हद पार बेहद है, बेहद पार अक्षर,
अक्षर पार अक्षरातीत, जागिये इन घर ॥

Beyond this perishable, timed and limited world exists indestructible, eternal and infinite, abode of Akshar Brahma. Beyond Akshar is Aksharatit, Wake up souls in this home.

Concept of Universal Religion

Concept of Universal Religion by Shri 108 Krishnamani Maharaj.
(1) One World Religion:
In the world at present there are over a dozen religions, each with scores of sects, and they all have their different scriptures in countless numbers containing the spiritual experiences from ages. In the Hindu faith itself there are 4 Vedas, 108 Upanishads, 6 Philosophies, 2 Historical epics, 18 Puranas, and over dozen books of Ethics and Tantras all in Sanskrit. The writings in many of them appear to contradict each other.
Similar is the case with hundreds of scriptures of other religions as well. Many scholars and preceptors have come forward from time to time to reconcile them but could not do justice with all of them; hence those scripures that could not be reconciled with one's own established views were either disregarded or ignored or even criticised vehemently.
For Mahamati Prannath, however, the case was different. Illumined by the integral knowledge (Tartamya-jnana) he actually saw and realised the hierarchy of the entire Divine Plan with his inner divine vision. In the illumination of the Divine Plan he discovered the relevance not only of the hundreds of the Hindu scriptures but also of several others of all the other religions, even those which originated in the semitic families such as the Quran, the Bible and the religious writings of the Jews. He, therefore, took upon himself the responsibility of presenting the synthetic form of the Divine Plan of creation and showing the relevance of the various conflicting texts of the manifold scriptures.
Hitherto the world was divided. People remained confined to their respective sects. When Buddha talked to people, there were Hindu Aryans, there were no Semitics, no Arabs and no Blacks to listen to him. When Christ spoke, he spoke as if there existed nobody else other than the Jews and Romans. When Mohammed preached, he preached to the Arabs, there were no Western tribes. But now the world has become small. The Hindus, Buddhists, Jains, Sikhs, Muslims, Christians all are here. To whom is one to talk to ? Earlier, possibly there was no need to talk about a Universal Religion; now the need exists, as he rightly says:-
"The Languages are different, ways of life are different and each one is puzzled by different names. But I have to address all as one humanity. Up till now the Lord willed us to play the game of plurality, but now the time has come for His will to unite the multiple forms of Religion into the universality of the Revelation".
Hence, One world Religion is needed; an integral knowledge (Tartamya-Jnan)is needed in which a synthesis of all religions could be possible. In future, religions will not be able to exist separately. Therefore, the great soul of Mahamati Prannath was needed to create a base for the religious man of the future who will neither be a Christian, nor a Hindu, a Muslim, a Buddha, a Taoist or a Parsee, who will be just religious. The time is now ripe for a great synthesis for a World Religion, it was never so before.
In fact all the religions are one and speak about the same Reality. But, still, when each of them claims to be unique and differs from the others, the extent to which it differs from others it is nothing but sectarianism. Sectarianism is the creation of the priest class. For example when ten persons while describing about something state four things in common and the rest six things in variance with each other, any wise man can easily decipher that these four common things are the real characteristics of the described thing and whatever else was stated contradicting others was only a subjective projection of the describer.
(ii) Riddle of Creation :
The Puran- Samhita and the Maheshwar Tantra of the Hindus state that in the beginning the soul desired to see the tragic drama of the world and hence the world was created by God for imparting them the experiences of pain and suffering. Both the Quran and the Bible have another symbolic language to describe the cause of creation. They say Eve ate the forbidden fruit, i.e. the fruit of knowledge and suffering, and they were expelled from heaven to this earth. In this symbol the Christians see the original sin, whereas the Muslims perceive the fulfilment of God's wish for the creation. Thus all these are symbolic descriptions of the similar experiences to highlight the esoteric point that the world has been created to show the souls the diversities of fleeting joys and infinite sorrows and those souls who, having realised this truth, aspire for divine bliss are chosen by God for giving them the experiences of His delightful Abode.
The expulsion of Satan from grace is an allegorial way to explain the esoteric facts in exoteric form. The initial loss of divine estate is dramatized as Luciferian rebellion or as an unsuccessful experiment in Eden. The Hindu scriptures, however, speak of the Absolute Brahman who in His blissful aspect of sporting assumed many forms of souls i.e. infinite centres of consciousness. One of such centres of consciousness is Akshar Brahman, He manifests Himself as the relative consciousness of longing, seeking His fulfilment in His union with the eternal bliss of the Absolute Brahman. Hence Akshar's existence is the separation in the Absolute love causing the emergence of plurality, ignorance and consciousness of pain." The result is the birth of this universe.
Thus we see how the different scriptures explain the riddle of creation in seemingly diverse ways but all conveying the same idea. Mahamati, following the tradition of the Puranas, gives full reign to human fancy and describes at length as to how Askhar Brahman in an urge to have this creation of multiplicity began to project a cosmic dream. In dream for a long time there was no light, there was no living organism, there were no Lokas and worlds of stars, there was neither light nor darkness. From this state of utter vacuum there emerged a cosmic egg, which ultimately vibrated into animation under the pressure of cosmic volition. Out of the cosmic egg there arose the Primordial Being, Narayan, also known as Mahavishnu. He became manifest as the cosmic consciousness of Ishvar and created the universe with all its fourteen planes of existence and their lords such as Brahma, Vishnu, Shiva and many others.
The world in which we live has its own mind and this mind is Brahma (Hiranyagarbh),the conscious totality of all cause and effect in the cosmos of Hiranyagarbh. The term Brahma comes from Brahman implying that Brahman is the source of not only Brahma of our Universe but also of Brahmas of all the infinite universes that emanate like sparks from the fire of Akshar's consciousness. The word Brahman means growth, and is suggestive of life, creativity and expanding joy that swell from moment to moment. Brahman is, therefore, that from which everything is born, that in which when born they live, and that into which they enter at their death.
Absolute Par-Brahman is the Reality that shines bliss. We may say that bliss, in the present intellectual understanding, is only the highest conceivable aspect of the Absolute reality by the thought of man. More than this, we simply cannot know, for the Vedas call the Bliss- body (Anandmaya Kosh), too, the last sheath that envelopes our soul.
Narayan is the diety of the cosmic egg which is the abode of creating energy of Maya. Absolute Brahman enters her fold along with His various centers of consciousness known as divine souls and enjoy blissful sports of worldly existence in human forms. The narration of Rasa-lila and Krishna -lila of the Bhagavat are the simplified expression in the human language of a far more formidable mystery, says Mahamati.
(iii) Hierarchy in the Absolute :
The Absolute Reality is thus conceived in Mahamati's philosophy as the Totality encompassing the graded existence of various levels of consciousness. Biologists say that our human body is composed of billions of cells each of which is a separate entity.Each cell has its own life span and it has its own heart and brain to receive the external sensation, though without knowing anything about the man whose body they form.
It means man is indeed a big habitation of billions of lives. Billions of men also form the individuality of some greater consciousness whom we may call gods. As a matter of fact, as we see the diverse manifestation of life in graded schedule in plants, germs, worms, birds, animals and men, the similar manifestations of graded existences of higher beings extend further. The mystics, the occultists and the religious leaders have spoken about them by classifying them into several planes or Lokas. Yoga Vasistha says that like the folds of plantain stem worlds within worlds exist ad infinitum, and are being created, even within an atom. Even as within the millionth part of a portion of a man, there are thousands of worlds experienced quite as real as ours, on the cosmic level also infinite worlds with their inhabitants exist interpenetrating one another and without knowing or disturbing one another. Because the rates of vibrations of their consciousness are sufficiently divergent, so much as the senses of one plane of consciousness is unable to respond to the impacts of others. These infinite number of worlds exist simultaneously superimposed one over the other.
The greater consciousness which is eternally creating, better to say, manifesting and expressing itself in the ever -changing (Kshar) forms of the infinite universes is designated as Akshar Brahman and the cosmic deity of each universe as Narayan or the Logos. All the beings of each universe originate from Narayan who is the Cosmic Mind. While Akshar's greater consciousness is the transcendental divine, Narayan is the cosmic divine; while the Absolute Brahman is the total reality, Akshar Brahman is the universal consciousness that sustains the worlds. The world exists in Akshar Brahman in the same way as a tree exists in a seed, similarly Narayan, the cosmic deity, exists as a seed from which emanates the universe.
Surprisingly, the Zoroastrian, Jewish, Christian and even Muslim's belief in seven planes of higher life and another seven planes of degraded life coincides in all its details with what we find in the Hindu Puranas about the fourteen Lokas of Kshar Brahmand. The Christians, Mohammedans and Zoroastrians believe in paradises of all kinds of higher enjoyments. The departed souls pass through the bridge Al Sirat. This bridge is finer than hair and sharper than the edge of a sword. The Hindus speak of Vaitarani river and the Zoroastrians call it Pul Chinavat. Those who have done good deeds will easily cross it. The evil-doers will miss their footing and fall down headlong into hell, which is gaping beneath them.
Howsoever poetic and figurative the description of heaven and hell may be, one thing stands out clear from all those descriptions that after the soul leaves the physical body, higher planes of consciousness indicate the progressive evolutionary march of the soul. The lower planes or hells are indicative of a state of complete separation from the Lord, where the soul fails to experience the light of His love and truth. Her consciousness is not illuminated and that is why she is said to be dwelling in a sunless world of Asuryaloka. All is chaos, darkness and torment due to the evil states enveloping the soul's consciousness.
When one passes from one plane to another, one does not acutally move in space. He simply changes the focus of consciousness, since consciousness has got different rates of vibration to correspond to different planes. In the physical plane one gets knowledge of the objects through the five sense- organs viz. eye, ear, nose, tongue and skin. Upon departing from this physical body the other sense organs correspond to the next plane that begins to function. In higher Lokas it is said that the soul's astral or causal body is equipped with an extraordinary power of seeing, hearing, feeling and knowing everything of an object instantaneously all together. The vibrations of consciousness continue to become quicker in higher planes and in each higher plane the soul develops a new and higher sense of knowledge. Indra, Varuna, Agni etc. are the lords of these higher planes. There are Karma-Devas and also many other class of superior beings. The time period is quite different. In some of the celestial planes a year of the earth passes off as a single day.
Brahma-lok is the farthest limit of the Kshar Brahmand, the cosmos. Having attained to it the souls become Lords and enjoy all kinds of powers and intense happiness. In the end of the cycle of creation they merge themselves in Akshar Brahman along with the supreme lord of creation. Mahamati says that the higher reality of Sat-Chit-Anand Absolute, however, transcends this phase of the reality of Akshar Brahman. The stream of Bliss-consciousness abides in two forms: fluid and solidified state. The Absolute is the solidified state of the stream of consciousness and is representative of the union in Blissful-Love. Akshar being the fluid state of the stream of consciousness is the separation in divine love and causes the emergence of manyness, ignorance and feeling of pain.
(iv) From Polytheism to Monotheism:
This vast creation is the Lord's book. We have to open up this book of creation and begin to see His manifestation in all the writings of the book. The Vedas say that we have to start with seeing godly love in our mother, father and teacher. For in them the divinity stands there as the embodiment of tenderness. The parents and the teachers are only the occasions and the symbols. The teacher gives us knowledge, he transforms us from animals into man. How great is his service ! If the presence of the divinity cannot be seen here, where else can we see it ? Therefore first let us read the Lord that is near, concrete and easy, and go on to the subtle and the complicated forms.
God manifests His divinity in natural objects. The Vedic seers who sing the glories of the dawn actually perceive the divine glow in the beautiful rays of the morning. "Oh Usha, the divine dawn ! you are the divine messenger sent to us by God". Clothed in such beauty, Usha expresses the divine presence in the dawn, in the sunset and in the sun and the moon. They see divine presence in the rivers and in the Fire (Agni) who hides like divine energy in all things and shines forth with the kindling. And the animals that serve us ! Mother cow, how full of tenderness and how lovely ! And is the serpent despicable ? No, the power of the Lord also shines through him. He is like a sage living in solitude. Pure, clean, bright and lovely he shines like a garland round the neck of god Shiva.
Divinity, as the Upanishads proclaim, is thus present in all the forms of creation. We should train our eyes to see its sport everywhere like a Nature-lover artist. Once we have learnt to recognise the Supreme in the lively forms inspiring us at every moment, we shall gradually begin to see that every drop of water and every grain of sand is filled with the divine beauty and grandeur.
God has been conceived in multiple ways in the history of religious thought. Firstly, He has been thought to be a creator in the sense of a painter. This is semitic approach of a devotee's heart which glorifies the Lord and prays to Him day in and day out. Another way of looking at God's magnificence is in the sense of a dancer. This is the eastern approach, primarily of the Taoist, the Buddhist, and the Vedanti schools of thought, to whom He is not a creator but a blissful creativity. Maya is His dancing posture. The animals are a dance of that divinity. The trees are a dance of divinity. Humanity is also a dance of divinity, reaching the higher peaks of dance of bliss. Instead of saying God created the world, the eastern mystics would rather say that God is life and is creating the world. He is ever creating. Otherwise how do the trees go on growing ? How do the flowers go on blooming ? Every moment the life is being renewed. Every instant fresh life is released. Thus Godly intelligence is being renewed. Thus God is intellectually conceived in terms of life- energy, surging forth, waves upon waves, non-ending in His creativity and intelligence.
In Mahamati we find the synthesis of the concepts of God; the dualism at first fuses in the monotheism and then through his creative monism (Sva-lila-dvait), he presents a new blend of philosophy of Tartamya, the Integrated Knowledge in which every notion of God, in whatever form revealed to any man on earth, finds a new meaning. Thus distinguishing between the two concepts of deity and divinity, we can say that deity is God personified, and divinity is God idealised. Deity has never been manifest on the physical plane except in the heart of man, but divinity has manifested in the physical form of prophets and Avatars. Man cannot think of man being fully God nor can man think of God being fully man. Therefore, what we can say is that divinity is reduced God and enlarged man. Divinity is the expansion of the human soul. It is like the seed of intelligence and beauty that grows in the heart of a flower.
(v) Avatarhood and Divine Guidance.
Krishna Says that He from time to time, wears the matter apparel and appears as a great Master to remind the ignorant of the great Truth in every age (Yuge-Yuge) i.e. in every country and every community. This seems to be the inner doctrine of the Christian incarnation, too. In its Trinity the Father is above in heaven: the son Christ becomes Jiva;the Holy Spirit, cosmic Christ is that which makes them one and through which they communicate. For we hear of the Holy Spirit descending upon Jesus and it is the same descent which brings down the cosmic consciousness into the various one lakh and twenty four thousand prophets and divine souls, as described by the Muslim Hadis.
The term "Mohammed" has been used in Prannath's writings in two contexts : the one, when he refers to the prophet of Arab and the second, when he speaks of the Holy Spirit who descends or brings down the cosmic consciousness into the various incarnations and prophets. Mohammed , Jesus, Moses, Abraham, Noah and Adam are the special ones who bring down the divine messages in writing, just as the divine souls like Vyas, Shukadev and others have done for the Hindus. Krishna lays no exclusive stress on His one form only, for many Avataras have descended on earth, "Yuge-Yuge."
"Thou art the oft-returning most Merciful. To every race great Teachers have been sent. God hath not left any community without a prophet, warner and true guide. He sendeth Prophets to the ignorant and those misguided into evil ways." (Quran, 2.128;35.25;16.37)
"In every land of even barbarians, are there Saoshyanatas who have attained the great peace of the Universal Self. This Sovereign of the World, the Self of all, hath sent down righteous Prophets unto us to show us the right path." (Zoroastrian Gatha, 46.3;48.12;51.5)
There is a similar statement of Buddha in the Seven Baskets:
"After the death of each Buddha, his religion flourishes for a time, then decays, and is at last completely forgotten until a new Buddha appears, who again preaches the lost truth of Dharma."
So does the Bible remark, "God hath not left Himself without witness in any land."
"Teachers are sent", says the Quran, "to each race that they may teach it in its own tongue so there may be no doubt as to the meaning in its mind. An Arabic Quran is thus revealed that Mecca and the cities around may learn with ease the Truth put in the words they know. For had we made them in a foreign tongue they surely would have made objection thus -' Why have not these revealings been made clear ?"
If the Supreme Reality is manifested in infinite existences throughout time, then its special manifestation at one given moment and through the assumption of one single human form is but the free fulfilment of that same movement. If man can be made in image of God, God can also express His Absolute mode of being in and through man. An Avatar or a prophet is therefore a descent of God's power into man. He manifests from time to time to give Himself to mankind in blissful ecstasy of love and then feel His own entire sweetness in them.
The issue of divine guidance can be explained by the phenomena of light that has three principal currents : in the rear, nearer and farthest from the center. The current of divine light that runs in the rear is indicative of saintly inspiration, of that passive character which has widespread compassion and spiritual guidance of Masters.
The other current of divine light that runs farthest from the centre is the sign of divine power, of that divine glory which excels power, of that divine glory which excels others in divine attributes. Angels and Vibhutis who show gentle manner and constant self sacrifice with a desire to serve God come under this category. The long line of Avataras of the Hindus and even many other divine souls of other religions trace this connection of divinity with Godly attributes. All the divine souls have sometimes links and partial manifestations of those deities separately. Some claim to be the incarnations of Shiva, others claim to be the incarnations of Vishnu, and a few others claim to be the incarnations of still higher divine forces like Maha-Vishnu and Akshar Brahman.
The central current nearest to the centre which manifests Godhood and brings Godly messages is called a chief link with Purna-Avatar. Such a divine current has been directed to go into the world to set an example, to go through all the experiences of life and yet to retain that fineness, tenderness and spiritual guidance which keep the soul close to God for communication. The prophets and Avataras are sent to awaken man, just as someone who cannot wake up of his own accord in the morning is wakened by the alarm -clock. They are this alarm-clock. In the day the alarm clock is not needed, because it is day. The prophets and Avataras are sent during the night. Since it is a message of God, whenever it comes it does not fail to make a lasting impression on the souls of men. That is the very proof of its authenticity.
Christ gave his message to a few fishermen. Krishna, Buddha and Mohammed were also accepted as divine messengers by a very few persons in their times. yet they all had the message of God, and it was bound to penetrate into the hearts of the needy ones and leave its influence, ever multiplying and spreading, proving it to be the message of the Supreme. Otherwise, the sceptics may in doubt ask why, if God is omniscient, He does not guide the prople when the necessity arises. Therefore, when it came two thousand or a thousand years ago, it was His message, and if it came four hundred years ago, it would also be His message. And soon it will prove itself.
(vi). TARTAMYA : The integration of knowledge :
As many souls there are in the world, so many are their fancies and fantasies. Many look favourably at a certain teacher, whereas others do not. And there has never been one teacher in the world whom everyone regarded with favour, though the cosmic consciousness is one and the same. That has been the illuminating force in all the teachers-whether they are enlightened saints, or the attributory manifestations of divine light, or the prophetic revelators of divine messages. Mahamati says that one who could weave their pearls of wisdom lying scattered on the thread of unity can attain to that Supreme Brahmic consciousness and realise its true unity with the Absolute.
The spiritual ideal in man is something that touches the depths of every man's heart and he holds him as sacred. Krishna, Buddha, Zarathustra, Moses, Christ and Mohammed are the chief ones whom people have followed, loved and adored. If one were to ask which ideal one should hold, the simple answer could be: the one Teacher, the cosmic Consciousness who has been one sacred divinity behind all the World Teachers. Christ said, 'I am Alpha and Omega. I was before Abraham was born and I shall be after Jesus has gone.' This means Christ identified himself with all the divine souls who came before Jesus whether he was Abraham or Buddha or Krishna. That is why, he also said that he had not come to give a new law, but to fulfil the law. If books were sufficient, then the book of Abraham or earlier holy books of the Vedas could be sufficient, but it was not so because the mentality of man- kind differed at each period. One can pay tribute to each of them separately or to the One Absolute, in whatever form one likes best. Meditation, prayer, music, picture, light all have an effect upon a person. It is all a matter of temperament, so long as any form of worship does not turn into superstition.
The Jain's theory of May-be (Syadvad) stresses on one point that all the symbolic languages of the Reality are finite and limited in scope. Each offers an aspect of truth. Mahamati Prannath speaks of collecting all these finite aspects to make a synthetic whole (Tartamya Jnana) so as to arrive at an integrated knowledge of the World Religion comprising the experience of every seer, howsoever limited it may have been in its description. For its limitation shall find its meaning in the synthetic whole, without which it may hang in air in isolation.

Shri 108 Jagadguru Krishnamani Maharaj