them with Parātma-yoga) so that they may strike roots in His Brahm level of reality,
and perhaps get entitled to be termed ‘Brahm-rishies’ of scriptures? Shri Krishna did
not reveal that. He only hinted that ‘Parātma-nishthā is either the same as Brahm-
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nishthā; or that the former will eventually lead to latter state – before the liberation
can take place (/11/23/58-62)! This part of discussion seems to imply that the
concept (‘bhava’ of /11/16/1-5) of becoming Parātma-nishth was known at least
to some extrent to the great ones of ancient past, along possibly with the truth
about existence of Parātmās at Brahm level of reality. This was inferred from the
text of Yoga-vāsishtha (ref earlier discussion).
Again, could they also have likewise known, with whatever clarity (ref discussion
on Adhyātma Rmāyana and this text) that Partāma-nishthā only meant getting
connected spiritually with Parātmās located at Brahm level? Was this concept
known to some other aspirants also in order for them (like Brāhman of /11/23) to
have inwardly developed an urge to be similarly linked up with Brahm? One more
thing is not made clear: whether ‘Parātma-nishthā’ will instantaneously lead to
one’s getting ‘Brahm-nishth’ (getting established in Brahm)? Tāratam implies from
view-point of a Brahm-srishty that grace of Parātma-yoga, as defined here, would
not lead to its spirit getting instantaneously established in Brahm (via a Parātmā).
That would happen only ‘eventually’, allowing for an inevitable time-lag between
the moment when every Parātmā was deluded and that when she would shed the
delusion – oddly enough, as a consequence of the grasp of highest spiritual truths
she gathers during delusion!
From view-point of a downward linked Parātmā, it would be both: instantaneous
as also eventual: almost instantaneous when reckoned in terms of a Parātmā’s
Aksharāteeta existence (awareness of that Loka); but ‘eventual’ if considered in
terms of time as it would be experienced in delusions of existing in Kshara Loka. As
per several unambiguous statements of Tāratam, every Parātmā would have
experienced thousands of years of existence at Kshara level within the minutest
fraction of a moment as it is experienced at Aksharāteeta level. Such a scenario
exists on account of vast difference between what we term as ‘time’ – as it is
experienced in different levels of His reality.
Let us now consider view-point of a Brahm-yogayukta-Ātmā. Its spiritual potential
receives a quantum jump after getting linked with a Parātmā. Before that link-up it
had to be content with either being in a deluded state of identification with some
Kshara Jeeva; or when its earlier delusion was shed, in its original awareness of the
Akshara level. Yet it was in no way able to get rid of that propensity (altogether) of
getting repeatedly hooked up to miserable delusions of Kshara existence. The link-
up with a Parātmā as if makes it strike a spiritual root at Aksharāteeta level to instill
in it a potential to completely get rid of that ‘propensity’. In the scheme devised by
Purushottama, the Brahm-yogayukta-Ātmā would shed that ‘propensity’ altogether
– but only after its deluded existence in Kshara Loka is shed for ever after period of
‘Jāgani’ is over (after all the 12000 Parātmās collectively awaken)! Thereafter it
would experience for ever only the bliss of Aksharāteeta Loka (through its earlier
linked Parātmā) – and never again the miseries of Kshara experiences! Gitā/5/21
seems to point at this happening (after the period of Jāgani is over).
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Those blissful experiences of 12000 Brahm-yogayukta-Ātmās would naturally get
made available to Samashty consciousness of Akshara Purusha in which they
would continue to exist in Akshara Loka, but in its highest Upa-Loka, says Tāratam –
even after the collective awakening of that many Parātmās is over. That would
satisfy for ever the earlier curiosity of Akshara Purusha concerning what blissful
happenings keep on taking place in Aksharāteeta realm. Tāratam categorically
states that Akshara Purusha was unable to do so in past; but now, after the period
of Jāgani is over in our Kshara Brahmānda, that curiosity or desire of of His shall
then be fulfilled for ever! The wonderful scheme of Purushottama, of establishing
the spiritual link-ups of selected 12000 Ātmās with that many Parātmās is expected
to remove the earlier handicap of Akshara Purusha! But it would happen only after
the period of Jāgani is over in our Brahmānda.
All the Parātmās would have by then satisfied their curiosities concerning what the
pain and misery of Kshara existence was like. Their Lord had warned them of such
a happening before consenting, very much grudgingly though, to let them have
that experience (by deluding them). Thereafter, says Tāratam, Parātmās would be
only too glad to resume their blissful existence in Aksharāteeta Loka. Tāratam in
fact articulates not one but two great ‘causes’ – an ardent desire on part of the
Akshara Purusha on one hand to know what keeps on happening in Aksharāteeta
Loka; and of that of all Parātmās on the other, to experience Kshara existence.
Both these causes emanated at higher two levels of reality, yet His methodology of
satisfying those curiosities/desires called for ‘an unprecedented,’ almost a ‘direct
intervention of both those levels’ in affairs of our Kshara Brahmānda. It took place
in present cycle of four Yugas (‘Cahturyugi’) of Vaivasvat Manwantara of the (our)
Vārāha Kalpa, by the end of Dwapar Yuga and it has spilt over to our Kaliyuga. It
would end only after our Kaliyuga ends and Satya-yuga of next Chaturyugi is
heralded.
2.13 Change-over to New Age
In response to queries of king Parikshit who ruled firmly with tenets of Dharma as
stipulated in scriptures, the sage Shukadeva can be seen to have given in last
(12th) Skandha of Bhāgawatam certain prophecies in respect of future happenings
relating to those who would rule India following him (starting from his descendents)!
Shukadeva said that evil forces of Kaliyuga (it had already set in during his lifetime)
will keep on gaining dominance after his death over conscience of both, the rulers
and subjects, emphasis on ethics and morality would be on downslide, etc. Now,
Parikshit had battled with such forces all his life, so his concern over how accent on
Dharma would deteriorate as Kaliyuga advances – as also the manner in which it
would get re-established finally – is quite understandable. Shukadeva provided in
chapter/12/1 even the names and accounts of some future kings, even durations
of rules of their dynasties (even number of generations), etc for thousands of years
of worsening Kaliyuga! After outlining the worsening Indian scenario in times of
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Kaliyuga in verses /12/2/1-16, Shukadeva even outlined in verses 17-24 how in
some distant future the divine acts of Kalki would put to an end the Kaliyuga!
Such a changeover has per necessity got to be spectacular, as the earlier three
Yugas were related to ‘gradual’ decrease in accent on Dharma (from its best
enforcement in previous Satya-yuga) over very long periods of time. The coming
changeover on the other hand requires re-establishing the Dharma, from the
lowest level of enforcement to the highest – at a substatntially faster pace! In such
a backdrop Shukadeva (esoterically) revealed even the name of horse (verse 19)
that Kalki would ride as “Devadutta”! This ‘horse’ is contended by this auther to be
none other than Sat-guru, Shri ‘Devachandra ji’ (followers of Mahāmati Prānanāth
have not made this speculation though), as seen from their published literature. The
reason for it could be that ‘Devadutt’ is said in the text to be a ‘horse’. This example
suggests, in this auther’s opinion, what pains scriptures take to hide their mysteries,
particularly when it comes to prophecies.
Then in verses 37-38 is narrated the role of ancient yogis “Devapi” and “Maru” who
would arrive in future as directed by Vāsudeva (Shri Krishna) to re-establish the
ancient ‘Varna-ashrama’ Dharma (‘codes of conducts’ to be followed by those
belonging to four different ‘Varnas’ in various stages of their lives). Commentaters
of Bhāgawatam have not connected up the two prophecies (only 20 verses apart,
in the same chapter too!) relating to the manifestation of Kalki seated on a horse
named ‘Devadutt’ and to ancient yogi ‘Devapi’. Followers of Mahāmati Prānanāth
believe that their Sat-guru was none other than a later reincarnation of “Devapi”,
based mainly on a hint provided by a Beetak contributed by Shri Laldas, one of the
twelve very close disciples of Mahāmati Prānanāth. He hed composed the quite
voluminous Beetak almost immediately after Mahāmati Prānanāth left his body.
As per prevailing understanding of Bhāgawatam, the manifestation of Kalki would
take place only towards end of the life-span of Kaliyuga of 432000 years duration,
commencing from the time of departure of Shri Krishna from our world for His
eternal abode. As is generally known, He departed only over 5100 years ago,
leading to a common belief that said divine intervention of Kalki (and also perhaps
of two yogis Devapi and Maru) would take place only after over 426,000 years! In
this backdrop, the question that needs to be answered is this: How would those
who connect up later with Tāratam (in coming centuries) – and also having a belief
in statements of Bhāgawatam – accept that changeover period from Kaliyuga to
Satya-yuga (and also process of awakening Parama-hamsas to their highest
spiritual potential) had already begun in the 17th century and would even end 1200
years thereafter?
We first need to grasp that it was Bhāgawatam that became instrumental in
awakening a Parātmā spiritually linked with Sat-guru through whom manifested for
first time the truths relating to Aksharāteeta level. That text is projected by Tāratam
as a sort of coded message from Purushottama for the Parama-hamsas (its Brahm-
srishties), the likes of Sat-guru spiritually linked up with other Parātmās. It says all
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the ancient scriptures had originated from the Purushottama and reveal truths
regarding some level of His reality or the other. Then it also says that life-span of
Kaliyuga has got drastically reduced from 432,000 years due to ferocious pace of
evil tendancies it unleashed in the hearts of mankind.
Tāratam only briefly says that was given esoterically in Bhāgawatam while giving
out vastly differeing outer limits of life-spans of Jeevas as they appear in different
Yugas. For Satya-, Tretā-, Dwāpar- and Kali-yugas respectively, these limits are
given in it as: 100,000, 10,000, 1000 and 120 years (last limit is given in some
Puranas as 100 years)! Is there any relation between these life-spans and those of
Yugas themselves? As for latter, Tāratam only says it happens due to mankind not
following the tenets of Dharma to fullest extent, as might have been done in Satya-
yuga. It was followed in reducing extents in subsequent Yugas. That may account
for such a dramatic reduction (as has perhaps been indicated esoterically in text)
in maximum life-spans of mankind in different Yugas! An unsuccessful attempt was
made to work out if any formula emrges to assess extent of reduction in life-span of
Kaliyuga as given in Bhāgwatam. Was it left only to God’s judgement to decide on
when, and in what manner to herald the coming, most glorious, spiritual age? Bible
too seems to suggest that, as would hopefully be seen from later discussion.
2.14 Efficacy
Certain esotericity seems to be present even in Bhāgawatam’s Mahatmya portion
while disclosing the time when its efficacy in fighting the maliciousness spreading
in Kaliyuga (and bringing about the changeover to next Satyayuga) would get
demonstrated in India. The legendary Sanakādi are said to have done it to
convince Nārada and several great sages who had gathered on the bank of holy
river Ganga (Ganges) at Haridwar. Narada had once visited India (verses 1/25-26
of Mahatmya) when 260 years of Kaliyuga had elapsed (verses 1/28-36 and 6/94-
6), when Hindu temples and places of pilgrimage were being destroyed/defaced
by ‘Yavanas’ (invaders of other than Hindu faith). It would have happened about
4850 years ago (5100 minus 260 years) or 2840 BC. But history of India reveals that
such incidents indeed took place, but only in last 1000-1500 years (not earlier than
500-1000 AD). That animosity against religious sentiments of Hindu faith continued
till days of Moghul rule in India ended around middle of 19th century AD (India
became independent hundred years thereafter).
We may not be able to cite reference of any religious literature saying that
Bhāgawatam’s efficacy had actually been demonstrated so very conclusively as is
stated in its Māhātmya portion. It did happen; but only in lifetime of Sat-guru in the
year 1618 AD, as has been exhaustively narrated in several Beetaks composed
around the end of 17th century by disciples of Mahāmati Prānanāth! Unfortunately,
this fact is not known today outside of the Pranami Samaj. It is not found recorded
in any religious literature of last three centuries read by the masses. Hence they are
not aware at all of this momentous happening when a Parātmā named “Sundari”,
linked up with the Satguru, was awakened – and that in turn initiated the process of
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awakening of other Parātmās too! It happened after 14 years of dedicated efforts
(with great devotion towards Shri Krishna), as elucidated in Beetak literature, of the
Satguru in grasping the intents of Bhāgawatam. The Purushottama appeared
before him, obviously in his highest state of consciousness and revealed the
highest spiritual truths relating to present delusion of Parātmās, etc.
It is amazing that such a happening that stirred up thousands in Gujarat and few
other states of India should have remained practically unknown even in those
states. In retrospect we can only say God had willed it that way. The voluminous
Beetak of Shri Laldas has been traditionally recited in all Pranami temples (there
may be dozens of them in India!) in a particular month, every year, for last over 300
years! A few million persons of Pranami community can recall that episode by
heart. So, accepting that it did happen, is it then possible that said Mahatmya of
Bhāgawatam purposely misled its readers, about the time of demonstration of
efficacy of Bhāgawatam, by saying that it took place much earlier than it factually
did – though perhaps intended by the Sat-guru himself – in 1618 AD? Was it done to
keep alive the interest of all spiritual aspirants focused on efficacy of Bhāgwatam
(like all Mahatmyas do in respect of their texts) for thousands of years?
If so, then it seems to have served the purpose in case of the satguru, the Parama-
hamsa (and also partially for thousands of others who would have appeared
before him), for whom the text was especially composed! As per Tāratam, precise
time of such a stupendous happening was intentionally kept a closely guarded
secret in His divine dispensation for present times. About the mismatch in times
given by Bhāgawatam and what history gives out today: It can be explained only
by a categoric statement of Tāratam that scriptures often reveal ‘future’ events
(prophecies) as if they had already taken place in ‘past’! The religious literature
often seems to lament that precise dates of future happenings are not clearly
revealed in scriptures. Anyway the said mismatch does raise yet another
conjecture on ‘place’ (Haridwar) where efficacy of Bhāgawatam is said to have
been demonstrated some 4850 years ago by Sanakādi.
Mahamati Prānanāth is said to have convened a congregation of several religious
heads, representing different schools of philosophical thought, in the year 1678 AD
at Haridwār. Timewise, the event took place after the Parātmā, “Indrawati”, linked
with him had awakened. By that time thousands of divine verses of Tāratam had
already manifested within his consciousness with the efforts of his Sat-guru (and of
course latter’s awakened Parātmā ‘Sundari’). Thereafter, till he passed away in
year 1694 AD, about 1000 more verses (out of a total of 18758) manifested, directly
through his Parātmā, “Indrawati”. Anyway, those heads of Hindu sects had
gathered at Haridwār on an auspicious occasion of ‘Kumbh Mela’ then held in
Haridwar (It is traditionally held in rotation at different holy places) to take dips in
holy river Ganges! Mahāmati Prānanāth had then explained to them the tenets of
Tāratam Vāni. No record of even this episode is found in religious literature (other
than in the beetaks).
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The wisdom of Tāratam that manifested in Mahāmati Prānanāth is said to have
emanated from two Parātmās, linked with him and also his Sat-guru. We can not
really segregate the contributions of either these two personages, or even their
Parātmās. Perhaps that is why all Beetaks have followed a practice of beginning
their narrations with the appearance of Sat-guru in world, and ending only with the
disappearance of Mahāmati Prānanāth! Their personalities can not be separated
from one another. Even verses of Bhāgawatam/12/2/37-8 have talked of the two
ancient yogis, Devāpi and Maru, almost in the same breath (and Shri Laldas has
hinted in his Beetak that those two were the same as the two personages whose
biography he was giving out).
Tāratam often says that Bhāgawatam was a message that the same God had sent
for them in ancient past. The former however states in a verse that manifestation of
Kalki would take place a person, named “Vishnuyasha”, who would ride a horse
named ‘Devadutta’ to perform such divine deeds as would finally end the
Kaliyuga. The followers of Mahāmati Prānanāth could be in a sort of fix: who out of
their two personages is that Bhgāwatam’s Avatāra of Kalki? Based on what
Tāratam says, it is propounded here that all 12000 Brahm-srishties would witness the
manifestation of Kalki (Purushottama) right within their hearts, as their linked up
Parātmās awaken one by one during the period of Jāgani to re-unite with Him, the
Ishwara of all three Lokas. Although He dwells in Aksharateeta Loka, He remotely
governs the Vyashties of Akshara and Kshara Lokas; and seems to have likewise
made arrangements to let at least some of them, have only a ‘remote’ experience
of union with Him (through their linked up Parātmās).
It is really the feat of remotely experiencing the Purushottama (manifestation of His
experiences in the hearts of Brahm-srishties) that seems to have been termed in
Bhāgawatam as ‘manifestation of Kalki’ in our world. It happened for the first time
within Sat-guru in year 1618, and later in 1678 AD within Mahāmati Prānanāth.
Quite a long, 1200 year period was provided in His scheme for those happenings to
take place with all Brahm-srishties. But its progression seems to have got slowed
down, almost ‘halted’, for over 300 years, for whatever reasons! The message of
Tāratam has not spread to even a minute part of India by year 2012, leave alone to
rest of the world. This leaves only 866 years from 2012 to demonstrate the
effectiveness of His scheme in respect of all the Brahm-srishties. Some of them are
bound to appear in other countries too. He can be relied upon to make His
prophecy concerning the period of Jāgani come true.
Again, the unprecedented nature of such happenings is not limited only to our
‘Bhoo’ Upa-Loka (our ‘world’). It has within its purview the entire Kshara Brahmānda
consisting of all 14 Upa-Lokas, particularly the highest four where the most evolved
Jeevas are said to reside (they too would appear in our world in due time). That is
perhaps why Tāratam says, most divine Aura (its ‘Noor’) shall spread to all the 14
Upa-Lokas through every Brahm-srishty, as and when its linked up Parātmā
happens to awaken. But the present world scenario may justifiably seem be quite
depressing to spiritual aspirants. A hope was indeed kindled in this auther by a
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divine Bhrigu Samhita reading he received in end of 2000 AD. In present context its
contents, and also of several subsequent readings can be briely be summarized as
ollows: Time is not far away when three centuries-long slow-down in progression of
awakening remaining Parātmās would end and it would gather pace!
Those readings pointed out that the message of Tāratam is bound to spread in the
world in coming times. Its intents would then be grasped by requisitely evolved
persons and the said almost halted progression would be put back on track. That
can be said to have actually begun in a small way when the decade of 1980’s saw
gradual (printed) publications, one by one, of all 14 books of Tāratam Vāni along
with translations and commentaries. That phase was over a few years back. Still
collating with scriptures and publicizing the research finding has to gather pace.
This auther connected with Tāratam Vāni in the year 1995 and was fascinated. With
passage of time that fascination kept on increasing. It was then found that Tāratam
had itself hinted clearly at a certain slow-down (but without specifying its duration)!
But no one could have guessed it would be three long centuries long! It certainly
was comforting to know from an independent, prestigious source of Bhrigu Samhita
that the said progression would gather pace in coming decades.
It is implicit in those readings that some spiritually evolved Brahm-srishties could
have reincarnated in 20th century and that the remaining ones would keep on
doing so at regular intervals during the remaining period of Jāgani. If it did not so
happen, that period would gradually get depleted, leaving lesser and lesser time
for remaining Parātmās to awaken! Who knows what newer means would then be
adopted by God to awaken His beloved Parātmās? He might even reveal in other
parts of the world some more spiritual truths to augment more directly the
scriptures prevalent there! Such kind acts on His part would certainly be welcome
by all spiritual aspirants who are dismayed at the present religious strifes cropping
up in the name of religion! This atmosphere is not surely conducive to their seeking
inspiration from scriptures other than perhaps of their own faith. In that backdrop
an effort was made to search if Bible contained any clues on when the worsening
times (Kaliyuga) would come to an end.
2.15 More Biblical References
Jesus was seen to have revealed in clear terms some 2000 years ago that God had
planned to cut short the period of horrors. That ‘period’ seems almost pointing at
present and coming times of weapons of mass destruction, even good people
turning away from adherence to scriptures and also the increasing fury of Nature.
But what is the provocation for such a direct intervention, if mankind has deserved
all that owing to its own evil deeds? Bible says He would do that to save good
people – particularly His children (Brahm-srishties, refer earlier two discussions on
Bible) – from having to suffer those horrors, for too long. This presents yet another
viewpoint relating to His divine Plan to cut short the otherwise 432,000 year-long
Kaliyuga of Bhāgawatam as also the above discussion on its Mahatmya!
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It is quite clear from Mark/13 that God had a plan to cut short the duration of
horrible times essentially for sake of those who are dear to Him. In words of Jesus
Christ (verses 19-20): “For the trouble of those days will be far worse than any the
world has ever known from the very beginning when God created the world until
the present time. Nor will there ever be anything like it again. But the Lord has
reduced the number of those days; if he had not, nobody would survive. For the
sake of his chosen people, however, he has reduced those days”. It was a part of
such plan that in order to put an end to a steep downslide in world affairs, God
would also again send His son, Jesus Christ, in world (It is understood that Holy
Quran too points at this). Tāratam refers to that statement and even ties it up with
happenings related with the Satguru!
Jesus also draws a clear line of demarcation between false prophets, those who
perform miracles to impress the masses, etc and those who who are the ‘chosen’
people of God. In verses 21-23 Jesus confides to his disciples: ”Then, if anyone says
to you, ‘Look, here is the Messaiah!’ or, ‘Look, there he is!’ – do not believe him. For
false Messiahs and false prophets will appear. They will perform miracles and
wonders in order to deceive even God’s chosen people, if possible. Be on your
guard! I have told you everything before the time comes”. In next two verses [24-
25] Jesus made a very significant prophecy: “In the days after that time of trouble,
the sun will grow dark, the moon will no longer shine, the stars will fall from heaven,
and the powers in space will be driven from their courses”. Such events have not
occurred yet, but some psychics predict such events (like sudden tipping of axis of
earth’s rotation). Three earlier verses [21-23] warn us of dangers of prophecies: How
miscreants may use them to deceive others! Is it why these are worded vaguely?
Then Jesus spoke about his own return in verses 26-27: “Then the Son of Man will
appear, coming in the clouds with great power and glory. He will send the angels
out to the four corners of the earth to gather God’s chosen people from one end of
the world to the other”. Does ‘coming in clouds’ possibly refer to his (baffling) re-
appearance among the followers of other than Testaments, even of Quran – the
scriptures of ‘Qateb’ stream, as Tāratam terms them? Tāratam seems implying as
such! When exactly such unprecedented happenings would take place? Following
words of Jesus [Mark/13/32-33] are so very relevant to topic of present discussion:
“No one knows, however, when that day or hour will come – neither the angels in
heaven, nor the Son; only the Father knows. Be on watch, be alert, for you do not
know when the time will come”.
To hint at who are dear to God, who belong to His Kingdom, what wonderful
happenings will take place in future, etc Jesus explained his parable of weeds in
Matthews/13/37-43. Jesus said, ”The man who sowed the good seed is the Son of
Man; the field is the world; the good seed is the people who belong to the
Kingdom; the weeds are the people who belong to the Evil One; and the enemy
who sowed the weeds is the Devil. The harvest is the end of the age, and the
harvest workers are angels [37-39]. Just as the weeds are gathered up and burnt in
the fire, so the same thing will happen at the end of the age: the Son of Man will
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send out his angels to gather up out of his Kingdom all those who cause people to
sin and all others who do evil things, and they will throw them into the fiery furnace,
where they will cry and grind their teeth [40-42]. Then God’s people will shine like
the sun in their Father’s Kingdom. Listen, then, if you have ears [43]!”
All that is going to happen during ‘end of the age’ as Bible calls it, termed here as
‘change-over period to next Satya-yuga’! We need to correlate Bible’s statements
with what is discussed here regarding ‘Ātyantik Pralaya’ of Parama-hamsas (the
Brahm-srishties of Tāratam) when Kalki would manifest in them by end of Kaliyuga,
during the period of Jāgani. Is Bible’s ‘end of the age’ same as that of ‘Kaliyuga or
of period of Jāgani’? The 43rd verse clearly says that God’s people – Brahm-srishties
– would ‘shine like the son in their Father’s Kingdom’. Does it esoterically relate to
their being instruments of spreading in world the most divine Aura of Aksharāteeta
level? In the humble opinion of this auther, the above statements of Bible sure
corroborate those of Bhāgawatam and also Tāratam Vāni. What Jesus said to the
Jewish authorities in Jerusalem, on an occasion of some religious festival, about
the future times pertains to ‘our present times’!
The Jewish authorities were critical of Jesus healing someone on a Sabbath, refer
John/5/17-8. Jesus said “My Father is always working, and I too must work. This
saying made the Jewish authorities all the more determined to kill him; not only
had he broken the Sabbath law, but he had said that God was his own Father and
in this way had made himself equal with God”. These later verses [25-29] are
particularly relevant to topic under discussion. “I am telling you the truth: the time is
coming – the time has already come – when the dead will hear the voice of the
Son of God, and those who hear it will come to life [25]. Just as the Father is himself
the source of life, in the same way he has made his Son to be the source of life [26].
And he has given the Son the right to judge, because he is the Son of Man [27]. Do
not be surprised at this; the time is coming when all the dead will hear his voice
[28] and come out of their graves: those who have done good will rise and live,
and those who have done evil will rise and be condemned [29]”.
2.16 New Age: Evolving Clarity
The scriptures discussed earlier seem to present an evolving perspective in terms
of clarity they provide on two separate issues. First one relates to spiritual truths
pertaining to highest level of reality and how it can be realized by mankind.
Second one relates to their prophetic statements about when it could be realized
by at least some evolved human beings. As for spiritual truths, we have already
reviewed some welknown scriptures and a few more like Mahabharata and
Upanishadas would come up for discussion in next chapter. We may now attempt
a brief summary of prophecies: how vaguely or otherwise these were given out in
past, particularly regarding unprecedented nature of the change-over period to a
glorious New Age to be characterized by comprehensive understanding of His
reality. It is natural indeed for spiritual aspirants of the present to possess a curiosity:
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How did the same God lead them gradually, from time to time, while executing His
divine plan to reward them.
We saw while discussing Yogāvasishtha how casually the revered sage Vasishtha
is said to have mentioned to sage Kakabhushundi that he would keep on returning
to world, time and again, but only upto the ‘Vaivasvat’ Manwantara (that we are
presently located in). The underlying purpose of his said visits would surely have
been to impart spiritual truths to mankind, in keeping with demands of times. His
very last visit could have been in Treta-yuga of our Chaturyugi. We also saw that
information he then furnished, as recorded in the text, perhaps was a replica of
what he had done in most ancient times (in beginning of first Parardha). But he did
not disclose at that ancient time that there shall not be left any need for him to
appear again to furnish similar truths. Why? Because all augmenting truths would
have been furnished (via Tārtam Vāni?) in our Manwantara – after the last time he
gave discourse in our present Chaturyugi – which could enable a comprehensive
understanding of the spiritual truths to be developed by mankind? That could well
have been the case; put it differently, it is the best that this auther can make out of
his enigmatic mention of Vaivasvata manwantara.
Vasishtha also did not reveal (ref Sarga 199 of Nirvana Prakarana, Uttarardha of
Yogāvasishtha) the purpose why many great personages, Jeevan-muktas (those
who had realized their eternal Ātmās), reside in certain holy places, as if they had
were staying in some colonies of souls who too had evolved likewise (in their subtle
bodies?). Were they awaiting their turn to reincarnate at some appropriate future
time, to further evolve and later realize the highest reality (in Turyateeta states)
either during or ahead of the period of Jāgani, to thereafter get liberated (for ever)
from clutches of Māyā? This point is not clarified. He simply gave out names of holy
places those personages choose to inhabit. One of them, the ‘Kalapa-gram’, was
mentioned much later (recorded in Bhāgawatam/12/2/37-8) by Shukadeva as the
place where the two great yogis, Devapi and Maru (discussed earlier), were
residing then – 5000 years ago (when Kaliyuga had just commenced)!
Shukadeva had also prophesied then that they would reappear in world when the
Kaliyuga would be about to end. He also said, the two yogies would re-establish,
as directed by Shri Krishna (in its true spirit), the original ‘Varna-ashram Dharma’ –
meaning the one that Shri Krishna had Himself devised (Gita confirmsthis)! Since
Shri Laldas had hinted in his Beetak that those yogis were the two personages
whose biographies he was furnishing, efforts were made to find out about their
social and spiritual status as per the Puranas, etc – apart from the original spirit
behind the ancient Varna-ashrama system. It was further prompted on learning
that two centuries later, even some Theosophists held a belief that same two yogis
were the ‘Mahatmas’ (great personages) who had inspired them to found the
Theosophical Society, by way of preparing for a spiritual New Age! Whatever could
be gathered about them and the ancient system would be found in next chapter.
A highly significant thing that Vasishtha said to Shri Rama (recorded in 97th chapter
of the same Prakarana) was this: In different parts of world were prevalent many
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schools of thought and one of them related to those whom he called ‘Mlechchas’.
It is perhaps a reference to the beliefs that are based on Judio-Christian-Islamic
stream of scriptures that Tāratam terms as ‘Qateb’. He went on to described that
belief in following manner: After death the bodies of people are buried in the belief
that in due time God would either raise them and liberate, alternatively send them
to hell or heaven, depending upon their past deeds! He said there was nothing
wrong in those beliefs; they were appropriate to their cultures. What more,
Vasishtha even said that in countries, where such beliefs prevail, appear great
personages, who with their sun-like radiance (divine influence, Aura) enlighten the
hearts of people; hence their teachings too need to be followed!
The veracity of statement of Vasishtha can be easily verified by the readers by
referring to words of Bible reproduced en verbatim in earlier paragraphs.Did
Vasistha’s disclosure amount to a prophecy on what would be held as ‘beliefs’
after hundreds of thousands years among the followers of scriptures like Testaments
and Quran? Had such beliefs actually prevailed in those parts of the world, since
most ancient times of Vasishtha till date? The latter could also be true as we find a
most fundamental difference between what is propounded in the two streams of
scriptures: those of Indian origin and the ones that originated in West Asia (Qateb).
Indian scriptures talk of ‘life-after-life’ existence of human souls, while those of West
Asia (Qateb traditions) by and large speak only of ‘single life existence’ of humans.
Indian beliefs need stretching the imagination too far; while those of Qateb fall
quite wthin the range of everyone’s life-long experiences. These two streams of
beliefs could well have originated in most ancient times to be continued right upto
the times of Vasishtha in end of Treta-yuga (and till date).
We also can not rule out that it was a very remarkable prophecy of Vasistha, akin
to the one he made before Shr Rama concerning arrival in future of Shri Krishna
who would then declare Himself to be God (Purushottama). That prophecy came
true over 5100 years before present times (ref 15th chapter of Gitā). It could also
likewise have been a very remarkable prophecy pointing at beliefs that would
prevail later (based on Qateb stream of scriptures). Readers may refer to the words
of Jesus quoted en verbatim from the discourses of Jesus Christ to his disciples,
when Kaliyuga had advanced by 3100 more years. Jesus clearly talked of a New
Age hinting that changeover to it was not far off. He also prophesied that he would
return in those times. If we turn to Tāratam Vāni that got manifested in 17 th century,
we see it announces not only the beginning but also end of that changeover
period (apart from a seeming slow-down in process of changeover)!
We have discussed Gitā, Bhāgawatam, Bible and Tāratam. It is interesting to see
how their contents – in terms of both, spiritual concepts as also prophecies, have
progressively become clearer as the time of New Age drew nearer! It has to be
kept in mind that Jesus appeared when 3100 years of Kaliyuga had elapsed
already. So the statements of Bible can reasonably be taken as having attempted
to disclose some of the hitherto undisclosed plan of God, than was attempted by
Gitā or Bhāgawatam. With the same logic, Tāratam can be expected to have
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disclosed a little more of His plan in respect of the said change-over that is on way
presently, during the period of Jāgani, and when it would end. After all, the same
God (Purushottama) has revealed spiritual truths in past along with His plan to
evolve some deserving ones (out of the countless human beings) in future to the
highest possible level. Taratam says that explicitly.
With such a premise, we may expect Him to resort to revealing even more truths, if
and when required, in the remaining period of Jāgani in order to push forward His
divine plan. Gitā/15/15 provides us with a basis for that hypothesis in words of Shri
Krishna. He had hinted (Gitā/15/19-20) that aspirants need to concentrate on
grasping the truths relating to Purushottama principle. But He did not reveal that
those who succeed in that effort would be able to experience a part of bliss that
Brahm-yogayukta-Ātmās, with whom they were linked, would experience. He
does not seem to have done that based on His words recorded in Bhāgawatam.
Raasa-leela was enacted in the glorious creation of Yoga-Māyā by Gopies with
Shri Krishna – again without even a hint of the spiritual upliftment that must have
been provided to them in order to later enable their spirits to experience the bliss
of Brahm, Purushottama. It was also not revealed how Parātma-nishthā of great
personages would lead to being established in Brahm (Brahm-nishthā).
All that was left to be clarified after 47 centuries through Tāratam Vāni when the
time had almost arrived, as per His planning, to end the Kaliyuga! During the time
gap between Bhāgawatam and Gitā on one side and Tāratam Vāni on the other,
He seems to have disclosed, via the words of Jesus Christ that period of horrors
would be shortened by God so that His children would not be called upon to suffer
too much. He also chose to disclose via Jesus about Kingdom of God, how to
reach there, etc. But He did that in a cultural backdrop that was far different from
that in India, where people remained under an impression that end of Kaliyuga
was still very far away; after hundreds of thousand years. Then He revealed via
Tāratam that the life-span of Kaliyuga had been slashed down drastically due to
very pace at which it had unleashed its evil influence!
Above scenario has been presented to make few points. First one is that it can
indeed be useful to collate relevant information from various scriptures in order to
develop a more comprehensive understanding about God, the Purushottama of
Gitā/15/16-20 and His plan for mankind. Secondly, Tāratam Vāni can be reckoned
as yet another scripture. Next, certain urgency needs to be attached by aspirants
(of all faiths, located in different parts of the world) in making efforts to meet their
spiritual goals. God has decided to deliver highest spiritual rewards to them in a
predetermined time-span that would end in not too distant a future. They need to
gear up to claim those rewards by acquiring all available spiritual truths, from any
source they can lay their hands on.