seventeenth century revelationsvidur also enquired, among other things, about how vārāha kalpa was...

Seventeenth Century Revelations

© Copyright – Do not Copy of 69 Author: K C Vyas

Seventeenth Century

Revelations

A Research Thesis on Shri Pran-Nathji’s Divine Wisdom

(Tāratam Vāni)

Chapter 3 Mysteries of Tāratam

Author K. C. Vyas, Delhi, India



TABLE OF CONTENTS

Chapter 3 Mysteries of Tāratam .............................................. 113 3.1 Kumaras and Kumarikas ............................................................... 117 3.2 Paratmas: The Eternal Brides ......................................................... 121 3.3 Allegoric Wedding of 12,000 Atmas ............................................... 129 3.4 Yogamaya: More references .......................................................... 136 3.5 Eight Bhists of Taratam ................................................................ 140 3.5.1 Vaikuntha or Malkoot .................................................................... 150 3.6 Testimonies of Upanishadas .......................................................... 155 3.6.1 Prashna Upanishada ..................................................................... 157 3.6.2 Mundak Upanishada ..................................................................... 158 3.6.3 Atmavan; An Ishwarsrishty ........................................................... 166 3.6.4 Atma in Mandookya Upanishada .................................................... 167 3.6.5 Atma in Taittiriya Upanishada ....................................................... 168 3.7 Varnas: Bhrigu's discourse To Bharadwaj ....................................... 173 3.8 In Retrospect ................................................................................ 176



Chapter 3

Mysteries of Tāratam It is interesting to see what little Bhāgawatam had said on various types of ‘Sargas’ – happenings relating to creation of animals, plants, mankind, etc – in beginning of our Vārāha Kalpa. It would be relevant when reviewing later what Mahābhārata has given out on a similar topic. We see in 60 chapters of Bhagawatam/3/5/33 upto /4/1/31 that the sage Maitreya responded to all queries of Vidur, a prominent character of Mahābhārata text and a great devotee of Shri Krishna. Vidur was overjoyed to know that Shri Krishna had remembered him, when He was just about to depart for His divine abode; and had even asked Maitreya to pass on to him the spiritual truths He had revealed to Maitreya. It is seen that Vidur took full advantage of that opportunity to get enlightened on several points. He began by asking (verses /3/5/3-5): How should devotees worship Shri Krishna, Ishwara of all three Lokas, so that the divine truths about His Swaroopa (His real ‘self’) descend within their hearts to thereafter enable them to have His direct experience? Vidur also enquired, among other things, about how Vārāha Kalpa was created. He was told that Brahmā of our Kshara creation could not succeed (even after several attempts) to create next Kalpa after duration of his previous night was over (like he was able to do in past). Chapter /3/9 says, Brahmā, frustratated with his loss of power to create next (our present) Kalpa then worshipped ‘Purushottama’ in Samādhi to find out reason for such a happening and, if possible, to get reinstated with those powers as His ‘Yoga-nidrā’ was over (verses18-22). But whose ‘Yoga-nidrā’’ (dream or deep sleep?) was it anyway: his own or that of Akshara Purusha (present behind him)? Tāratam reveals this quite sketchily, but was elucidated a bit by ‘Navarang Swāmy’, a close disciple of Mahāmati Prānanāth, in his composition ‘Navarang Vāni’. That made it possible to understand its mystery a little better (not fully though) as it is one of the most mysterious parts of Tāratam’s revelations. Bhāgawatam/3/9/20 has kept almost mum on mysteries of Yoga-nidrā and Yoga-māyā too (in /10/29/1) in whose creation Rāsa-leelā was enacted (that is why people still think Rāsa-leelā was enacted on bank of Yamunā of ‘Brij’ area in India of Kshara world). Anyway, ‘Yoga-nidrā’ could perhaps be a higher state of consciousness, but of Akshara Purusha – somewhat akin to yogic ‘Sushupti’ (deep sleep) state through which the consciousness can rise to a still higher ‘Turiya’ state! It is difficult to enviasage how all that happens. In present case it seems that when higher two Pādas (or even the top Pāda’ only) of Akshara Purusha’s consciousness, as if, got enveloped and ‘pervaded’ by that of Aksharāteeta Purusha. That happening pertaining to mighty Akshara Purusha seems to have brought Him into a ‘super-conscious’ state, higher than His normal, ‘awake’ state. It seems to draw a parallel with a similar superconscious state, called ‘Turiya’ (‘fourth’) of a yogi that is said to be transcending (enveloping the seeds of) three lower states of consciousness. That induced in Akshara Purusha first a deep sleep-like state and



then the said superconscious (dream-like) state. While in it, He is said to have identified Himself with Shri Krishna, the Avatara of Kshara Purusha (Vishnu) firstly during the 11 years and 52 days of ‘Brij-leelā’ and then in a glorious creation of Yoga-māyā where ‘Rāsa-leelā’ was enacted. Based on the narrations of Tāratam Akshara Purusha was in a daze-like ‘super-conscious’ state, higher than ‘waking’ state when He enacted those two leelās ‘as Shri Krishna’! His consciousness of higher two Pādas was as if overwhelmed by that of the Aksharāteeta Purusha when those two ‘leelās’ were enacted, respectively in our Kshara creation of Kālmāyā (existing in lower two Pādas of Akshara Purusha), and then of the Yoga-māyā. Hence experiences of both those leelās happened to get deeply etched, say ‘eternally’ preserved, in Akshara Purusha’s memory. Tāratam says, those memories became subsequently ‘imperishablel’ – got ‘eternalized’, so to say. That mysterious happening as if ‘created’ two Upa-Lokas of the ‘Brij-leelā’ and ‘Rāsa-leelā’ within Akshara Purusha’s memory (consciousness), the ‘Akshara Loka’. As for Brahm-yogayukta-Ātmās that exist as Vyashties in Akshara Purusha’s consciousness, the ones that were earlier linked with spiritually evolved Jeevas, the grown up Gopies of Brij (the Brahm-srishties really), who had participated with Shri Krishna in those two leelās – it can be said as follows. The consciousness of those Brahm-yogayukta-Ātmās and also of Parātmās had remained completely ‘deluded’ (like in deep sleep); they remained subjectively identified with those Gopies during Brij-leelā days. Then their consciousness as if got raised, (after Brij-leelā was terminated in Kshara creation), to enable them an entry into Yogamāyā’s creation (a superior realm) for enacting the Rāsa-leelā! Tāratam puts it this way: Half the quantum of delusion of Parātmās was removed and they got into a strange ‘half-awake’, ‘half-asleep’ state (akin to a ‘dream’). Their spiritual boosts would sure have got transferred to the spiritually linked Brahm-yogayukta-Ātmās. They would have been brought into some sort of a ‘super-conscious’ state – higher than their ‘waking’ state (as it would at best have made them aware of their own Akshara Loka, but not the glorious creation of Yoga-māyā)! Not only that: Those Gopies of Kshara world too experienced Rāsa-leelā, being spiritually linked up throughout the Rāsa-leelā! Obviously, their past karmas yielded them rich dividends as they lived in Brij where opportunities came their way to enact those ‘leelās (seemingly ‘‘frivolous’ acts!) with Shri Krishna whose consciousness was pervaded by those of both, the Akshara and Aksharāteeta Purushas! The milestones yet to be accomplished by their spirits (of those Brahm-srishties) were: The awakening of linked Ātmās and Parātmās during the period of Jāgani. Tāratam implies: That penultimate milestone was reached by their spirits with the grace of Purushottama when they experienced Rāsa-leela, and it happened only when He used mighty power of Yogā-māyā of a level lying between those of Akshara and Aksharāteeta levels. This happened on account of their beig graced with Parātmayoga. As for consciousness of Akshara Purusha (pervaded by that of Aksharāteeta Purusha), it too got raised to a ‘super-



conscious’ state higher than His ‘waking’ (like those of His Vyashties linked up with the Parātmās). The same happening seems to have been mentioned in Bhāgawatam as ‘Yoga-nidrā’. It would have permeated down even to lower two Pādas (‘Sabalik’ and ‘Avyākrit’) that create, sustain and destroy countless Kshara Brahmāndas’ (we normally say that Brahmā creates Kshara Brahmānda). In present instance, the Aksharāteeta Purusha can be said to have permeated the entire Akshara level and therefore the Kshara level too. That alone would have prepared the ground to establish the spiritual linkages among the Vyashties of all three Samashty levels. As has been discussed earlier, any Kshara Brahmanda is only a projection of the subtle level happenings in Akshara Purusha’s lower two ‘Pādas’. Therefore Kshara level is frequently termed in scriptures as ‘unreal’, ‘A-sat’, dream-like. At places it is also called ‘Sat-Asat’ (‘real’ as well as ‘un-real’), perhaps as these ‘projections’, though unreal in themselves, emanate from a level that is ‘real’ (‘Sat’, eternal)! The Vyashty consciousness of countless perishable Jeevas (animals, etc too) is located at a still lower level as they ‘experience’ this creation as ‘real’ – when it actually is ‘unreal’ from the higher perspective as presented above. It is difficult for those who have known from scriptures that Akshara level of reality is the only cause of countless Kshara creations to conceptualize that Aksharāteeta level (Purushottama, revealed indeed by Gita, but only in briefest possible manner) is still superior. It would be even more difficult to grasp what Tāratam implies concerning how that Aksharāteeta level – beginning-less and also imperishable – could completely overwhelm the mighty Akshara level in a manner that would ‘create’ memories at Akshara level that are imperishable too. But there it is: Tāratam presents Akshara level as that in which something was ‘created’, never to perish thereafter, but after the Aksharateeta level consciousness that had earlier pervaded the Akshara Purusha’s consciousness was withdrawn subsequently. That is the said direct intervention of Purushottama level consciousness in affairs of our Kshara creation by Aksharāteeta Purusha at the time first of Brij-leela and then in Yoga-māyā’s creation! It was difficult to surmise this much even from Tāratam Vāni, but the narrations of Navarang Vāni turned out to be useful in grasping how or why the Purushottama had to pervade/envelope the Akshara Purusha’s ‘waking’ state. It is said that the Akshara Purusha (His consciousness in highest two Pādas) was always very curious, even desirous of witnessing or experiencing what kept on happening in Aksharāteeta Loka. Obviously, He was unable to do that in past. The Purushottama then devised a scheme whereby His desire could be satisfied for ever. But it would happen only after the period of Jāgani would be over in our Kshara Brahmānda. Besides the above reason, His scheme would also satisfy the strong desire of His beloved Paratmās to experience what Kshara existence was like! There were two entirely separate reasons why the Purushottama decided to intervene in such an unprecedented manner in affairs of a Kshara Brahmānda that happened to be



ours, when 11 years and 52 days period of Brij-leelā was about to commence. Both those reasons remained valid even during the enactment of Rāsa-leelā. The said intervention prepared the way for enactment of the two ‘leelas’ and also the subsequent happenings (still continuing in our times) till the period of Jāgani ends. With above reasoning, in the superconscious state of Akshara Purusha the Brahmā, Vishnu, etc of our Kshara Brahmānda (projected by lower two Pādas of Akshara purusha) too got enveloped by higher consciousness of Aksharāteeta Purusha. They too along with some others great personages present at Kshara level (only) witnessed the episodes of Rāsa-leelā (not participated in what took place in Yoga-māyā’s creation)! That is how the elaborate arrangements were made, right in the beginning of Vārāha Kalpa – not only for the unprecedented things to happen later on, but also to be witnessed by personages of Kshara level, so that their testimonies could later get recorded in scriptures. It is narrated in Bhāgawatam that Brahmā, with normal powers vested in him, could not create our Vāraha Kalpa on his own; and that called for an even higher order power – the ‘Manas’ (‘Manasa-deva’ of commentaters) – to provide behind the scene support to Brahmā in order to create the Vāraha Kalpa! In its Vaivaswat Manwantara that the Brij-leela period of 11 years and 52 days of Shri Krishna commenced and continued till He stayed in Brij. As seen earlier, Yoga-Māyā’s glorious creation, wherein Rāsa-leela got enacted, took place at a time when it was the night of Brahmā (a Naimittik Pralaya of our Kshara world) – after his ‘day’ of previous Kalpa was over and he too had gone to sleep. When Brahmā woke up after that night’s sleep he too would have witnessed that Yoga-Māyā’s creation in his daze-like state! It is too difficult to grasp, and even more so to explain, the mechanism of operation of mysterious power of ‘Yoga-Māyā’; and likewise how Brahmā, alongwith Brahm-srishties (as also their linked up Vyashties of higher two Lokas) could have experienced the Rāsa-leela. In this regard, Bhāgawatam only says that at the time of creation of our Kalpa, Brahmā had to worship (none less than) the Purushottama; only after His consent could he create the world of new Kalpa. Naturally, our Kalpa is different from earlier Kalpas: It is required to accommodate Brahm-srishties having spiritual linkages reaching right upto Aksharāteeta Loka (Brahm level) in order for them to later experience that Loka. Earlier Kalpas would have been adequate for allowing appearances of Ishwar-srishties having spiritual linkages reaching only upto the Akshara level – from where emerge countless Kshara Brahmāndas, only to later merge therein! Tārtam terms it as “Bāla-leelā” of Akshara Purusha (that of a child creating castles with help of sand lying on a sea shore only to destroy them later). But it seems adding, without drawing attention to the speciality of our kalpa, that just befor our Kalpa began could perhaps have been the time when Purushottama decided to finally fulfill a desire of Akshara Purusha to know what goes on at Aksharāteeta level. The speciality of our Kalpa also is that it would enable the most divine subjective experiences of awakened Parātmās to descend over the spiritual linkages right in



the hearts of Brahm-srishties. That would enable the flow of highest level of divinity in our world that would in due time cut short the life-span of our Kaliyuga! Reverting now to Bhāgawatam/3/9, its verses 27-44 simply say that Brahmā, after his worship of Purushottama, was able to create the world (our Kalpa) only with blessings of “Madhusudana, Brahm” (verses 27 and 43 in particular, but generally the intervening verses too)! It was seen that the terms Brahm or Para-Brahm have been used in scriptures only vaguely, without providing distinction that might exist between them (if any), to point at some reality that is eternal or imperishable – superior to our ‘Kshara’ (perishable) level. In said verses Shri Krishna is called as “Madhusudana” and also “Brahm” to perhaps suggest that His consciousness was pervaded by one or both of those higher two eternal levels. That could be the scriptural way of pointing at what Tāratam says: During periods of the two leelās, Shri Krishna had both the higher levels of reality present within Him.

3.1 Kumāras and Kumārikas

Continuing with Maitreya’s discourse to Vidur, verses of Bhāgawatam /3/10/12-29 record what, or who all, got sequentially created in a total of ten ‘Sargas’ of both, inanimate world and animate creatures, their sense-organs, etc. These could be created in our Kalpa by Brahmā only with the support of ‘Hari’ (verse 18). These ten ‘Sargas’ are broadly subdivided in three types: the ‘Prākrit’ (first six); the ‘Vaikrit’ (next three, out of whom the ‘ninth’ one is composed of human beings) – and finally the tenth, termed as ‘Prākrit-Vaikrit’ (a combination of Prākrit and Vaikrit) or ‘Kaumāra’ Sarga. The term ‘Kaumāra’ is derived from ‘Kumāra’ pointing either at a kid (young of age) or one who is not wedded yet. Further, in scriptures (although this practice may not be in vogue any more), ‘Kumāra’, when suffixed to a name of any person also points (in scriptures) at his being a ‘son of that person’; likewise ‘Kumāri’, when so suffixed, points at her being the daughter of that person. A girl is also called as a ‘Kumāri’ or ‘Kumārika’, if she is unmarried yet. In view of such practices, commentaries have perhaps interpreted the ‘tenth’, the ‘Kaumāra’ Sarga as one enabling ‘Mānasa-putras’ to exist in world. Unfortunately the Brahmā of our Kshara creatrion is equated with ‘Mānasa’, and ‘Mānas-putras with ‘sons’ (putras‘) of Brahmā! Counted among them are the great seven sages Brhrigu and others; four ‘Kumāras’ (Sanaka, etc), collectively called “Sanakādi” (depicted in scriptures as manifesting before spiritual aspirants appearing, as and when required, to disclose the truths of higher reality (beyond Kshara). In context of what Tāratam reveals concerning the unmarried maidens of Brij area who had the desire to marry Shri Krishna, those termed by Bhāgawatam/10/22 as ‘Kumārikās’ or ‘Kumāris’, we can speculate as follows. Since this episode took place during the Brij-leelā days in Kshara creation (some time before that of Rāsa-leelā in Yoga-māyā’s creation), Shri Krishna would then have had (as per Tāratam) the consciousness of both, Akshara as well as Aksharāteeta Purushas.



It is then that He had given a certain promise to those Kumarikās which He is said to have fulfilled as per Tāratam (though Bhāgawatam seems to be silent on this point) – but only after the same Kumārikās and Shri Krishna appeared in another Kshara creation, after enacting Rāsa-leelā in Yoga-maya’s creation. But Tāratam also says that the consciousness of Aksharāteeta Purusha was withdrawn from Shri Krishna in this later Kshara creation; He had only that of Akshara Purusha still present within Him! By collating Tāratam with Bhāgawatam/10/22 an amazing fact emerges on how Shri Krishna fulfilled His promise given in Brij-leelā days to those Kumārikās (of earlier Kshara creation) in a subsequent one that was created after the Rāsa-leelā had ended in Yoga-māyā’s creation! It emerges that the same Kumarikās appeared in such ‘forms’ (bodies and names) as were had by the grown up Gopies of earlier Kshara creation whose spirits had experienced the Rāsa-leelā in Yoga-māyā’s creation! Tāratam clarifies as follows: In intervening period an Upa-loka (replica of the episode of ‘Rāsa-leelā’) had got eternalized at Akshara level; and earlier promise was fulfilled by Shri Krishna by making use of it when those very Kumarikās appeared in later Kshara creation as those grown up Gopies! Did the ‘Kaumāra’ (Prakrit-Vaikrit) Sarga mentioned in Bhāgawatam/3/10 devised right in the beginning of Vārāha Kalpa (discussed earlier) to accommodate such amazing events to take place later (in its Vaivasvat Manwantara)? The Kumārikās (Bhagawatam/10/22) of the erstwhile Brij must have been the Jeevas of Ishwarsrishy category connected with Vyashties of Akshara Loka. They would have reaped spiritual rewards for their past efforts as their spirits were raised by Shri Krishna in the later Kshara creation to the said eternalized Upa-Loka at Akshara level (memories of Rāsa-leelā enacted in Yoga-maya’s creation). Consider the following reasoning based on a cryptic verse of Tāratam. It talks of a certain ‘wedding’ that took place in the Akshara level of 12,000 Ātmās with Purushottama; but not of ‘remaining’ 24,000 (the Kumārikās of last paragraph)! That wedding needs to be reckoned in the backdrop of quite an old Hindu tradition (perhaps not in vogue now to such an extent it was in the past) of having the girls wedded when they were about to get adolescent. It is contended that the number 12,000 relates to ‘Brahm-yogayukta-Ātmās’, inhabitants of Akshara Loka, who were upwards linked with that many Parātmās. The act of establishing upward links of ‘Brahm-yogayukta-Ātmās’ seems to have been esoterically pointed at in the verse as such a wedding (of old traditions) ‘with the Purushottama’! These 12,000 Ātmās were already downward linked with that many Jeevas who, till then, would have belonged to ‘Ishwar-srishty category. After their upward linkages with that many Parātmās those very ‘Ishwar-srishties’ became that many ‘Brahm-srishties’! It has already been discussed that higher potentials get instilled in Brahm-srishties to enable them to attain a state of consciousness that is higher even than ‘Turiya’ that only Ishwarsrishties can attain (not countless Jeeva-srishties). Yogāvasishtha terms that higher state as ‘Turyāteeta’. The esoteric verse of Tāratam seems to hint that the 24,000 Ātmās (who were not so wedded with Purushottama) were the ones that were spiritually linked with ‘maidens of Brij area’. They desired to wed Shri



Krishna (but could not). Bhāgawatam calls them as ‘Kumārikas’ (unwedded ones). They could not enjoy the ‘original’ Rāsa-leelā enacted in the glorious creation of Yoga-māyā in absence of upward links with Parātmās. Such links were possessed only by the grown up Gopies linked with those 12,000 Ātmās as were further upward linked up with that many Parātmās. That graceful act of Purushottama – of conferring upward linkages on to 12,000 Ātmās – seems to have been termed in that esoteric verse as His wedding with them! That is how their spirits could participate in ‘original’ Rāsa-leelā enacted in Yoga-māyā’s creation. However, even spirits of those 24,000 Kumarikās (who did not get wedded with Purushottama) were enabled by Shri Krishna, says Tāratam, when He had within Him only the consciousness of Akshara Purusha in subsequent Kshara creation. The consciousness of Purushottama was withdrawn from Shri Krishna when He returned in the next Kshara creation (after the ‘original’ Rāsa-leelā was over). He then enabled those unwedded Ātmās linked with 24,000 Kumārikās (His own Vyashties really) to participate in His own (Akshara Purusha’s) ‘memory’ of that ‘original’ Rāsa-leelā, the Upa-Loka made eternal at the Akshara level. This episode of Rāsa-leelā (nothing is perishable at Akshara level), got established as an Upa-Loka of larger Akshara Loka. Tāratam says it had become “Akhanda” (indestructible) in Akshara Purusha’s memory. That is where the spirits of Kumārikās were uplifted to – not to the Yogamāyā’s creation wherein original Rāsa-leelā took place! This statement seems reasonable, for those Kumārikās (Ishwarsrishties), would have been linked in past with some Ātmās present within the consciousness of Akshara Purusha. It would have been well within His powers to later allow those Kumārikās to identify themselves with the ‘eternalized images’ in His memory of the Brahm-yogayukta-Ātmās (linked with the spirits of Gopies who participated in the ‘original’ Rāsa-leelā). It was the ‘night’ of Brahmā’s earlier Kshara creation (wherein the Brij-leelā was enacted by the same grown up Gopies) when original Rāsa-leelā got enacted. Their acts were eternally stored in the memory of Akshara Purusha who also was then present in that glorious creation – simply because (and only till such time as) His consciousness was supported by that of Purushottama. Tāratam says: That way Shri Krishna kept His promise (vaguely recorded in Bhāgawatam) given earlier to those Kumārikas in the earlier Kshara Brahmānda! Bhāgawatam/10/22 says, each of those Kumārikā (unmarried maiden) of Brij area was enamoured of Shri Krishna and had once expressed a desire to marry Him while praying on the bank of river Yamuna to goddess “Katyāyani Mahamāyā” (verses 1-9). It also mentions that their desires did not remain hidden from Shri Krishna, who then went to bank of river Yamunā when they were bathing (almost naked) in river, leaving their clothes on the bank. It is depicted in Bhāgawatam’s welknown incident as if the naughty Shri Krishna picked up their clothes and climbed up a nearby tree. On finishing their baths, as they approached the river bank they were dismayed to find that their clothes had disappeared from the spot those had been kept! They



realized it must have been the work of Shri Krishna. They spotted Him atop a nearby tree and requested Him severally to throw down their clothes and look the other way while they were dressing up. But He instead asked them to come out of the river one by one and collect their clothes from Him! After some argument as recorded in verses 9-28, those Kumārikās finally had to agree to do as He directed. Shri Krishna then told them: He was aware of their desires (expressed in prayers) and promised to fulfill those (perhaps in due time), but when or how He kept that promise could not be located in the text. Bhāgawatam only says: The Kumārikas were mighty pleased that their prayers got heard and even accepted! He then asked them to return to their homes. They did that, quite reluctantly though, for they in their elated states of mind would possibly have wanted to pass more time with Him, as per the verse 28. Significantly in an earlier, 24th verse it has been disclosed (esoterically) that Shri Krishna was already aware that they were desirous to ‘touch His lotus feet’ (not really wedding Him?). That is what they had prayed for! In next verse Shri Krishna simply said, their desires would get fulfilled; but how and when it would happen has not been revealed (also perhaps by any other text). Tāratam Vāni did it inconspicuously in 17th century AD, while also revealing the purpose served by the earlier ‘eternalized’ Upa-Loka of ‘Rāsa-leelā’ – only a replica of the original ‘Rāsa-leelā’ wherein Akshara Purusha was present in the form of Shri Krishna. Tāratam narrates an amazing tale of what happened to both, the said ‘Kumārikās’ who could not participate in original Rāsa-leelā in Yoga-māyā’s creation and also the ‘grown up Gopies’ who could. It explains its point by talking of three creations: ‘first’ one, a Kshara creation in which both had existed; ‘second ’ one, the creation of Yoga-māyā, wherein Shri Krishna and only the grown up Gopies were present (not the Kumārikās); and a ‘third’ (Kshara) one, that got created after the ‘seond’ one was dismantled, say destroyed! Now, as per Tāratam, the Kumārikās of ‘first’ creation – who could not be allowed to participate in original Rāsa-leelā of the Yogamāyā’s creation (‘second’ one) were reincarnated in ‘third’ creation (after the ‘second one was destroyed’) as replicas of grown up Gopies of the ‘first’ creation! The spirits of Kumārikās of first (Kshara) creation, reappeared as grown up Gopies in ‘third’ (our present) a Kshara creation, as per Tāratam. Those erstwhile Kumārikās were allowed to access the experiences (during first seven days of ‘third’ creation) – of the grown up Gopies (of ‘first creation) – of the original Rāsa-leelā that took place in Yogamāyā’s creation (‘seond’ creation)! Shri Krishna (even when having only Akshara Purusha’s consciousness in third creation) could do that by raising the spirits of Gopies of third creation (the Kumārikās of first creation), to that Upa-Loka of ‘Rāsa-leelā’ (in Akshara Loka). They identified themselves, when present in that Upa-Loka, with images of grown up Gopies that were made eternal there! It was possible, as erstwhile Kumarikās, were Jeevas of Ishwar-srishty category upward linked with Ātmās (the 24,000 not ‘wedded’ with Purushottama as per that esoteric verse). Hence they were entitled to identify with images of those original Gopies present in that eternalized episode of Rāsa-leelā.



Tāratam says Akshara Purusha’s consciousness was present in Shri Krishna during times of all the three creations (for 11 years and 52 days of ‘first’ one, whole of the ‘second’ but only 11days of the ‘third’ one). In first two, it was backed up by that of Purushottama; but not so in the third creation that is continuing till date. As such, Akshara Purusha in form of Shria Krishna was certainly entitled to raise His down-ward linked up Atmās (with erstwhile Kumārikās) to that Upa-Loka of Akshara level. Their experiences of participation in eternalized Rāsa-leelā, as grown up Gopies enjoying acts of love with Shri Krishna, would have reached those Kumārikās in first seven days of third creation. This way Shri Krishna kept His promise of first creation! Returning to Bhāgawatam, hiding the clothes of those maidens was one of the several seemingly frivolous acts of Shri Krishna in 11 years and 52 days period He passed in the first creation (His ‘Brij-leelā’). Coupled with similar acts during the night of Rāsa-leelā) as narrated in it, He outwardly seems to be quite a frivolous character – but only till such time as esoterism behind its narrations is not grasped in the light of Tāratam Vāni. We may return to the episode of Shri Krishna’s hiding clothes of Kumārikās. He was well aware that they were desirous of being at His lotus feet. It does seem to draw a parallel with what the ancient great ones had believed (ref discussion in chapter 2): Shri Krishna placed His lotus feet in the hearts of Gopies in the creation of Yoga-māyā! The Kumārikās of first creation were surely not the ones who experienced the original Rāsa-leelā; yet they identified with the latter’s forms and did have experiences as recorded in ‘eternalized’ Rāsa-leelā. It would hopefully be clear now that the 24,000 Ātmās of Akshara Loka not upward linked with Parātmās were esoterically termed by Tāratam as the ones who were not wedded with Purushottama; while the other 12,000 were! But Bhāgawatam seems to have narrated an earthly perspective of Jeevas of higher two categories (linked up with Akshara Ātmās). It did that by terming them (without revealing their numerical strengths) as the unwedded ‘Kumārikās’ who received the promise by the river bank; and grown up, ‘wedded Gopies’ who committed adultery on the night of original Rāsa-leeā! As for the latter, really the Parama-hamsas, for whom Bhāgawatam was really composed: In the remaining part of ‘third’ creation – upto the end of period of Jāgani – no further support from Him would be made available to them. We can take it (as contended here) that they however are left with their upward linkages intact. The creation of our special Kalpa has made it possible.

3.2 Parātmās: The Eternal Brides Let us see why Tāratam terms all the 12,000 Parātmās as ‘eternal brides’ of same one “Shri Rāj ji”, the Vyashty form of (Samashty) Purushottama principle present in Aksharāteeta Loka. We need to stretch our imagination quite a bit to grasp who they are, how they happen to be in Aksharāteeta Loka eternally enjoying a blissful conjugal relationship with this Shri Raj ji. Each one of 12,000 Parātmās is unique and different from others, present there in a glorious female Vyashty form. Every Parātmā is really a sort of ‘ray’, or ‘expression’, of “Shri Shyāmāji” (also called



“Swāmini ji” in Tāratam), the divine consort of “Shri Rāj ji”! The only ‘male’, glorious, adolescent form present there is that of Shri Rāj ji. It is often referred in Tāratam as “Aksharāteeta Purusha”; in Him is focussed full glory of the composite ‘Sat-Chit-Ānanda’ Brahm principle (Purushottama of Gitā, the Master of all Lokas). Tāratam implies that consciousness, along with all powers of almighty Samashty Purushottama principle, remains eternally beamed or focussed in that ‘form’ of Shri Rāj ji. Hence all acts, words, etc of Shri Rāj ji as revealed in Tāratam should be taken as those of Samashty Purushottama principle (Brahm)! In backdrop of Hindu scriptures it may be understood as follows: Whole of Samashty ‘Sat-Chit-Ānanda’ swaroopa of Brahm (three attributes of the same one consciousness) has chosen to be ever present in its full glory only in Aksharāteeta Loka in that ‘Vyashty’ form of Shri Rāj ji. Of course, Brahm is for ever the pervasive, governing principle in, and ultimate source of, the consciousness, life, activities, etc found in other two Lokas, as well as their Vyashties. It also says that within Shri Shyama ji (His divine consort) is somehow beamed (predominantly) only the ‘Ānanda’ swaroopa (attribute) of Brahm – although Brahm has present within it in a composite, undivided manner all the three attributes termed as ‘Sat’, ‘Chit’ and ‘Ānanda’. Those three ‘causal’ attributes can not really be separated (one from another), although their effects, reflections or manifestations, in different permutations and combinations or proportions are observable in all Lokas/Upa-Lokas. The scriptures always talk of Brahm and its three-fold swaroopa but in a manner that suggests as if it is a formless reality of uniform consistency, devoid of any direct activity; excepting at a few places when it talks of Brahm-dhām or Brahm-loka to suggest as if it (or a part of it) could be a habitat of sorts. But they do not elaborate: It exists for whom? Talking of Tāratam, it discusses Brahm beyond the scriptures, but in a matter-of-fact manner, without giving too much of reasoning behind its statements, even their tie up with the scriptures. Hence Navarang Vāni (referred earlier), contributed by a close disciple of Mahāmati Prānanāth, had to be consulted. After that augmentation: Highest quantum of Ānanda attribute (bliss and love) of Brahm exists (manifests) only at Aksharāteeta level that is depicted as ‘beginning-less’ and also ‘end-less’; it is found much less in Akshara Loka, where ‘Sat’ attribute (eternality of existence and might) are preponderant. Both of the Sat and Ānanda attributes are present in far less proportion in Kshara level. It may be noted that within the Aksharāteeta Loka, the ‘Ānanda’ attribute of Brahm is concentrated (focused) in Shri Shyāmāji, and the Parātmās who are her 12,000 different ‘rays’, say forms; and of course in Aksharāteeta Purusha too. In like manner, ‘Sat’ (might, eternal existence) attribute is preponderantly present in the Akshara Purusha and also all Ātmās. The ‘Chit’ attribute of Samashty Brahm principle acts as an ultimate sub-stratum that supports the other two attributes, the Sat and Ānanda (simultaneously being one with them)! Its presence in ‘Sat’ attribute is focused in Akshara Purusha, whose lower two Pādas are particularly involved in endlessly creating and destroying



countless Kshara Brahmāndas. The Purushottama principle thus seems to govern mainly via Chit attribute all that happens in Akshara and Kshara Brahmāndas; while still continuing to remain present behind, and also within, the Aksharāteeta Loka as mentioned earlier. But every one of the countless Kshara Brahmāndas seems to be pervaded and governed from within it by consciousness of its own Kshara Purusha which really is a manifestation of power not only of the Akshara Purusha but also of Aksharāteeta Purusha (present behind the Akshara). That perspective explains why scriptures talk only of an Akshara reality (not of Aksharāteeta present behind it) – that too most of the time saying that it is beyond any description! In final analysis then, it is the composit Sat-Chit-Ānanda swaroopa of Brahm principle (Purushottama of Gitā) which is the Master of all the three Lokas. It is free in any and every manner to arrange all happenings at any of the three levels of reality (Lokas). Based on some understanding of scriptures and Tāratam Vāni, it has been contended on these pages that ranges of experiences of Vyshties present in any of the three Lokas remain confined to their own Loka (even the Upa-Loka they are present within)! It is that Purushottama principle which really created a powerful urge within all Parātmās to experience the Kshara Loka; and also within highest Pāda of Akshara Purusha, in which the Sat principle is primarily focused, to know or experience what all keeps happening in the Aksharāteeta Loka! Tāratam briefly says, those urges were created by Shri Rāj ji! Those were the two great causes, having origins in two higher Lokas, which called for an intervention from the Purushottama (Brahm) principle in affairs of our Kshara Brahmānda. It is contended here that such an intervention occurred when it was the beginning of Vārāha Kalpa of our Kshara Loka. It was intended to fulfil the desires of both, 12,000 Parātmās of Akshārateeta Loka on one side and the Akshara Purusha on the other. Further, in this scheme only the 12,000 most evolved Jeevas present in our Kshara Brahmānda, the Brahm-srishties – were made to participate. It so happened because the Purushottama decided also to reward them (for their efforts of countless past lives) with the experiences of His own self in form of ‘Shri Rāj ji’ (manifestation of Kalki, as Bhāgawatam puts it)! Since it always remains behind the Akshara level reality, supporting it from behind to create, sustain and even destroy countless Kshara Brahmāndas: Brahm is hardly ever elucidated in scriptures, though mentioned on countless occasions; why, even its Akshara level is said to be beyond description. The same Brahm can be said to have allowed such a state of affairs to continue in our world – till proper time arrived to reveal itself via the 12,000 Brahm-srishties, but after their respective Parātmās ever present in Brahm (Aksharāteeta) level shed their delusions. Shri Rāj ji now wants His beloved ‘eternal brides’, the Parātmās, to awaken during the period of Jāgani from their delusions of ‘existing in Kshara Loka’ that commenced when they were made to identify with Gopies of Brij area. Tāratam asserts: Their delusions can not be shed till they learn comprehensively, even in their deluded states, the truths about their eternal selves, their conjugal relationship with Purushottama, etc.



As the ancient scriptures did not contain such truths in any coherent form, He began manifesting augmenting truths gradually, initially in scriptures like Gitā and Bhāgawatam and later in scriptures of other faiths like Bible (briefly discussed earlier); and even in Holy Quran as per Tāratam. (But in absence of any study of Holy Quran, this auther can not comment if and how Tāratam correlates with it). The Purushottama had to first awaken directly a Parātmā linked with the Sat-guru, Shri Devachandra ji in order to commence the process of awakening. Thereafter His plan envisaged awakening other (one after the other) via the efforts of their respective Brahm-srishties. That is how Parātmā linked with Mahāmati Prānanāth got awakened and Tāratam Vāni manifested via their two ‘awakened’ Parātmās. It was perhaps a part of God’s plan to let most of India (remaining world too) to remain unaware of existence of Tāratam Vāni. But He seems to have made provisions for other Brahm-srishties (‘children of God’ of Bible, or ‘Momins’ of Quran) situated in different parts of world to be supplied with such spiritual truths as would augment their own scriptures. Tāratam says that Brahm-srishties, wherever located and whatever faith they may be following then, would surely receive their spiritual rewards, if adequately evolved by then. It says, they had enacted the Rāsa-leelā in Yoga-māyā’s creation after receiving mighty spiritual boosts with graces of Purushottama. That seems to have prepared their spirits well enough to undertake final leaps upto Aksharāteeta Loka during period of Jāgani. But it asserts it would happen only after they have grasped the hidden intents of scriptures. In past they had yearned for more truths to fully grasp their scriptures; so God manifested the augmenting material through Tāratam Vāni, to fill up the gaps left by them! It augments earlier scriptural statements on ‘Sat-Chit-Ananda’ swaroopa of Brahm by saying that both the glorious forms, of Shri Rāj ji and Shri Shyāmāji are present eternally in adolescent, ever attractive forms in Aksharāteeta Loka, fascinated and attracted towards each other. They remain for ever in a state of highest Ānanda (love for each other and consequent bliss too) that Shri Shyāma ji keeps on eternally assuming, in succession, a total of 12,000 ‘forms’ in which to exist, please as well as enjoy the company of Shri Rāj ji. The Parātmās are those very 12,000 ‘forms’ that embody ‘divine love and bliss (Ananda)’ of their unique conjugal relationship of such an intensity as can never be found in other two Lokas. Only the Aksharāteeta Loka with wholehearted approval of the Purushottama principle can support that high an intensity of bliss. As per Tāratam that bliss and experience of interacting with Purushottama can be had only by those who were ‘spiritually’ linked by God with different Parātmās (forms of Shri Shyāmā ji), the Brahm-srishties! To summarize this part of discussion: Just as Shri Shyāmāji (along with her ‘forms’, the Parātmās) is an embodiment (predominantly) of ‘Ānanda’ principle (out of the three, Sat, Chit and Ānanda of Brahm), the Akshara Purusha is likewise of the ‘Sat’ principle. It needs to be kept in mind that composite Brahm principle does not really get divided in the process in three parts. The ‘Chit’ principle, is essentially the consciousness-giving (life-giving) principle, and remains at a substratum level in both higher Lokas; and even in Kshara Loka. This last statement seems indirectly



corroborated by Adhyātma Rāmāyana, in respect of how ‘Chidābhāsa’ (Chit-ābhāsa) created within an ‘inanimate’ Anātmā makes it behave as if it is an ‘animated’ ‘Jeeva’! The ‘Brahm-swaroopa’ is the trio of Sat, Chit and Ānanda. The Chit component, as if acts from behind the scene to prop up predominantly the ‘Ānanda’ (bliss) in Aksharāteeta Loka and ‘Sat’ in Akshara Loka. Besides above behind-the-scene operations, the Chit component plays its role in creating the innumerable Kshara or ‘A-sat’ (‘unreal’) realms (Kshara Brahmāndas) that are subject every moment of their existence to ‘creation’ and ‘destruction’ (Nitya Pralaya). In spite of their being in existence only for a ‘moment’, (say almost non-existent, in next moment), they only ‘seem’ to continuously exist like ‘real’ ones for very long periods of time, during a Kalpa or even the entire life-time of Brahmā). We saw while discussing Nitya Pralaya and operations of Kāl-māyā, with the help of a simile of cinematographic projector devised by human skill, how an illusion is created on any screen of a ‘Movie’(also a ‘Talkie’) out of the ‘still’ images thrown in quick succession. If man can create such an illusion out of inanimate images (pictures) of what we may term as ‘animated’ images (making use of the observed ‘inertia’ of a human eye), why can not the higher power we call God? The depictions of Kshara level being ‘A-sat’, ‘unreal’ or perishable in its essential nature seem to be based on narrations like those of four Pralayas of Bhāgawatam, though the Jeevas do not, in vast majority of cases (during their lifetimes), happen to experience the ‘perishability’ of the world they inhabit. Science does speculate, based on observations through the telescopes, etc about distant solar systems – similar to ours – that those do get created and destroyed. Thus, by stretching our imagination to some extent, we can visualize a possibility of there being some truth in at least three Pralayas of Bhāgawatam: Nitya (moment-to-moment), Naimittik and Prakrit (those at the end of a ‘day’ of, and ‘100 hundred years’ of Brahmā) About the fourth Pralaya of Bhāgawatam, the ‘Atyantik’, it is purely a subjective experience of Brahm that leads to the ‘liberation’ of so called Jeeva, through the Chidābhāsa created by Brahm within an Anatma. Scriptures also say, ‘one who experiences Brahm verily becomes Brahm too’! While it is alluded to on countless occasions in scriptures, we hardly find a straightforward testimony from any great personage that he or she has experienced Brahm. We saw how the revered sage Vasishtha, on insistence of Shri Rāma, reluctantly said: yes, he was that Brahm. Then we find Shri Krishna once saying (in Gitā), He was the ‘Purushottama’ (Brahm) and on a later occasion (Anugitā Parva of Mahābhārata) saying He was at the time ‘disconnected’ from Brahm! Does it point at a fact that Shri Krishna was after all located in a perishable reality, where nothing is ever existing, even His ‘connection’ with he Brahm level. Then we find both Shri Rāma and Shri Krishna being addressed by some great personages (in scriptures) as ‘Parātmā’! A prestigious philosophical school of thought that has evolved in India terms the world around us as a totally ‘unreal, or ‘A-sat’, even like an illusion or dream. But other says it is ‘Sat-Asat’ (that is, both real and un-real). Latter view recognizes that



behind ‘A-sat’ level (the unreal) there eternally exists the real presence of ‘Sat-Chit-Ananda’ Brahm; so the former, a derivative of latter can not really be totally ‘A-sat’; it has to be both, ‘Sat’ and ‘A-sat’. But how can that be? Both these views find it difficult to explain how perishable human consciousness, while still existing at unreal (Kshara) level, can possess a potential to experience imperishable reality of Brahm that most scriptures exhort the mankind to realize! Yogavāsishtha says that Brahm can indeed be a subject of experience, but only by a yogi who can attain the highest state of consciousness called Turyāteeta (and therein identify with a ‘Nishkalanka Parātmā’, but without explaining who the latter is). Tāratam asserts: Brahm can be experienced only by 12,000 Jeevas (the Brahm-srishties) through whom that many Parātmās of Aksharāteeta level are presently experiencing our Kshara world. Only they really are destined to experience highest quantum of love and bliss, the ‘Ānanda’ of Brahm. Even the 24,000 Ishwar-srisrishties, who would awaken their Ātmās existing at Sat (Akshara) level, can not really experience that much bliss; while countless other Jeevas would never get out of the clutches of Kshara Purusha’s (A-sat) consciousness to reach Akshara or Sat level! Taittiriya Upanishada, as would be seen later, even quantifies the extents of Ānanda experiencable by human beings as also some other entities (seemingly of some higher order). It is not specified where they reside, either within or outside of our Kshara Loka, or in which manner they differ from other human beings. Reverting to Tāratam, it states in clear terms that Shri Rāj ji and Shri Shyāmā ji ever remain in two glorious, extremely attractive adolescent bodies fascinated with each other. The love and bliss of Shri Shyāmā ji as if gets experienced, and also perpetuated for ever in 12,000 different ways, by as many Parātmās. Every Parātmā can thus be considered as a particular ‘expression’, say a ray of Shri Shyāmā ji, the one and only one divine consort of Shri Rāj ji, the Purushottama. Tāratm identifies every Parātmā as one of the 12,000 eternal brides of Shri Rāj ji representing a unique expression of eternal Ānanda (bliss) drawn from same composite Sat-Chit-Ānanda Samashty swaroopaa of Purushottama or Brahm principle (different from those existing in other Parātmās)! It as if says that Shri Shyamaji performs, in that many ways, the acts of playful love with, and fascination for, Shri Rāj ji. It can also be said that every Parātmā is really one with Shri Shyāmāji, enjoying a blissful conjugal relationship with Him. Being one with Shri Shyāmā ji, a Parātmā, is in a way, one with other Parātmās too. Perhaps on that account every Parātmā, as stated in Tāratam, shares in some mysterious manner with all others her own unique brand or hue – from moment-to-moment – of blissful experiences of interactions with Shri Rāj ji! Every Parātmā can be visualized as eternally taking its own turn to interact (through Shri Shyāmā ji) with her same Lord, Shri Rāj ji, and even passing on her own experience to remaining Parātmās. No Parātmā is thus left out of the uniqueness of each and every of the remaining Pratmas’ experiences too! Such ‘one-ness’ of every Parātmā with others seems to explain why Tāratam says, ‘there does not exist a shred of jealousy among the 12,000 Parātmās.



This relationship of ‘one-ness’ with another had been the experience of every Parātmā from eternity till such time as the moment they all got deluded into believing that they were existing in Kshara Loka. They had themselves desired to experience the Kshara Loka. Shri Shyāmā ji has to be envisaged as being both: one with Shri Rāj ji, and even different from Him (in a complementary manner) through that Samashty Brahm (Purushottama) principle that directly governs Aksharāteeta Loka in such a manner that everyone residing there remains eternally blissful in everything one does there. Now, Tāratam conveys all that in its inimitable style clothed in words of several 17th century dialects. Firstly it talks of Parātmās’ eternally blissful existence, seeped in love for one another and also for Purushottama, where any and every desire of theirs gets instantly (mysteriously too) fulfilled by their loving Lord, Shri Rāj ji. Next it talks also of how a powerful urge developed in all the Parātmās to experience Kshara existence that ultimately led to a very reluctant decision on part of Shri Rāj ji to allow His beloved Parātmās to ‘visit’ the Kshara Loka, just to satisfy their curiosity. But before it happened there took place a final round of dialogue in Aksharāteeta Loka that is so often narrated in Tāratam Vāni from different angles. Shri Rāj ji tried His best to impress upon Parātmās not to insist on such a visit, as the Kshara Loka, governed by His power called Kāla-Māyā, provides some truly traumatic experiences to its inhabitants that would surely be unbearable by them. More so, as the Parātmās had never experienced anything but bliss and protection in His loving company in the Aksharāteeta Loka that is eternally permeated by Ānanda of Brahm. He repeatedly advised them to abandon the idea of visiting Kshara Loka. They all answered that they would not come to any harm in Kshara Loka because all of them were planning to go together; as such they would face together any situation likely to crop up in Kshara Loka. He responded by warning them: they would be present there in different places, countries, among different races, faiths and creeds, speaking in different tongues, etc in different times. Shri Raj ji clearly told Parātmās: Even if they happen to meet one another in Kshara Loka (by chance), they would not recognize one another, so question of coming to help of one another did not really arise! They were unable to envisage such happenings. That made them all the more curious about so mysterious an existence there in Kshara Loka. They had known all along about what was experienced by other Parātmās. They were as if inseperable in Aksharāteeta Loka. Moreover, they kept on wondering: what was the so called ‘pain’ that they would have to suffer in Kshara Loka? Shri Rāj ji finally said: after they had satisfied all their curiosities and experienced enough of pain, etc they would sure desire to return to Him. But they would not know how to leave Kshara Loka and which path to follow to reach their own “Parama-dhām” (superior/eternal habitat), as Tāratam calls it, for they would be unable to obtain any clues from either inhabitants of Kshara Loka (Jeevas), or from their prevailing scriptures!



This auther wonders if such an episode (or similar other) is what is esoterically narrated in Testaments when Eve was asked not to eat the forbidden fruit? Well, Tāratam talks of not one but 12,000 divine females – all one in their essence. But speaking of Tāratam, the said words of wisdom of their kind Lord simply fired up the curiosities of Parātmās regarding the Kshara world. In the end their urge became so persisting that they simply brushed aside whatever He said. Finally He agreed to meet with their demand and let them ‘go’. He deluded all of them simultaneously after advising them to hold on to His feet (to take refuge in them) and assured them that He would come to their help in times of need. Full dialogue need not be presented here. It is enough to say that His words turned out to be prophetic! Parātmās faced same situation when they ‘arrived’ in Kshara world, identifying themselves with illititerate cowherd women, Gopies of Brij area. Once here, either as those Gopies or in their later reincarnations, they did not at all hear about existence of any Aksharāteeta Loka, their inhabitants (Parātmās), their delusions, etc – till Tāratam Vani got manifested in 17th century! They never got any hints from scriptures about a blissful habitat of Aksharāteeta Loka, presence there of divine beings called Parātmās or their visiting this world to experience it for only a short while, etc. No one could decipher that they were both, those Gopies of Brij as also those Parama-hamsas who were expected to reappear (in a greatly reduced) Kaliyuga – for whose guidance Bhāgawatam was especially composed by Vedavyās! They would not perhaps have known their own past lives or spiritual status; the laws of Kshara world ensure that most Jeevas do not have access to such information, unless revealed to them via any mystic experiences, or by great personages (the revered sage Bhrigu, for example). As we saw on previous pages, even welknown Hindu scriptures do not reveal the existence of any ‘formful Loka’ at imperishable, Akshara level of God. It must have led the scholars/commentaters to conceptualize that Brahm is some omnipotent, omnipresent ‘formless’ reality pervading, and then governing from within, ‘formful’ perishable creations, embodied Jeevas, etc. They did sometimes vaguely talk of an eternal, ‘formful’ realm called ‘Goloka’ inhabited by Shri Krishna along with his beloved ones simply called as ‘Gopas’ and ‘Gopies’ (cowherd men and women). It is also hinted that Shri Krishna along with others occasionally leave the Goloka to visit our world to perform some divine tasks only to return back. These references, on collating with Tāratam, suggest that Goloka is none other than the ‘eternalized’ Upa-Loka at Akshara level (of Tāratam Vāni), a ditto of all happenings that took place in our Kshara world during the Brij-leelā days of Shri Krishna. Goloka can not relate to a similarly eternalized Upa-Loka of ‘Rāsa-leelā, since only female Gopies (no males there) are known to have been present there as per Bhāgawatam. Bhāgawatam (and several other scriptures too) can not explain why Shri Krishna did not re-visit Brij area (after He left for Mathura at the call of the cruel king Kamsa) to meet with those Gopies as also His loving foster parents of over 11 years. He thereafter lived with His real parents, Vasudeva and Devaki. That is a mystery discussed in subsequent religious literature, but without satisfactory explanation:



How or why did He ignore all of them so completely? Did He not have any feelings of love and affection for them, or for anyone else for that matter? Bhāgawatam in fact makes it a big point to narrate how the simple, sentimental Gopies used to weep bitterly that the same Shri Krishna on whom they had showered all of their love had chosen to later ignore them altogether. Only Tāratam unambiguously says that entire (the ‘first’) Kshara creation ending with 11 years and 52 days period of His Brij-leela was annihilated (Naimittik Pralaya discussed earlier); and then the so called Rāsa-leelā was enacted, but in ‘Yoga-maya’s creation’! We can now see in light of Tāratam that both, Shri Krishna and Gopies who woke up the next morning after that ‘night of Rāsa-leelā’ really did not have any love (or bond) of Aksharateeta origin among them – of the type that had earlier existed while enacting those two ‘leelas’. Other contemporary maidens of cowherd stock, the Kumarikās of Bhāgawatam present during Brij-leelā times, who later appeared as those married Gopies in (‘third) world after the ‘night of Rāsa-leelā’ would then have had their linked up (but deluded) Ātmās present in that eternalized Brij-leelā, the Goloka of scriptures! It seems those very Ātmās might have been lifted from the Goloka to that eternalized Upa-Loka of Rāsa-leelā. Taratam says this happened within first seven days of return of those Kumarikās in Kshara world, but this time in female ‘forms’ of the wedded Gopies, who were present in the earlier, ‘first’ Kshara creation. They thereafter lived as those married Gopies of Bhāgawatam (and other scriptures too). In respect of spirits of married Gopies of the ‘first’ Kshara world (Brahm-srishties): Tāratam says, they were going to be reincarnated in our world only after some unspecified period in Kaliyuga; that is, after Shri Krishna had departed for His eternal abode. Bhāgawatam says it was a deep curiosity of Tri-devas of our Kshara world (Brahmā, etc) and some other great ones to actually witness how (and in what manner, by taking which route) Shri Krishna would depart for His eternal abode. They made all efforts, but could not succeed in finding that out! It was only some time after He had departed that Bhāgawatam was composed. It only says, it was meant for spiritual guidance of Parama-hamsas (they earlier were the same Gopies whose spirits had experienced the Rāsa-leelā in Yogamaya’s creation as per Tāratam), as and when they might reincarnate in Kaliyuga. In light of Tāratam, their main task was to awaken their own linked up Parātmās, with whatever help that scriptures like Bhāgawatam could offer – particularly when the Purushottama’s uplifting presence would not be in their midst (like it was when earlier two leelās were enacted). 3.3 Allegoric Wedding of 12,000 Ātmās About His act of ‘simultaneously’ linking up selected 12,000 Ātmās with as many Parātmās, said allegoric verses only talk of Shri Rāj ji’s (Purushottama’s) ‘wedding with them (out of a total of 36,000) – and not with remaining 24,000’! In this author’s opinion, the amazing esotericism needs to be viewed in context of an erstwhile custom of child marriages that had prevailed in India for centuries. Such weddings



used to be followed by ‘Gauna’ (a Hindi term) to take place some years later. That custom may be on way out now, even in rural areas of India, but it would have surely prevailed in India till 17th century. Those esoteric Verses employ similar terms as are traditionally used to narrate what happened in any wedding. They say that “in a single ceremony Shri Rāj ji simultaneously wedded all those 12,000 Ātmās and accepted them as His brides” – but not the other (remaining) 24,000! As per that custom, any girl who had not yet reached adolescence was wedded to quite a young boy. Yet she remained in her father’s house for few more years till she grew up enough, to be sent to earlier wedded husband’s house (he too would have grown up by then). Thereafter she had lifelong conjugal relationship with him, raising a family, etc. It seems, this backdrop was adopted by Tāratam to convey that 12,000 (Brahm-yogayukta-Ātmās) out of a total of 36,000 Ātmās were wedded to Purushottama in a formal ceremony. They would eventually go to their duely wedded husband, the Purushottama located in Aksharāteeta Loka! In other words, the said traditional “Gauna” would take place only after they had ‘spiritually’ grown up, via the efforts of respective Brahm-srishties located in Kshara Loka, till the end of period of Jāgani! After it happens, those 12,000 Brahm-yogayukta-Ātmās too would enjoy for ever the same conjugal relationship – not by bodily moving to Aksharāteeta Loka, but by moving on to the highest Upa-Loka at Akshara level – located even higher than the ‘eternalized’ one of Rāsa-leelā, discussed earlier. They would then subjectively identify themselves with their respectively linked Parātmās; but only when the latter had ‘collectively’ shed their delusions. It would happen after they develop a strong aversion for Kshara existence – and ultimately succeed in finding their way back to their Lord! Remaining 24,000 Ātmās were not taken as His ‘brides’ in that esoteric wedding; as such they were alluded to as “Kumarikās”, the unwedded maidens. Since all of 12,000 Parātmās were deluded simultaneously, as often mentioned in Tāratam, it is reasonable to accept that their down-ward spiritual linkages with equal number of Ātmās too would have taken place almost simultaneously; of course keeping in mind that ‘flow of time’ – say, as experienced in a moment – differs vastly from one Loka to another. Was the esoteric mention in Tāratam of ‘simultaneous wedding of 12,000 Ātmās’ simply meant to provide ‘legitimacy’ to eventual relationship with Purushottama – as it would develop after period of Jāgani is over and they identified themselves with respective Parātmās? Yes, it conveys that those 12,000 Ātmās were already wedded formally to Him (hence the brides of Purushottama) and were as such only biding their time (in experiences of Kshara Loka) to ‘realize’, say consummate that relationship (the said ‘Gauna’) for ever, through their spiritual links with ‘awakened’ Parātmās! From perspectives of Brahm-srishties, such a narration collates well with Yogāvasishtha in terms of spiritual attainments of great yogis: Only they who have first realized their Ātmās in Turiya state could hope to eventually realize the God in a still higher, the Turyāteeta state. That most superior spiritual destination of Yogis is termed as their ‘Parama-pada’! Scriptures usually present perspectives of Jeevas;



but Gitā/5/21 and the rare verse of Yogāvasishtha (cited earlier), are really the exceptions representing that of eternal Atmas. One more reference of Mundaka Upanishada would be cited later. The Lord was right in forewarning His beloved Parātmās prior to deluding them that they would hardly ever find any references in sciptures of Kshara Loka on His (and also of Parātmās’) whereabouts. We need to give consideration to another thought that there exists a vast difference among ‘time-scales’ (experience of time as it is experienced in) Kshara Loka (even among its Upa-Lokas) and other two Lokas. This point is emphasized differently in scriptures including Yogāvasishtha. Tāratam says the same, but in a different way: Parātmās would have experienced thousands of years of Kshara existence in their delusion only in a minutest fraction of moment as it is experienced in Akshrāteeta Loka! After waking from her delusion, every Parātmā would be pleasantly surprised to have witnessed a ‘real-like dream’ (not that pleasant though), wherein they bodily existed in Kshara realm for so long – that too, only in fraction of a moment of Aksharāteeta Loka! They would recollect how helpless they had felt in their dream-land in all of their efforts to leave it, and return to their own blissful land (“Parama-dhām”). They would have experienced enough of the hitherto unexperienced pain during their dream-like visit. They would, on seeing first hand the might of His Kāla-māyā, realize how hollow their boast was (that they would somehow manage to return with their own efforts). Anyway, on somehow returning to their blissful Aksharāteeta existence, they would certainly thank their Lord for the timely help He rendered – even to their ‘dreamed up selves’ – by revealing rather vaguely through the earlier scriptures and then clearly through Tāratam, the truths of their experiencing Kshara world as the most spiritually evolved Jeevas! The collectively awakened Parātmās would later realize: they could have had to to experience the miserable world for a far longer period (than they actually had to), if they had been linked with lesser evolved Jeevas. They would then realize what an amazing scheme their Lord had worked out, whereby they did not have to bodily visit that distant perishable Loka wherein death is inevitable (their bodies had remained safe in Aksharāteeta Loka)! Tāratam says they would later share one another’s ‘dreams’ and make light of how they could not recognize one another in Kshara Loka (in their dream bodies), etc starting from the time when each one of them was some Gopy in that eventful life passed in Brij, and as other personalities in later reincarnations. They would also realize how their Lord had motivated their ‘dream-selves’, the Brahm-srishties to make all-out efforts to grasp scriptures as also Tāratam Vāni by offering them dazzling spiritual rewards of their own experiences of re-union with their Lord (after awakening from those dreams)! The Brahm-yogayukta-Ātmā would also be appropriately rewarded in His scheme for their efforts of providing to linked up Parātmā their accumulated wisdom as it developed during their past Kshara experiences (in delusion). That would lead to their subconsciously exerting enough will power to awaken to Akshara existence.



They were expected to have remembered lessons they learnt earlier concerning the spiritual truths revealed in scriptures, and later by Tāratam to grasp that they needed to develop true love in case they desired to consummate that relationship with their duely wedded Purushottama. Every such Ātmā, while still under the spell of its own delusion is then expected to undertake subconscious efforts to awaken its linked up Parātmā after grasping such spiritual truths of Taratam. This is a ‘win-win’ situation for 12,000 Vyashties of each of the three Lokas who were spiritually linked with one another by Purushottama in Parātma-yoga from view-points of Gopies, the Brahm-srishties! Every Gopy would have followed her own unique spiritual itinerary of past reincarnations in past. Earlier grasps of spiritual truths, as well as spiritual heights climbed earlier, can certainly be expected to come to their rescue in their later reincarnations as and when exposed to wisdom of Tāratam. At conscious levels, they were the illiterate cowherd women as given in Bhāgawatam. It only states, they connected with Shri Krishna when He was broght as a just-born infant by His father (Vasudeva). They experienced immense joy and an inexplicable, deep-rooted subconscious attraction for Him as He continued to grow to adolescece. Bhāgawatam does not rationally explain that fascination except that He was extremely attractive possessing miraculous powers; while Tāratam says it was compounded by their common Aksharāteeta level origins! Bhāgawatam has reported in earlier chapters of 10th Skandha that fascination of Gopies for Shri Krishna was so great that they could not restrain themselves from unabashedly passing a whole night with Him as recorded in five chapters narrating Rāsa-leelā that took place in Yoga-maya’s creation. Unfortunately, readers of the text have vaguely believed through exposure to inadequate commentaries and other religious literature that they all and Shri Krishna were in the Brij area of Kshara world on that night. That perception is still gaining ground due to non-exposure to Tāratam Vāni. But they are not to be blamed: as willed by God, Tāratam itself has taken time to reach them. If He has to keep His word that one day Tāratam shall reverberate in whole world, it certainly will reach them – perhaps in first instance to the Brahm-srishties and only thereafter to them – in remaining period of Jāgani! The scholarly devotees of Shri Krishna however believe, but only vaguely, that there must be some spiritual significance to Rāsa-leeāa episode involving their ideal (Shri Krishna). Such devotees feel it really relates to eternal Ātmās of Gopies rather than those cowherd women themselves. They are not far off the mark. But as and when they would connect with, and grasp the intents of Tāratam, they are bound to draw satisfaction on learning that both, the Brij-leelā (including the episode of Shri Krishna hiding the clothes of Kumārikās) and Rāsa-leelā, were prompted by the consciousness of Purushottama present within Him with a purpose. Tāratam implies, He did it in order that the Parātmās should not, immediately on ‘reaching’ the Kshara Loka, experience (even in their deluded states) any subconscious pangs of separation from their Aksharāteeta Lord (although on their own asking). It implies that Parātmās had perhaps derived some unconsciously experienced comfort



during those Brij-leelā days in company of Shri Krishna. Otherwise it would simply have been the misery of existence in the drab rural surroundings of Brij of Kshara world; a drastic change-over from their glorious Aksharāteeta existence. Yet another purpose was to later raise the spirits of Parātmās upto such a high, blissful level during Rāsa-leelā in Yoga-māyā’s creation, as would leave them, and also their linked Ātmās with reduced levels of delusion. That act of Purushottama is comparable to instilling within the spirits of their linked Brahm-srishties, such higher potentials as would enable them to later grasp the highest truths, as and when those get later manifested by God (Tāratam). Those grasps of spiritual truths would awaken their linked up higher Vyashties during the period of Jāgani! The Parātmās had not anticipated, while repeatedly pressing their demands to be allowed to experience the Kshara existence, as to how difficult it would be for them to ‘return’ back on their own to Aksharāteeta Loka. But their Lord surely knew that they would miss Him and His love for them. So He decided to accompany them (even in their deluded states) and enact those two leelas, not only to provide certain comfort but also to provide them the required spiritual boosts. Regarding Shri Krishna’s promise to unwedded Kumarikās, Tāratam says it too was kept in next seven days, but in a subsequent Kshara creation (in which we are presently located), after the episode of original Rāsa-leelā was enacted. We have seen that earlier. But a very significant revelation of Taratam is this: Shri Krishna did it when He had only the consciousness of Akshara Purusha residing within Him! He saw to it it that their spirits (along with their linked up Ātmās) were uplifted to the eternalized Upa-Loka of Rāsa-leelā that is maintained in His memory as a sort of Master Copy of what had happened earlier in the glorious creation of Yogamāyā. We can readily see why the scriptures consider Shri Krishna as the most perfect (or perfected?) Avatāra of Vishnu: In Him were present in different periods of His divine lifetime the consciousness of higher two Samashty Purushas too! Some confusion could well have prevailed regarding Him before the discourse of Gitā: which one of the two Purushas He was, either the Kshara or Akshara? Even Arjuna can be seen to have addressed Him as ‘Chaturbhuja’ in Gita/10/46 (Vishnu). But it is not incorrect (though rather inappropriate) based on statements of Tāratam implying that Aksharāteeta consciousness had descended in Him, even as He was located at Kshara level, that too only after Akshara level one had first descended in Him! Shri Krishna possessed consciousness of all the three Purushas while delivering that enigmatic discourse of Gitā when He declared Himself to be Purushottama, the Ishwara of all three Lokas, etc – even when still present in Kshara Loka! In a way one can say that all three Purushas were present within His Kshara personality; that is why He is seen to have revealed the truths related with His three-fold existence. We find, for most part, that He revealed in Gita the truths only of Kshara level; to a lesser extent of Akshara level; and least relating to those of a still higher level. That policy is quite understandable as Arjuna (and others who would connect with Gitā thousands of years later) as well as Shri Krishna Himself were



then located in the war-field at Kurukshetra, India, in Kshara Loka. Arjuna, all of a sudden, happened to get gripped with a dilemma – at the very last moment, that too (when the opposing armies were about to begin the war) – about whether to fight the devastating war or not? But Purushottama present within Him then made good use of the occasion to reveal for posterity the highest spiritual truth about Himself, though very briefly, even tersely, in keeping with urgent need of the time: To let that war take place, so that wrongdoers are punished through Arjuna! But in the case of Bhāgawatam, it was composed when the war was over a few decades back, and Shri Krishna had already left the world for His eternal abode. So His devotees were sure to feel as if they were orphaned. Hence, just before His departure He gave a discourse to Uddhava (Uddhava-Gitā discussed earlier) when the latter expressed a fear that His devotees would indeed miss His divine presence in Kaliyuga, which was sure to creep in immediately on His departure. Uddhava pleaded that He should not depart (or pass at least some more time in world). He is then said to have thought for a while about what to do and then decided to pervade His divine consciousness in the discourse that He had just given to him (verses 3/54-63 of 3rd chapter of its Māhātmya). Or perhaps He might have meant the entire text of Bhāgawatam, since the said dialogue between Shri Krishna and Uddhava is found in Māhātmya portion of the text. Either way, one of the two significant references to Parātmās discussed earlier is found in Bhagawatam’s 10th Skandha in words of Shrutadeva (and how those correlate with Adhyatma Rāmāyana) and another in 11th Skandha (in Uddhava Gitā). The scarcity of references relating the Parātmās to Brahm patently suggests that it was a part of His divine plan that awakening of first Parātmā should take place directly through Him as a consequence of intense devotion to Bhāgawatam. He did it in 17th century through the Satguru, Shri Devachandra ji (ref discussion under 2.4.8, ‘Efficacy’). The Parātmā linked with Satguru (“Sundari”) was awakened by Aksharāteeta Purusha, who identified Himself with Shri Krishna! Was it intended to re-confirm His assertion in Gitā/15/16-18 that He was the Purushottama? It sure seems to have been an integral part of His plan to unambiguously reveal such truths related to Aksharāteeta level as were meticulously withheld from mankind for long, through his deep devotion to Bhagawatam; but only after first (directly) awakening his linked up Parātma! It also demonstrates the veracity of what Shukadeva had said quite tersely (in Bhāgawatam/10/33/40) regarding benefit of reflecting upon the episode of Rāsa-leelā. The Satguru, as learnt from the Beetak literature, had done precisely that for 14 long years, when he was rewarded with an audience by Purushottama! Let us now dwell over who those 24,000 Ātmās were that Purushottama did not marry. Several rather unbelievable, possibly esoteric mentions are found in Purānas and other texts of both males and females (either seemingly great ones or otherwise!) – in thousands! – desiring special (including conjugal) relationship with either Shri Rāma or Shri Krishna. What more, they were promised it would happen later! Did scriptures communicate it would happen by providing their spirits the entry in Upa-



Loka of Rāsa-leelā preserved for eternity at Akshara level (their numbers add up to more than 12,000)? Did they (Ishwar-srishties) later reincarnate as those referred in Bhāgawatam as Kumārikās? Tāratam categorically says: Such relationship with the Lord (Male) can be had only by developing (subservient) attitudes of ‘females’! Shri Rama had only one wife: Sita. He did not have conjugal relationship with any other female. On receiving proposals for such relationships from other females – for He too had a very attractive and powerful personality (like Shri Krishna). He is said to have declined in following manner: In that life He had taken a vow to have only one wife, but their desires would be fulfilled when He returned in a later life as Shri Krishna! In short, He knew He would re-appear later as Shri Krishna. Did they belong to two higher categories of Tāratam already, or were they earmarked by God to be raised to such spiritual status in order to have their desires fulfilled? But they have been by and large (esoterically) depicted by the scriptures as having got captivated by divinely handsome looks and valour of Shri Rāma – rather than His spiritual status. Or did esoteric scriptures suggest that it was desired by those few evolved Jeevas, those women or even the male sages, to have spiritual union with God, who they intuitively felt was present before them, personified as Shri Rāma? In light of Tāratam it seems, it may well have been the case. Those women who came in lifetime of Shri Rāma could perhaps have reappeared in forms of Gopies during the lifetime of Shri Krishna to participate in episodes of Brij-leelā and Rāsa-leeāa; or in same episodes preserved eternally in Akshara Loka (if Ishwar-srishties). It is said in scriptures: Shri Krishna (not Shri Rāma) was “Shodash-kalā-sampanna” (a full-moon-like) most developed Avatāra of Vishnu. ‘Shodash’ means ‘sixteenth’ and ‘Kalā’ points at ‘phase’ of the moon; so this phrase suggests it is the highest ‘extent’ of divinity of Brahm that may manifest in any Jeeva, even an Avatāra of Vishnu, present at Kshara level. We would later see how Upanishadas inform that it points at a highest level of spiritual evolution. The first ‘Kalā’ should be considered as the lowest extent, almost zero, of visibility of moon on an absolutely dark night; while when in its 16th Kalā, the same moon is fully visible (on a ‘full-moon night’). The simile of Kalā points at how God gradually manifests His divinity within (it is the same as saying that it is experienced in differing measures by) a yogi when he treads spiritual path. As Shri Krishna is depicted to be “Shodash-kalā-sampoorna”, He certainly is entitled to being hailed as ‘Brahm’ or ‘Purushottama’, as many texts declare that one who knows (experiences) Brahm verily becomes the Brahm! It was not possible to locate any scriptural reference on how or when He had the experience of highest reality corresponding to 16th Kalā. But He sure is seen saying during the discourse of Gitā that He was “Purushottama” and that His graces can enable other aspirant Jeevas to experience ‘Brahm’ too. We only have Anugitā Parva giving out that He was ‘yoga-yukta’ (connected in some way) with Brahm when He gave out that discourse! We can also see some indirect references to Shri Krishna in Mahābhārata pointing at His being the “Mānasa-deva” who came to rescue of Brahmā to create our Vārāha Kalpa.



3.4 Yogamāyā: More References The backdrop of discourse of Gitā was rather mundane. Shri Krishna had to lead Arjuna gradually to secret of highest level of His reality and to disclose that He was the Master (God) of all Lokas. It is here that He had occasion to reveal that fates of Arjuna’s adversaries on warfront at Kurukshetra were sealed by Him already; he was simply asked to (/11/34) fight in the name of Dharma, righteous deeds, all the wrong-doers. While Arjuna addressed Him as ‘Yogeshwara’, Sanjaya too termed Him that, and also ‘Hari’, when reporting to blind king Dhritarashtra that Shri Krishna had awarded divine vision to Arjuna to enable him to see His ‘swaroopa’ (real ‘self’) and might! The sage Mārkandeya too had earlier told Arjuna and his brothers in a forest of ‘Kāmyak Vana’ that Shri Krishna was God (to be discussed later) and that they would finally win the war! Sanjaya told Dhritarashtra the same: The war would be won by the side that has Shri Krishna, “Yogeshwara Hari”, and Arjuna. Shri Krishna revealed that His divinity remained cloaked by His power of ‘Yoga-māyā’ (Gitā/7/25), hence unevolved ones do not come to know of His real stature! He perhaps implied, His ‘Purushottama’ swaroopa remained unknown to world at large, in spite of fact that He was the pervading principle behind Akshara reality, ‘Sat Pāda’ (discussed earlier) which in the Hindu scricptures commonly alluded to as ‘Bhagawān’. Did He in Gita/7/25 imply (as ‘Purushottama’) that people envisage Him as ‘Bhagawān’, the Akshara Purusha (‘Goloki’ Shri Krishna)? Arjuna too called Him ‘Bhagawān’ in /10/14 and 17. His Purushottama swaroopa seems to lie behind – being cloaked by Yoga-māyā – that of Bhagawān, Akshara Purusha who in turn acts from behind the Kshara Purusha. Hence, in prevailing perception, Shri Krishna, called an Avatāra of Kshara Purusha (Chaturbhuj Vishnu) is hailed as Bhagawān, a term that is not elucidated in either Gitā or Bhāgawatam. Before proceeding with Gitā it would be worthwhile to keep in mind that scriptures and their commentaries generally point at ‘Hari’ or ‘Shri Hari’ only vaguely – as the ‘personalized’ (Vyashty) form of reality mightier than Kshara – Akshara Purusha, or a combine of Akshara and Aksharāteeta Purusha (Purushottama). ‘Shri Hari’ is used in scriptures to point at both: Shri Rāma and Shri Krishna. In second Sarga of Bāla-kanda of Adhāytma Ramāyāna we find ‘Hari’ (in Vyashty form) having informed Brahmā, the power of creation behind our Kshara Brahmānda (Brahmā perhaps was in a Samādhi state then) – that He would later take birth as ‘son of Dasharatha and Kaushalyā’. He further informed that His power of ‘Yogamāyā’ would be born as Sitā, daughter of king Janaka, whom He, as Shri Rāma, would then wed! In first Sarga of this text, Sitā told Hanumān that she was ‘Parā-prakriti’ and Shri Rāma was “Param Brahm”, the “Sat-chit-Ananda” principle that always remained hidden as a “Sarva-vyapi-Ātmā”, an omnipresent, conscious self, behind everything. It suggests, Shri Rāma was either Akshara or Aksharāteeta Purusha; while power behind Sitā was that of God called Yogamāyā – either mightier than, or same as, ‘Parā-Prakriti’ – that is superior to ‘Prakriti’, the material cause of entire Kshara Brahmānda, the consciousness of Kshara Purusha! Sitā told Hanumān, right in front



of Shri Rāma – before He started His discourse of ‘Rāma-hridaya’ (to Hanumān), discussed earlier – that she really was responsible in getting performed all deeds that Shri Rāma only seemed (to others) to have performed in world! This statement implies: Shri Rāma (known as Maryādā purushottama) was operating in Kshara body, via power of Yogamāyā through Parā-prakriti! Sitā recounted highlights of His divine deeds from the time of His birth upto that of that discourse! It seems, based on the Tāratam that Yoga-māyā is the power of Purushottama that provided a bridge between Aksharāteeta and Akshara Lokas to finally make its presence felt in Kshara Loka. It also created a glorious realm in which Rāsa-leela was enacted by Shri Krishna in whose being had then resided the consciousness of (Sat Pāda of) Akshara Purusha (when it was backed up by that of Purushottama). Tāratam reveals: Such a Shri Krishna could remain in Yogamāyā’s glorious creation only till such time as consciousness of the Purushottama had pervaded that of Akshara Purusha present in that form of Shri Krishna! But as soon as Purushottama withdrew the support of His consciousness, it became untenable for Akshara Purusha to remain present in Yogamāyā’s creation in the ‘form’ of Shri Krishna. So He had to disappear from that glorious creation! Tāratam clearly says, Shri Krishna re-appeared in the Yoga-māyā’s creation only after Purushottama’s consciousness was reinstated in Him! Bhāgawatam/10 too talks of above disappearance and re-appearance of Shri Krishna in the Rāsa Panchādhyayi (five chapters), but without at all relating these happenings to either absence or otherwise of the consciousness of Purushottama in Shri Krishna. In fact, it hardly ever talks of any ‘level’ of consciousness present within Shri Krishna, either within or outside of the Yoga-māyā’s creation. Tāratam reveals, it all happened in line with a divine plan to spiritually evolve those Gopies (Brahm-srishty category Jeevas), as seen earlier. What is pointed at is this: The status of Yogamāyā, solely under the control of Purushottama, seems to be higher than that of the power called ‘Parā-prakriti’, which in turn is higher than Prakriti or Kāla-māyā (the power that governs Kshara Loka and Jeevas present therein). The Yogamāyā thus seems playing its part when, for any reason, the Aksharāteeta principle operates (intervenes) in (affairs of) Kāla-māyā’s creation – and of course of its own too. Bhāgawatam reveals as if Yogamāyā served purpose of only providing a blissful realm wherein Gopies and Shri Krishna enacted Rāsa-leelā – simply because that high level of bliss could not have been provided by Kāla-māyā’s creation, wherein the ‘Brij-leelā was enacted earlier. Other devotees, also thought, as recorded in Bhāgawatam (discussed earlier), that it was in the creation of Yoga-māyā that Shri Krishna had placed His lotus feet on the bossoms of His beloved Gopies. It was a unique scriptural way of informing readers that He had instilled higher spiritual potentials in them. In the light of Tāratam, Purushottama principle seems to have given a mighty boost to the spirits of Brahm-yogayukta-Ātmās to entitle them to be present in that glorious creation. Through them that potential also got transferred to their linked Gopies, as explained a little later.



Returning to Gitā, when Shri Krishna was present in Kshara body, the Purushottama principle made use of both, Yoga-māyā and Parā-prakriti (power manifesting the ‘Chid-ābhāsa’ within Anātmās, the creations of Prakriti (refer earlier discussion on Adhyātma Rāmāyana). We find that both Arjuna (the only direct recipient of that discourse in war-field) and Sanjaya – who heard and saw Him give that discourse to Arjuna and narrated it to blind king Dhritarāshtra using divine power awarded to him by his guru, Vedavyās – alluded to Shri Krishna as ‘Hari’, respectively in /18/77 and /11/9. It seems their understanding of the term ‘Hari’ was to point at a principle higher than that in the Kshara Purusha, manifested in world as a ‘Yogeshwara’ (in words of Arjuna in /11/4; of Sanjaya in /11/9 and in /18/78), one who rewards Jeevas with different Yogas. Shri Krishna had earlier on said in /7/25 that He remained ever cloaked by Yoga-māyā. That is why the principle providing sentience (a feeling of being a ‘sentient’ Jeeva to an Anātmā) – the ‘Chidābhāsa’ – can not alone provide experience of Him, as He lies beyond the reach of both, ‘A-parā’-Prakriti (simple ‘Prakriti’) and ‘Parā’-Prakriti, supporting every Jeeva (/7/3-7). So, to grasp how His experience can be had, the secret of His Yoga needs to be known (/7/1-2). In verses /7/4-5, Shri Krishna declared that principles of Prithwi, Jala, etc, the material causes of insentient creation – were governed by ‘A-parā Prakriti’. It is commonly called as ‘Prakriti’ or even ‘Māyā’ (Kāla-māyā of Tāratam)! In other words, A-parā Prakriti is in charge of insentient part of (Anatmā); and Parā-prakriti for manifesting the sentience, Jeeva-bhāva (through Chidābhāsa) in every human being! Shri Krishna asserted that driven by worldly desires, the ignorant Jeevas – instead of knowing about and worshipping Him – propitiate ‘devas’ (the Kshara level ‘gods’) – hoping to receive short-term rewards. Such rewards (of Kshara world) are arranged by Him to be delivered via ‘Prakriti’ (/7/20-4), to those Jeevas who ‘do not seek Him’! It suggests that they, having only ‘worldly’ inclinations are not interested to know or realize higher reality than Kshara in whose ‘swaroopa’ (consciousness) the entire Kshara creation resides along with all Jeevas. But His wise ‘Bhaktas’ certainly desire to unite only with Him, say to get connected with Him, and not with the world! In a way it is He who has arranged to keep them focused on worldly objects made up of Prakriti. However, He says, ref Gita/7/17-9: The Bhaktas who aspire only for Him are enabled to do so only after they have shed their ignorance – over several lives – by evolving adequately! It happens with inputs received life after life by connecting with personages of great spiritual stature; or even through their guidance (even when not bodily present in Kshara loka) via the ‘readings’ of great sages like Bhrigu and others. That would happen with consent of Para-prakriti which might at some time induce an enlightened ‘Chidābhāsa’ (Jeeva consciousness within an Anātmā) to deliver the experience of Ātma-swaroopa to a Jeeva blessed with Ātma-yoga. But for an experience of yet higher level of reality, it seems, the grace of Brahm-yoga awarded on an Ātmā is essential – say Parātma-yoga from view-point of the linked Jeeva. It is here that His power of Yoga-māyā would be called for: as if to open up



the door on passing through which the experience of Purushottama could occur. Tāratam explains how the Gopies (their linked up Ātmās really) were taken upto that ‘door’ in a Yogamāyā’s creation (for enacting the so called Rāsa-leelā), but even then Purushottama gave them only an indirect audience. The ‘form’ of Shri Krishna had consciousness of Akshara Purusha, but at that time in Yoga-māyā’s creation, the latter was also pervaded by that of Aksharāteeta Purusha! It is implied by Tāratam that it would only be a step forward for those Ātmas to awaken their Parātmās to have (through them) the experience of Purushottama in form of Shri Rāj ji. Above view is the best that this auther could figure out about His mysterious power called Yogamāyā. We do not see Gitā giving out any order of hierarchy between His two powers, Yoga-māyā and Parā-Parakriti. In Upanishadas to be discussed later, references will be presented on how a Jeeva may gradually be led, in phases (called ‘Kalās’) to experience the Brahm. A text seems to use a term “Brahm-ābhāsa” (in place of ‘Chidābhāsa’) and it seems quite appropriate too, as Brahm is often said to be Sat-Chit-Ānanda swaroopa. We saw earlier in the context of Tāratam how the ‘Chit’ (middle term) is the power that always remains in background. Experiences at Aksharāteeta and Akshara levels may be taken to be respective manifestations (predominantly) of Ānanda and Sat components of the same three-fold Brahm-swaroopa, via the ‘Chit’. We may, recollect earlier discussion on Rāsa-leelā enacted in creation of Yogamāyā and its great significance for the spirits of Gopies – really the Jeevas in Kshara Loka of Brahm-srishty category – as it is emphasized by Tāratam. Those Gopies too experienced the Rāsa-leelā delivered to them over their linkages with respective Brahm-yogayukta-Ātmās who were especially enabled by Purushottama to be present in a creation whose material cause itself was the stuff of Yoga-māyā. So, the bodies and consciousness of those Brahm-yogayukta-Ātmās were made up of Yoga-māyā! Their divine experiences would surely have reached those Gopies, but at a time when they were present not in our world, an Upa-Loka at Kshara level known as ‘Bhoo’ (where the Brij-leelā had earlier been enacted) – for it had got annihilated then (both, Bhāgawatam and Tāratam say it was the night of Brahmā then). Those Gopies would have been present in any of the four higher Upa-Lokas (perhaps the highest) at Kshara level (Vaikuntha). Being the highly evolved Brahm-srishties, they would not have got annihilated, like all other Jeevas of lower Upa-Lokas do, at the time of Naimittik Pralaya (when it is the night of Brahmā). They would have received over their spiritual links those divine experiences of ‘Rāsa-leelā’ enacted in Yoga-māyā’s creation (great sages like Bhrigu and others have been categorically said in Bhāgawatam to survive Naimittik Pralayas by moving to higher Upa-Lokas). Divinity of experiences of Rāsa-leela is indicated in Tāratam to have, as if, remained registered within those Gopies by way of spiritual upliftments which would help them, in their later reincarnations to serve as very high platforms from where to take final leaps in period of Jāgani, to get identified with their linked (by now) awakened Parātmās.



Bhāgawatam alludes to said spiritual boosts from Kshara perspective of Gopies by saying esoterically (as seen earlier) that Shri Krishna placed His lotus feet on their bossoms (consciousness) – when they were with Him in a creation of Yoga-māyā! After collating Bhāgawatam and Tāratam with Gita: The experiences had by those Brahm-yogayukta-Ātmās in Yoga-māyā’s creation, would have been delivered to Gopies, bodily present in Kshara Loka, via both the powers of God: Yogamāyā and and Kāla-māyā through down-the-line God’s powers, the Prakriti and Parā-Prakriti just discussed. We do not clearly get to know from scriptures if such happenings have happened only due to special nature of our present Vārāha Kalpa; or descent of higher levels of God’s reality in our Brahmānda, in human personality of Shri Krishna over 5,000 years ago, as Tāratam revealed (Gitā only announced He was the Purushottama). It is also revealed that 12,000 Aksharāteeta Parātmās are still experiencing our Kshara world via that many Brahm-srishties. But when they do get awakened at the end of period of Jāgani, they would have left an everlasting imprint not only in our Kshara Brahmānda, but also at the imperishable, Akshara level, as Tāratam Vāni asserts in unequivocal terms. Though not clearly stated therein, it also seems at times, that the said unprecedented intervention of Aksharāteeta level would leave its imprints at Akshara level in several ways – in form of ‘Bhists’. These Bhists could change the spiritual course of mankind to appear in countless future Brahmāndas yet to issue forth from Akshara level. It is hoped, following discussion may point at the reasoning behind this conjecture (Tāratam does not explicitly state this).

3.5 Eight ‘Bhists’ of Tāratam We will review later the verses of Tāratam from 12th chapter of one of its books called ‘Khulasa’. Let us now see what its 5th chapter says: 4 Bhists (plural of ‘Bhist’, a distorted form of ‘Bahishta in Urdu’) – designated here, for ease of later reference as P1 upto P4, exist at ‘present’; and 4 more would likewise get created in ‘future’, after end of the period of Jāgani, designated here as F1 upto F4. We have already seen how the records of Brij- and Rāsa-leelās, enacted respectively in Kāla-māyā’s so called ‘first’ Kshara creation and in the Yoga-māya’s ‘second’ creation – were eternalized (made immortal) at Akshara level by the time Tāratam Vāni manifested in 17th century (same situation exists in 21st century too). Those experiences were respectively eternalized at Bhists P2 and P3. It amazes that Tāratam lists even our Kshara level Vaikuntha as the Bhist P1 and even the Aksharateeta Loka as P4! Most of the aspirants may ask: Why have records of those divine happenings been stored at all? What purpose would be served by those 8 Bhists in future (if at all) and how? Revealing about the four Upa-Lokas of ‘future’ Tāratam says, one of them designated here as ‘F3’ – that of Jāgani-leelā – shall likewise be immortalized after all of the 12,000 Parātmās first shed their delusions, one-by-one, and then awaken ‘collectively’ in the Aksharāteeta Loka (the Bhist ‘P4’). This Bhist F3 shall have the



records of experiences of all Brahm-srishties of the entire ‘third’ creation. F1 is said to be the Bhist of Brahm-yoga-yukta-Ātmās who were directly linked with their respective Parātmās. The former (as esoterically said in Tāratam they were the ones who were wedded with Purushottama, refer earlier discussion in section 3.3) would thereafter experience the conjugal relationship with Purushottama via their respective Parātmās. Then, Bhist F2 would be that of 24,000 Kumārikās’ experiences. The Bhist F4 would belong to a large number of Jeeva-srishties who would follow the guidance provided by the Brahm-srishties. That is the most amazing revelation of Tāratam Vāni! In effect, whole range of experiences of Parātmās in their individual delusions – of existing in two Kshara creations (‘first’ and ‘third’ ones), would have got eternalized as Upa-lokas ‘P2’ and ‘F3’; and those in Yoga-maya’s (‘second’) creation in Bhist P3. These immortalized Bhists can be arranged in a step-wise order of their divinity (in the Akshara Loka) to reflect gradual progression of deluded consciousness of the Parātmās being led back to Aksharateeta Loka (P4). Their journies through the Kshara Loka would have got recorded for ever in those 3 Upa-Lokas at Akshara level, from P2 to P3, to F1. Thereafter all the 12,000 Parātmās would have awakened finally to their Aksharateeta existence (P4). But owing to the Inter-Loka spiritual linkages of Parātmās, all of the 12,000 Brahm-yogayukta-Ātmās and that many Brahm-srishties too would have had identical experiences as immortalized in Bhists P2, P3 and F1. We can as well say from ‘Kshara’ perspective of the 12,000 Brahm-srishties’ that their experiences would have been preserved in three Upa-Lokas (P2, P3 and F1) after the period of Jāgani ends in our world. Of course, we know from Tāratam that the real cause of their experiences getting eternalized was/would be that those same were, or would have been, had by the most divine Parātmās! Those three Up-Lokas would then reflect (after the said period) point at step-wise progression in which the spirits of Brahm-srishties would have got led right from the Kshara Loka to Aksharāteeta Loka! Without explicitly shedding light on future use that God may put these eternalized Upa-Lokas to, Tāratam only reveals in quite a matter-of-fact way, how in past an earlier eternalized Upa-Loka of Rāsa-leelā (P3) was put to use in the beginning of our present (‘third’) Kshara creation. We have discussed it earlier (in section 3.3) in context of Kumarikās who had desired to wed Shri Krishna that their spirits were taken to the eternalized Bhist P3 in beginning of ‘third’ creation. Those experiences would get recorded at Bhist F2 (perhaps also those of right upto end of the period of Jāgani). In this light, without being explicit about it, Tāratam seems to have provided in opinion of this auther some basis to make a conjecture outlined below on how God might perhaps use those Bhists in future, to evolve the Jeevas of either all or at least a selected few of the future Brahmāndas. Not only that, it also reveals that two more would likewise get created, after the period of Jāgani ends (F3 and F4)! F2 relates to experiences of Ishwarsrishties (the Kumārikās) and F3 to those of Brahm-srishties. It needs to be noted that Tāratam has employed the term ‘Bhist’ not only for what this auther has



termed as an ‘eternalized (or immortalized) Upa-Loka’ at Akshara level; but also for significant spiritual destination desired by, or attained by an aspirant that may be present in Kshara Loka (P1) and Aksharateeta(P4)! Such destinations are: The perishable Vaikuntha, or ‘Malkoot’ of Qateb stream of scriptures (‘P1’) that could at best be accomplished by a few Jeeva-srishties; or at other extreme, the Aksharāteeta Loka (P4) by only the Brahm-srishties! In between these two extremities, we have Ishwar-srishty category Jeevas who (on account of their links with Vyashties of Akshara Loka) would get their eternal Ātmās awakened (at whatever Bhist or eternalized at Akshara level). They are also termed as 24,000 Kumārikās, whose Ātmās are esoterically said by Tāratam as those not wedded to the Purushottama (discussed earlier in section 3.3) – say, they were not upward linked with Parātmās, like the 12,000 Brahm-yogayukta-Ātmās were. The Kumārikās were linked to Jeevas of Ishwar-srishty category, and were unaware of existence of Purushottama and Parātmās, or even the Aksharāteeta Loka. Tāratam explicitly says they can attain only the Turiya state of consciousness and awaken their linked up Ātmās. For that, their consciousness have to transcend even the experiences our Brahmānda’s perishable Vaikuntha (or Malkoot), that already is said to exist at ‘present’ as Bhist P1. For that matter, even the Brahm-srishtis would be required to first attain Turiya state and only then they would attain Turyāteeta state too – in order to awaken the linked up Parātmās. Both the higher category Jeevas would have to transcend the experiences of Vaikuntha in order to attain Turiya and Turyateeta states. But even Vaikuntha is not really a desired spiritual destination by all of Jeeva-srishties, says Tāratam! Most of them seek a visit to ‘Swarga’ Upa-Loka, a pleasurable Upa-Loka at Kshara level (paradise, heaven) – even for a brief period, for it has to be vacated, as per scriptures, no sooner the earnings of their good Karmas (that took them there in first instance) get exhausted. Then those Jeevas have to return back from Swarga to ‘Mrityu-loka’ – where all miseries of life and death are inevitable – as said in Gita/9/20-21 too. Tāratam seems to say that ‘Mrityuloka’ of Veda stream is what Qateb stream of scriptures allude to as ‘Nasoot’! Now, ‘Swarga’ is the 10th Kshara Upa-Loka (counted from the lowest one), two steps higher than that of our gross world, also known as ‘Bhoo’ or Prithwi (refer discussion on Bhāgawatam). Now, these lower 10 Kshara Upa-Lokas get annihilated after every Kalpa, the day of Brahmā, and get recreated again in beginning of next Kalpa to last for period of 1000 more Chaturyugis. Above the lower 10, lie higher 4 Kshara Upa-Lokas that do not get so destroyed after every Kalpa, but last for entire lifetime of 100 years of (Kshara) Brahmā. Earlier, in absence of clue from Hindu scriptures including Bhāgawatam about what was the hierarchical position of ‘Vaikuntha’ among the 14 Kshara Upa-Lokas, it was thought that it was highest, or 14th Kshara Upa-loka, as Vishnu, the Kshara Purusha, resided there. But Tāratam seems at times to vaguely suggest – when verses of Khulasa/12/8-9 are collated with /12/21-2 – that all the 4 Upa-Lokas located above



Swarga Upa-Loka, or those from 11th upto 14th Kshara Upa-Lokas are collectively termed as ‘Vaikuntha’ of Ved stream of scriptures, the same as ‘Malkoot’ of Qateb stream! In a way, it seems logical too, as these 4 higher Kshara Upa-Lokas have the same higher life-span as compared to that of the lower 10 (a Kalpa). The life-span of Malkoot works out to either 72000 times that of the ‘day’ (a Kalpa), or 36,000 times that of the ‘day and nght’ cycle of Brahmā (a day and night of Brahmā, says Bhāgawatam, have equal time-spans). In spite of this parity in life-spans of higher 4 Upa-Lokas, it seems as per Tāratam that the Vaikuntha – whether the 14th Upa-Loka or otherwise – is where the Kshara Purusha (or all Tridevas, with their helpers) resides. It seems quite logical as it is the nearest at Kshara level to the Akshara Loka. It seems reasonable to believe that not only the Kshara Purusha, but all the great sages (Brahmarshis like sage Bhrigu) rooted in higher levels of reality descend to Kshara level via Vaikuntha (highest at Kshara level); only thereafter they further descend to any one of the other three (11th upto 13th) Kshara Upa-Lokas wherein they are said to reside. From there, they come down to lower 10 Kshara Upa-Lokas, including our world, the 8th one – from where they would themselves have earlier evolved in ancient times! – to likewise evolve other Jeevas. They, after giving necessary spiritual truths to mankind in our world, return to higher Kshara habitats after accomplishing the tasks assigned to them by God (like the Avatāras do too). Khulasa/16 throws light on this point. Though Vaikuntha or Malkoot is not really imperishable, it does have good bit more longevity than Nasoot (group of 10 lower Upa-Lokas). Even after dwelling there and learning a few more truths concerning Akshara level, the spirits of evolved ones of Jeeva-srishty category can not really reach Akshara Loka, asserts Tāratam, as their spirits had not descended from there. In fact it furnishes precise numbers of two higher category Jeevas who can do that! Such assertions had really provided required impetus and also confidence to this auther to develop an outline of concept of Inter-Loka spiritual linkages and suggest that God would have gracefully linked in past only those 36,000 Jeevas with that many Vyashties located in Akshara Loka. But it can be said to have been the case before the end of period of Jāgani. After it ends, the situation would have changed drastically! A large number of Jeevas would then have struck roots at Akshara level in the Bhist F4; and all of this would have happened due to consequence of ‘unprecedented intervention of Aksharāteeta level’ in affairs of our Brahmānda! That intervention would have provided opportunities (not possible earlier) not only to 12,000 Brahm-srishties to have experiences of Purushottama, but it would also have provided en bloc the spiritual roots at Akshara level to great many Jeevas who had not earlier possessed them before the end of period of Jāgani! Referring to earlier discussions on Hindu scriptures regarding whether every Jeeva of Kshara Loka is backed up by an eternal Ātmā and the situation existing presently: Had Tāratam contradicted the scriptures? Or, what it mentions as ‘happening now in our Brahmānda’ really took place in some primeval Brahmānda, as a consequence of which a vast number of Ātmās might have happened to be present at Akshara



level, to provide the said back-up to every Jeeva of our Brahmānda? Could not such an intervention have taken place in some primeval Brahmānda that had resulted in creation of those Bhists, and a repeatition or re-broadcast of which might be taking place now in our Brahmānda? In that case too it would appear as if the said unprecedented intervention has occurred in our Brahmānda (for the first and last time, only in our Brahmānda, as the Tāratam Vāni unequivocally asserts) – say a ‘repeat broadcast’ of those Bhists. Those Bhists might have got created at Akshara level as a consequence of that intervention in the primeval Brahmanda! After all, what is so special about our Brahmānda? Could not similar happenings have occurred in any of the countless Kshara Brahmāndas preceeding ours, and later repeated in others, including our Brahmānda too, and still the Revlations in all of them would repeat the same thing as Tāratam does (now in ours)? In other words, does Tāratam ambiguously narrate what has occurred and that yet to occur in our Brahmānda in place of what keeps on happening rarely in some Brahmāndas wherein mankind might have evolved to a level that is similar to what it has done in ours? But let it be made very clear: Tāratam does not say anything of the sort it is being speculated here. It however does not seem impossible that some of those who may happen to connect with Tāratam in future might develop the same curiosities as this auther did: What is so special about the Jeevas only of our Brahmānda? Why were the Jeevas of countless earlier Brahmāndas not given the same or even similar opportunities to experience the Purushottama, like the ones being given in the present to Brahm-srishties in ours? Such questions can not be answered easily, except vaguely asserting that God does seem to be just as well as kind and that He would not treat only our Brahmānda in any preferential manner. One would possibly draw the same (or even some similar other) inferences based on what the Tāratam Vāni says in respect of its Bhists P2 and F2, including the immortalization of Kumarikās’ experiences of earlier eternalized Rāsa-leelā (recorded in Bhist P3) in the beginning of ‘third’, our present Kshara creation. Tāratam does not spell out which of the Kumārikas’ experiences would get immortalized: whether those only of last 70 years of period of Jāgani, or also of eternalized Rāsa-leela (Bhist P3), or of whole lot of intervening period too. If the last raised conjecture is true, it sure is highly significant. Whole range of the experiences of Ishwar-srishties too would have got eternalized (like in case of those of Brahm-srishties) at P1, P2 and finally at F2, again as a consequence of awakening of the 12,000 Parātmās and consequent spread of Aksharateeta level Aura in our world through the 12,000 Brahm-srishties! Would the Jeevas of at least ‘future’ Brahmāndas be henceforth given similar opportunities through eternalized Upa-Lokas at Akshara level (6 Bhists), particularly after so many of them would have been created as a consequence of the so called one-time intervention that Tāratam says occurred in our Brahmānda? Surely, the immortalized or eternalized Upa-lokas are there to stay for ever, but with what objective? Considering the interests of some of the countless Jeevasrishties, they would not like the idea of



‘perishing’ at the end of every Kalpa, only to reappear in next Kalpa, as it happens in lower 10 Upa-Lokas called ‘Nasoot’ by Tāratam. This ‘perishing’ should not be mixed up with death (and later reincarnation) that may take place a large number of times within any Kalpa. Anyway, to avoid perishing after every Kalpa and making further spiritual growth, some evolved ones do aim at reaching Malkoot or Vaikuntha. Now, that explains why the scriptures place Jeevas who reach Malkoot at a higher pedestal than ordinary Jeevas of the world (a part of ‘Nasoot’) who aim at, or are capable only of, visiting simply the Swarga Upa-Loka – time and again – only to be back again into this miserable world. So those of Nasoot, after a certain time in which they gain spiritual evolution, aim at crossing over from Swarga to reach the Vaikuntha or Malkoot. They are said to be better evolved than rest of those of Nasoot, still not at par with Ishwar-srishty category Jeevas. It is immaterial whether they are actually located in Nasoot or Malkoot portions of Kshara Loka since in God’s plan the spiritual inputs are given to Jeevas mainly in the world, the 8th Kshara Upa-Loka of Nasoot. It can generally be said that the spirits of higher two category Jeevas would have developed desires, even in most ancient past, to first to reach Vaikuntha (Malkoot) and thereafter to go beyond it and enter into some unknown imperishable level of God’s reality. It could have happened after either reading accounts of discourses of great personges and reflecting upon them; or if very fortunate, after coming in direct contact with them with the grace of God (the ‘Satsanga’ of scriptures). What must be grasped in the light of this part of discussion is as follows. The sequence of spiritual evolution of Jeevas of all the three categories of Tāratam present in the ‘Nasoot’ (a term of Qateb stream of scriptures) or the Mritu-loka (of Ved stream), a collection of 10 lower Kshara Upa-Lokas, has to begin with first acquiring capability of reaching the perishable Malkoot or Vaikuntha. But such statements are often vague and do not often lead the spiritual aspirants to their goals pointed at in the scriptures. It would have left them all the more dissatisfied. Still they do not rest till their curiosities are satisfied, says Tāratam. They get set to search out for Sat-gurus, but they are so difficult to find, particularly in adverse times of Kaliyuga. It is for them that Tāratam holds out a ray of both, inspiration and hope, revealing even the time-span within which some of them (graced ones of the past, and even their numerical trength) would be able to fulfill their aspirations. Tāratam says that only the Brahm-srishties were really destined to either reveal the highest level truths or to grasp them. They access those truths in due time, for passing on to entire mankind, but only in their highest, the ascended state of consciousness (Buddhi-vritti) that is termed as “Myarage”, using an Urdu term, in Tāratam in its verses of Khulasa/3/53-4, 57 and several others. Even such spiritual truths as were earlier withheld by God in past get revealed when they get into ‘Myarage’ and get connected with God. Through them are revealed by God even the hitherto undisclosed spiritual truths. It clearly says that the Prophet Muhammed used to utter the divine verses of Holy Quran only when he got into



Myarage. It is the same as Turyāteeta state of consciousness of Yogavāsishtha that only Brahm-srishties can attain, but after first getting into Turiya state. It is not made explicit in Tāratam that Turiya state of consciousness (attainable by Ishwar-srishties too) can not really give out the truths relating to even Akshara level reality. It seems unlikely that those truths were clearly revealed even by such great ones in past, beyond a few generalities. That is why even Akshara level of reality is reported by scriptures to be ‘beyond any description’, etc. We get only vague mentions to what is often called as ‘Go-loka’. This legendary Go-loka seems to be the Tāratam’s eternalized Upa-Loka at Akshara level of the Brij-leelā (Bhist P2). Aksharāteeta Loka seems to have been denoted as Brahm or Param-dhām in Gitā (Tāratam has used this latter term hundreds of times) and Brahm-dhām in some Upanishadas. It is possible that the Ishwar-srishties are called upon to return to their waking states before rationally narrating the truths they would have learnt earlier in their Turiya states. But it is different with Brahm-srishties, termed “Momans” in the three verses of Khulasa/3/53, 54 and 57 (cited in earlier paragraph). Taratam says, Momans have the honour of being capable of (transcending Turiya, and then) getting tnto “Myarage” (Turyāteeta state) to know from Purushottama – and also to instantaneously convey in the Kshara world – all that He wants them to reveal in world (over and above what He might have revealed in past)! Without those truths, mankind has had to remain for too long in past in the dark night of ignorance. Finally, the dawn has arrived, it often says. The light was spread, first by the Satguru and then by Mahāmati Prānanāth via the truths revealed in Tāratam Vāni. But those truths too can be grasped only if and when so willed by God, and not otherwise – even by those who possess potentials to get into Turyāteeta state (the Brahm-srishties), the ones graced with Parātma-yoga (refer first chapter). Such delays in properly grasping Tāratam and spreading it are indicated in several ways (although in vague terms) – for example, in its book called ‘Sanandh’ (in verses /33/17-22). God’s plan, however, is announced tersely in only a few words of Sanandh/38/66 (“e nek rakhi rāt khainch ke” in Hindi), that can be translated as follows: “The dark night of ignorance has ben (intentionally) prolonged”!! But as was disclosed by a Bhrigu Samhitā reading received by this auther in end of the year 2000 AD, the time has indeed arrived (say, in 21st century AD onwards) when it would gradually spread in world (the electronic medium may play a big role here)! This reading (several later ones too) have been viewed by this auther as divine corroboration of Tāratam Vāni. He is aware that all others may not have the same perception, as those who read these pages – located abroad (and even within India) – are not likely to have even heard about such spiritual guidance provided by the revered sage Bhrigu from some divine, subtle level. Anyway, yet another reason for the said delay seems to have been in-built in the Tāratam Vāni itself. Many Hindus may not think highly of it since it keeps Holy Quran on a high pedestal and speaks in glowing terms about Prophet Muhammad.



Likewise, the Muslims may feel it is unworthy of study as it often alludes to Shri Krishna and His seemingly frivolous Brij- and Rāsa-leelās that were earlier alluded to in a holy book of Hindus, the Bhāgawatam! Such prejudices seem to have restricted its study and spread to only a few million Hindus in India known as ‘Pranami or Nijānand Sampradāya’ (community), the descendants of followers of Mahāmati Prānanāth. It holds the scriptures of both the streams, Ved and Qateb, as sacred; and earnestly believes that Tāratam Vāni explains many esoterically narrated truths revealed by them. Yet another in-built reason could have been its use of Urdu terms that generally appear in ‘Qateb’ scriptures of West Asian origin – alternately termed as ‘Quran’ – particularly at crucial stages of narrations. We can not say if it was really a need of the day in 17th century India, but it certainly places many obstacles in grasping their intents, especially by those like this auther, who are not conversant with those scriptures. At times it even seems it was done intentionally – to postpone its grasp (and consequent spread) by Hindus who were devout followers of Mahāmati Prānanāth or their descendants and others who might happen to connect with Tāratam during last three centuries. Those terms of Qateb stream have been used in verses of Tāratam time and again. Futher, it correlates several of them with corresponding terms found in Ved (alternately called ‘Puran’) stream of scriptures, in an effort to show that both scriptural streams have really emanated from the same divine source as Tāratam has manifested from. Many learned ones may be quite justified in asking: How is it possible when there are fundamental differences in viewpoints on human souls between them; one swearing by life-after-life human existence and the other pointing at only a single-life? We have seen earlier how even most ancient text of Yoga-vasishtha had pointed at this wide gap in their viewpoints. In this backdrop, Tāratam’s correlations of several key concepts and terms contained in the scriptures of one with that of the other ancient stream, seem to have been truly inspired from somewhere ‘out of this world’ (even unbelievable at times). Hence a special effort was made on these pages to discuss terms such as soul, Jeeva, Atma, etc for the human spirit (focal point of human consciousness or awareness) in relation to what some texts like Adhyātma Rāmāyana reveal about ‘Chidābhāsa’ manifested by God within the human ‘Koshas’ that are not sentient. It seems to award those insentient Koshas with semblance of being sentient. But this is an issue falling wll within the metaphysical realm. Anyway, for one to make any headway with Tāratam, those correlations of Tāratam need to be taken at their face value, considering them as having descended down in world from the highest level of reality – the same that had provided whatever few truths it had since most ancient tmes. Gitā/15/15 says this much unequivocally. Concerning Bhists, these correlations are quite brief and intruiging, and also quite repeatitive most of the time, without providing much additional material. These are carried out while discussing several issues and contexts. It is the use of terms of Qateb scriptures that really come in way of common Hindus grasping them, though it might have been attempted by Tāratam to clarify itself to its readers in



17th century. A few of those terms had perhaps found entry (then) in state affairs and also in common man’s vocabulary in many parts of India. It was called Urdu or Hindustani and had developed during the rule of Islamic invaders in different parts of India. But those Urdu terms are quite difficult to grasp while grasping Tāratam’s correlations of the ‘intents of the Qateb scriptures’, particularly for those who have not been formally exposed to that stream – Old and New Testaments and Quran. They are not expected to be conversant with conceptual continuity or even an ‘evolving clarity’ as might be present among the scriptures of Qateb stream (like that discussed under section 2.5). Without good acquaintance with it, except a little with Gospels of Bible, this auther had hesitated for long to outline even a gist of Tāratam’s amazing correlations between the two streams. But it was required to be done, at least to some extent, as relavent to discussion on Bhists; and importantly to express this auther’s conjecture on possible use those Bhists might be used in future to evolve Jeevas of countless future Brahmāndas that would emanate from Akshara level reality. Such a conjecture has roots in narrations of Tāratam that seem saying that those 8 Bhists would have been created/eternalized as a consequence of unprecedented ‘one-time’ intervention of Aksharāteeta level in any Kshara Brahmānda (it had neither taken place in past nor would it ever occur in any future Brahmānda). His limited exposure to Qateb stream calls upon this auther to present his views only in general terms, for example calling any concept as that of ‘Qateb’ scriptures, even if Tāratam might have seemed saying that it was of ‘Quran’ (since both, Qateb and Quran are used almost synonymously by Tāratam). It is done so as this auther is not sure if the same or even a slightly differing concept has been elaborated in any other scripture of that stream. Somehow, Qateb seems to point at a stream of scriptures while the term Quran most of the time points at former’s last scripture, the one that had been revealed through Prophet Muhammad. Likewise, it is difficult for him to decide if any term as used by Tāratam is of Arabic or Persian origin (or even Hebrew). So it is said on these pages that it is a term of Urdu, the vernacular that developed in India after adopting several words of the said languages. As per Tāratam, ‘Nasoot’ of Qateb stream is said to be (little vaguely though) a parallel of a term of Ved stream, the ‘Mrityu-loka’ (the 10 lower Kshara Upa-Lokas including our gross world). Likewise, Vaikuntha of Ved scriptures is contended by Khulasa/12 (ref verses 8-9 and 21-23) to be Malkoot of Qateb. Several levels of reality, devas, arch-angels, etc alluded to in said two streams, with different names are likewise correlated in Khulasa/12/38-55; same trend continues in chapter 13 too (and in some manner throughout the books of ‘Khulasa’ and others too). Bhist P1, that of Malkoot (Vaikuntha) of Kshara Loka (not Nasoot of Kshara Loka, subject to Naimittik Pralayas after every Kalpa) and those located at even higher levels – along with levels of divinity of the Vyashties located there, etc – are explained in several ways in Khulasa/16. Now, why this Malkoot should be considered as a Bhist is a point that was raised earlier too; and it will be done again, but only after a brief



summary is presented of earlier discussion relating to 8 Bhists of Tāratam and the Jeevas, whose spirits would reach there. Bhist P1: It is the perishable Vaikuntha or Malkoot whereto only a few of the Jeeva-srishties can and will reach; even reside there as helpers of the Kshara Purusha. The higher two category Jeevas would have accomplished this milestone in past and even moved beyond, to Akshara Loka (Gopies and Kumārikās for example). Bhist P2: It is the eternalized Upa-Loka of Brij-leelā that exists at Akshara level (the legendary Go-loka of scriptures). Both, Gopas and their wives, Gopies (12,000 in number) as also those 24,000 unmarried maidens, the Kumārikās (of Bhāgawatam) remain present there along with Shri Krishna. They descend to our Kshara world from time to time and return thereto after their mission is over. Bhist P3: This is an eternalized version of original Rāsa-leelā enacted by the 12,000 Brahm-yogayukta-Ātmās – spiritually linked with that many Parātmās on one side and married Gopies of Brahm-srishty category on the other) – in a glorious creation of Yoga-māyā. Those 24,000 Kumārikās of Bhist P2 did not participate in original Rāsa-leelā (though that Yoga-māyā’s creation got annihilated subsequently, its eternalized version still exists at Akshara level as (or in form of Bhist P3). Bhist P4: This is Akshārateeta Loka, the habitat of Purushottama (Shri Rāj ji) and His 12,000 eternal brides, the Parātmās (said to be the rays of Shri Shyāmā ji, His divine consort), as discussed in section 3.2. Those 12,000 Parātmās had got deluded when they were downward linked with that many Brahm-yogayukta-Ātmās. After the period of Jāgani ends, they would shed their delusions of existing in our Kshara world and collectively awaken to their eternal Akshārateeta existence. Bhist F1: This is the Bhist wherein the 12,000 Brahm-yogayukta-Ātmās would arrive after period of Jagani ends in our world. Thereafter they would never experience the misery of Kshara existence (as they were doing so far). Instead, they would continue to remain respectively linked up with their Parātmās and experience through them the bliss of conjugal relationship with Purushottama. Bhist F2: This is where 24,000 Ātmās, who were not wedded to Purushottama (refer section 3.3), would find entry in. The experiences they were allowed to have of the Bhist P3 (eternalized version of original Rāsa-leelā) right in the beginning of ‘third’ (Kshara) creation that is still continuing at present too would have got eternalized in this Bhist F2. These were also the experiences of Ishwar-srishties. Bhist F3: This would be an eternalized version of the experiences (of ‘third’, Kshara creation upto the time period of Jāgani ends) of all 12,000 Brahm-srishties. They would have vanished from our Kshara Loka (in their Ātyantik Pralayas) and would have got lodged in this Bhist F3 (like those Ishwar-srishties would be, in Bhist F2).



Bhist F4: This is where a very large number of Jeevas – Jeeva-srishties, who had not earlier been graced by God with upward spiritual links upto Akshara level – would reach after the period of Jāgani ends. They would be graced too with roots at Akshara level! It would happen under the duel impact of spiritual wisdom and intensity of divine Aura that would be spread in our world during the said period. They would have struck roots at Akshara level too!

3.5.1 Vaikuntha or Malkoot As seen in above paragraphs, Tāratam says explicitly that Vaikuntha or Malkoot (a collection of 4 higher Kshara Upa-lokas, as per understanding of this auther) is perishable too – just as the lower 10 Upa-Lokas it collectively terms as ‘Nasoot’, as per Qateb’s terminology, are. It does not explicitly lay down a criterion in respect of reckoning relative superiority between ‘Malkoot’ and ‘Nasoot’; either based on their respective longevities or even the life-spans and powers of Vyashties dwelling therein. But it is implied as much in ‘Khulasa/16’. Before it is discussed, we may briefly review an intriguing verse, Khulasa/3/44, and also few of Sanandh/37/28-32 (particularly the 30th verse). These employ ‘Aras’ (distortion of ‘Arsh’ of Urdu) for the three realms but using Urdu words: ‘Malkoot’, ‘Jabaroot’ and ‘Lahoot’. Malkoot is said to be synonym of ‘perishable’ Vaikuntha, and remaining two of imperishable Lokas, the Akshara Loka (‘Jabaroot’) and the Aksharāteeta Loka (‘Lahoot’). Tāratam does not specify why even Malkoot has been termed as ‘Aras’ (Arsh) in the cited verses. At times it uses the term ‘Arsh’ for Akshara Loka and ‘Arshe-azim’ for Aksharāteeta Lokas. These Urdu terms are used to make clear the distinction between the two imperishable realms, Akshara and Aksharāteeta Lokas; and that certainly is helpful to readers who are keen to grasp the intents of each and every of its divine verses. But it also uses – and this happens very frequently too (almost routinely) – only a single term Aras (Arsh) for any one of these two imperishable Lokas! It certainly confused this auther (same is likely to occur with other readers too) as he was keen to grasp differing nuances of every divine verse of Tāratam. It is not clear why it did so, particularly when it already had an option to make its intents absolutely clear by using the two Urdu terms, ‘Arsh’ and ‘Arshe-azim’ for the two ‘imperishable’ Lokas, Akshara and Aksharāteeta. And now, as pointed out in the earier paragraph, it used same term ‘Aras’ even for the ‘perishable Vaikuntha! It greatly puzzled the auther. Does it mean based on said rare verses that its Urdu term ‘Aras’ need not be essentially be associated with ‘imperishability’. It happens to be the case at least in the conext of 8 ‘Bhists’ under discussion. But such ambiguities are found in Tāratam mainly in context of its use of Urdu term ‘Moman’ as a synonym for Brahm-srishty located in Kshara Loka. It says umptying number of times that their hearts (say their spirits) are not really located in Kshara Loka (like those of countless Jeeva-srishties) but in ‘Aras’. But in which of the two Vyashties: either of Akshara or Aksharāteeta Loka (that is, Ātmās or Parātmās)? Such statements used to creat doubts: Whether



Tāratam addressed in umptying number of those verses to Brahm-srishties, Brahm-yogayukta-Ātmās, or to Parātmās, or all of them together? It was while reflecting on such riddles, and consulting some Hindu scriptures (as outlined on earlier pages) that it finally dawned that the consciousness (spirits) of all the three Vyashties located in altogether different Lokas must be considered as having been been linked with one another! This auther has cited several verses of Tāratam in his Hindi book, ‘Tāratam Sagar Ke Moti’ (published in year 2005), that point at roles of these centrally located Vyashty Ātmās of the sketch on page 24, the Brahm-yogayukta-Ātmās, in support of this contention. It was also necessary for him to find out how (and wherefrom) the Gopies, who were once located in Brij area of our world, in Nasoot part of our Kshara Loka, would have experienced Rāsa-leelā enacted in Yogamāyā’s creation, particularly as it was end of a Kalpa (night of Brahmā) then, and Nasoot would have been annihilated then. Where would their bodies and spirits have existed at such a time? Tāratam says it much more explicitly than Bhāgawatam that it was the end of a Kalpa when Rāsa-leelā was enacted in a creation of Yoga-māyā (not in any Upa-Loka created by Kāla-māyā). While reflecting on this issue It was occurred that those spiritually evolved Gopies would at the time have moved over to Vaikuntha or Malkoot part of our Kshara Loka; and it is from there they would have experienced, over their spiritual linkages with Brahm-yogayukta-Ātmās, the divine Rāsa-leelā! This logic provides some basis for why Malkoot is reckoned by Tāratam as ‘Aras’, simultaneously saying it is perishable (imperishable when Kalpa ends)! As for the Kumārikās of Ishwar-srishty category, they were very much in Nasoot of next Kalpa (in our world of ‘third’ creation that is continuing still) when their spirits were enabled by Shri Krishna to experience previously ‘eternalized’ Rāsa-leeā in an Upa-Loka at Akshara level (a duplicate version of the original Rāsa-leelā)! In other words the Brahm-srishties along with their spirits did not really perish at the end of Kalpa, like countless other Jeevas of our world must have; but were located in Malkoot (perhaps also the Ishwar-srishties) that did not perish at that time. Such ambiguities/unclarified statements of Tāratam could have, in opinion of this auther, in past led the Pranami circles to altogether miss the role played by the Brahm-yogayukta-Ātmās who were located in ‘Aras’ (Arsh) that really meant Akshara Loka. They interpreted that Tāratam’s verses addressing to ‘Momans’ were really doing so only to Parātmās and Brahm-srishties (and not to the Brahm-yogayukta-Ātmās too). That is precisely why this auther had found it essential to bring into focus – right at the outset, in the very first paragraph of chapter 1 – that the important reference of Gitā/5/21 on ‘Brahm-yogayukta-Ātmās’ and the possibility of their experiencing ‘Akshaya Sukha’ (unending bliss) could well be explained by Tāratam. But it would accrue to them in Bhist F1, only after they ceased experiencing the Kshara world, after end of period of Jagani. It would happen only after the period of Jāgani is over, as mentioned in Khulasa/5/14. That perception well explains to an extent why



the cited verses of Sanandha/37 and Khulasa/3 talk of three ‘Aras’ (instead of two): To depict the spiritual progression of Jeevas of Nasoot first to Malkoot, then to Jabaroot and finally to Lahoot (via F3). It may also have been intended to suggest that the desired spiritual destinations of Jeevas of the three categories, whether located in ‘Nasoot’ (the lower 10 Kshara Upa-Lokas) or in the Malkoot, can be different as far as the two higher categories of Tāratam are concerned. For a few evolved Jeevasrishties, who can brave the rigours of observing strict discipline as laid down by messangers of Kshara Purusha: They would secure an entry into a relatively longer lasting Vaikuntha or Malkoot – although still in Kshara Loka – rather than shorter lived entries into (and exits from) the Swarga. For better evolved among the Jeeva-srishties, the Malkoot is an ideal spiritual destination worth striving for. But they would not be, or are not interested in, grasping the truths relating to Akshara level as they do not possess upward spiritual linkages. But for the Ishwarsrishties and Brahm-srishties who are in possession of such linkages, they would aim at reaching after first securing entry into Malkoot, the imperishable Akshara and Aksharāteeta Lokas (respectively the Jabaroot and Lahoot) too. They are always in search of such truths as can fulfill such ambitions. It needs to be confessed that Tāratam Vāni often seems quite ambiguous at first (to beginners), and particularly to them who are not really acquainted with Qateb stream of scriptures and their terms, like it was the case with this auther. Its implied logic started getting clear only after correlating with Bhāgawatam, when it was realized that some may consider even Malkoot (though perishable) as a Bhist or ‘Aras’, as a desirable destination higher than Swarga, as longevity of existence in Swarga is far shorter than that of Malkoot. For such evolved ones, Swarga becomes an inferior realm (due to its being located in Nasoot part of Kshara Loka). But to aim at Malkoot, they need to alter substantially the outlook towards life, swimming against the current thinking and choice of most others that can not resist pleasures of this world or of Swarga even for very brief paeriods. Only a rigorous adherence to scriptural guidelines of the personages like Tridevas (archangels) of Kshara level (Brahmā, Vishnu, Rudra, etc), or their helpers and messangers sent from Vaikuntha can extricate themselves from infatuation with Swarga Upa-Loka. They then reach Vaikuntha singing praises of Kshara Purusha, considering him as the highest authority or reality; they even equate him with God, says Khulasa/16. Well, Vishnu really is all powerful, but only in his own Kshara Brahmānda. We have seen already how the legendary Hari or Mānasa had to pervade Kshara Brahmā’s consciousness in beginning of Vārāha Kalpa and later in that of his Avatāra, earlier Shri Rāma, and later in Shri Krishna (Tāratam explicitly confirms the latter part). Even their blessed helpers become all powerful in our world, say verses 21-24 of Khulasa/16 (few verses of Bible cited earlier too are supportive of such statements). But our Kshara Purusha alone is ineffective in other Brahmāndas. The writ only of a still higher authority of Akshara Purusha backed up by Aksharāteeta Purusha runs in countless other Kshara Brahmāndas. Would that writ, as would have given results during unprecedented Aksharāteeta level intervention in our Brahmānda till the



present period of Jāgani ends, possibly have been preserved at Akshara level in some primeval past, in form of the eternalized Upa-Lokas that we are discusssing? But the seekers of Vaikuntha (Malkoot) are likely to be unaware of it and how to connect with those Upa-Lokas. They simply adhere to guidelines of Tri-devas and their messangers and eventually reach Vaikuntha to themselves become their messangers (securing four Muktis, ‘Sālokya’, etc). They acquire such might and prestige as can be demonstrated to whole world (rather than making efforts of reaching beyond the Kshara level to some unknown Akshara reality). The Akshara level is depicted as being far superior to Kshara Brahmāndas in similes of Khulasa/16. It (including its Vyashties) is compared to a magician who produces, out of nowhere, several pigeons, a simile for Kshara Brahmāndas (and also their Vyashties) made up of that many Malkoots and Nasoots! That same relationship, between real (Akshara) and unreal (Kshara), is said to exist (a bit vaguely though) between Malkoot (and Jeevas dwelling there) and Nasoot along with its Jeevas. The Jeevas of Nasoot have to make great efforts to cross over to Malkoot; hence only very few of them can accomplish those feats. Some Jeevas of Nasoot not only accomplish that feat but also aim higher: To go beyond to Akshara level. But Tāratam also says that it is not possible to do so unless they have spiritual roots there (spiritual links leading upto Vyashties located there); but it also calls for acquiring enough knowledge of that level. But scriptures narrating such higher order truths are not only rare, but also much less in demand in Kshara world, for simple reason that those are irrelevant to needs of vast majority of the mankind, the Jeeva-srishties. Further, those higher order truths are difficult to grasp. The path of ‘Jnāna-mārg’, that of acquiring spiritual wisdom can not be traversed by those who have a sort of fixation with logic that there exists a dire need to ‘physically’ perform deeds, the Karmas and modes of worship as mentioned in scriptures. As per Tāratam,these are essential, but only while initially climbing steps spiritual ladder to allow them to reach upto Vaikuntha or Malkoot – but not beyond that milestone. In short, the not so easily understood statements of scriptures (and Tāratam too) are relevant to the needs particularly of two higher category Jeevas. Is it why it terms even Malkoot as a Bhist P1 that is existing at present (and Aras too)? Some higher category Jeevas may still be located in Malkoot, awaiting their turns to be reincarnated in Nasoot. Khulasa/16 also seems to point at, by taking recourse to a few similes, at certain relationship that exists between Malkoot and Nasoot that is of ‘material cause’ and its ‘effect’ type, like that between a water body and ripples getting created on its surface. Now, a ripple is simply water in its substance. It also uses a simile of the real and unreal (the magician and the pigeons that he makes appear as also disappear at his will). It then communicates in its inimitable style in Khulasa/5/13-24 that one of the four Bhists (F4) that shall be eternalized in future (after the period of Jāgani ends) would be the one of Jeeva-srishties who were prepared to accept the truths revealed by Brahm-srishties, during the period of Jāgani. They too would



find entries into the Bhist F4; say, they would have struck roots at Akshara level that they did not possess in past. Obviously they would have grasped some truths they could not grasp in past, after getting irradiated with divine Aura spread in the world through Brahm-srishties who would have succeeded in awakening their Parātmās. But the interpretation prevailing in some Pranami circles is rather puzzling. It says that Malkoot of our Kshara Brahmānda is a Bhist (P1) that ‘would’ get eternalized after the said period of Jāgani ends! But how about verse Khulasa/5/12 that clearly says, the Bhist P1 exists in the present that is eternalized already? Such a dichotomy is caused by their interpretation of the word ‘Malkooty’ of that verse. They say it points at such reflections of happenings taking place in lower two Pādas of Akshara level that have created the present Malkoot portion of our Brahmānda. But it has been the case, in opinion of this auther for ever, in every Kshara Brahmānda – as also in respect of each of its other created Upa-lokas. We saw how the unreal Kshara loka is created with the help of a conceptual model or a simile of modern day cinematographic projection (see section 1.7). This auther could not envisage any better simile than that to explain the role of the Akshara (‘Sat’) reality in creating countless unreal (A-sat) creations that are subject to ‘Nitya Pralayas’ (destruction every moment). It was while searching for references on Bhists that a few verses of Kirantan/74, particularly 5-10, got noticed by him that suggested a similar concepet on how repeated light and darkness are responsible in creating our perishable creations, using common man’s terminology of 17th century (Hindi). Returning to the happenings in our perishable Malkoot (Vaikuntha), these are going to take place right till the very end of the period of Jāgani. We can not draw any line in it based on Tāratam to say, only some portion of those happenings has already been eternalized and that remaining would get eternalized only after the period of Jāgani is over. We need to consider whole set of happenings of Malkoot of our ‘third’ creation as a continuous whole – at the same time, giving credence to said verse of Khulasa, to accept that a part of it is already existing at an eternal level as Bhist P1. But how about the remaining part – will it get eterlaized later? But Tāratam says nothing of the sort while talking of four ‘future Bhists’. Is it eternal already as a part of Bhist P1? After contemplation it seemed this dichotomy could vanish if we consider the following proposal: primevally eternalized Bhist P1 ‘exists in present’ in two Pādas of Akshara only to the extent of happenings in Malkoot that have elapsed presently (by now) while remaining part of it shall continue to get projected till end of the period of Jāgani. Thus there is no need to consider creation of any new Bhist for remaining part; it already exists as Bhist P1 eternalized in past, after an intervention of Purushottama in a primeval Brahmānda (and getting replayed presently in ours). In other words, those primeval happenings are getting repeated ditto in our own Brahmānda, wherein those corresponding to its Bhists P2 upto P4 have occurred already, but those of its P1 are sill getting unfolded; likewise, F1 upto F4 too are in the same process till the end of period of Jāgani. But difficulty is that Tāratam



clearly says it is all happening for the first and last time in countless Brahmāndas so far elapsed – without hinting at what was so special about our Brahmānda that it called for the said unprecedented interference from highest level reality only in it. Or was it simply a matter of chance that that it took place in our Brahmānda? That is why this auther is reluctant to disagree with the view of Pranami circles, but to accommodate it one must first reconcile to auther’s view that happenings in our Brahmānda are taking place by way of repeatition of those previously eternalized 7 Bhists, P1 upto P3 and F1 upto F4 (P4 is really the Aksharāteeta Loka). If so, Tāratam Vāni as has manifested in our world would still be found saying (like it would have said in that primeval Brahmānda) that it is for the very first and last time that the Aksharāteeta level reality has intervened in affairs of any Brahmānda! Then it would match with the statement of Khulasa/5/12 that the ‘Malkooti’ Bhist P1 has already been made eternal – although without adding that it would continue to exist till the period of Jāgani (that unprecedented intervention) ends. As seen earlier, all those who have higher aims in life too must first develop a capability to reach Malkoot (Vaikuntha) from Nasoot; and only thereafter they may aspire, search for ways and means to transcend it in Turiya states. But it can be done successfully only by those who have been graced by God with Ātma-yoga (and later even with Parātma-yoga). The text of Yogavāsishtha talks of seven Yoga-bhoomikās (the steps of a spiritual ladder) that yogi, a spiritual aspirant, needs to climb on to reach the ultimate goal. If auther’s conjecture is valid, does Tāratam vaguely suggest that God has eternalized seven Bhists to enable aspiring spirits to ultimately reach upto the 8th one, Aksharāteeta Loka (the Bhist P4)? Then it sure points at a far-sighted divine plan behind Purushottama’s getting eternalized what happened at Akshara level on account of the unprecedented intervention in any Kshara Brahmānda, whether ours or some primeval one. To demonstrate visibly to makind His three-fold existence in three Lokas, He would not then be required to make such intervention in any Brahmānda, by deluding His dearest, most divine Parātmās (His eternal brides) time and again. He can simply project, in a gradually stepped manner, the happenings as have been recorded in the already eternalized Bhists. It needs to be confessed that this perception falls within the realm of conjecture as Tāratam has said nothing of the sort. But ancient Upanishadas too point at such a gradual spiritual evolution by saying it all happens like in rising ‘Kalās’ (phases) of a moon over a 16 day-and-night cycles in order to eventually enable the aspirants to experience fully the Brahm principle.

3.6 Testimonies of Upanishadas Upanishadas occupy a place of prime importance in Hindu thought, yet these had not been cited so far since some of them are quite brief and use such symbologies as are difficult to grasp and also explain. But the same can now be taken up for a brief discussion in light of understanding of Tāratam Vāni. A major advantage of Upanishadas is that they are present in a ‘question-and-answer’ form and have



fascinated the scholars for long. Their scholarly commentaries have been read for centuries and resulting in some consensus on their esoteric statements. But even those do not adequately Upanishadic imports – particularly if not viewed in the light of Tāratam Vāni. The concepts of spiritual linkages and that of the Brahm-yogayukta-Ātmās remaining connected for ever with Brahm seem to be implicitly conveyed for example in ‘Mundak’ Upanishada. It along with two of the other Upanishadas, ‘Prashna’ and ‘Shwetāshwatara’ seem to convey – by employing the said simile of spiritual experience in 16th Kalā – that a Jeeva (located in Kshara Loka) itself verily becomes ‘Brahm’; nothing more is then left to be known or experienced by such a person. It was perhaps left to be disclosed via Tāratam Vāni as to how, when, and what levels of reality of Brahm, the Purushottama principle had descended within Shri Krishna in order that He be hailed as “Shodash Kalā Sampoorna”one who had the highest, 16th Kalā manifested within Him. The term ‘Kalā’ is used for the ‘extent’ to which moon reveals its shape (illuminated part of its disk in sky) on every passing night (after the perfectly dark night when it is not visible at all). It is thus associated with a ‘phased manner’ in which moon becomes visible to us as a function of time. On the ‘full-moon’ night it can be reckoned as being in its 16th phase (sixteenth or “Shodash-Kalā”) of 100% visibility. Likewise on completely dark night with its 0% visibility it is said to be in its ‘first’ phase; growing in shape thereafter, as it keeps on reflecting more and more of sunlight from its surface. This gradual rise in visibility of moon and the corresponding light it sheds in world – in higher and higher Kalās – is compared to spiritual experiences that may accrue of higher and higher orders. Everyone is said to gradually evolve, say develop spiritual capabilities that allow one to experience a higher Kalā (a level of reality called Brahm). Avatāras of the Vishnu need not be exceptions to this symbology; for they too have to assume some perishable form or the other in order to evolve like all others do, in order to finally experience the highest level of Brahm. Regarding symbology of Kalās, it has to be borne in mind that even when uniform quantum of light is continuously radiated by sun every day, only a certain fraction of it, as it gets reflected from surface of the moon every night – different Kalās of moon every night – illuminate our world. We finally see the full shape and size of illuminated disk of moon in its 16th Kalā. Though the real shape and size of moon remains unaltered with respect to time, its illuminated shape keeps on increasing (or decreasing) every night due to changing relative positions of sun and moon with respect to our earth. A ‘Kalā’ or phase in this simile points at an extent to which a particular Jeeva is able to experience Brahm (God); it is same as saying how much God choses to reveal Himself to that Jeeva. A simile of ‘quantum of sun’s (God’s) light reflected from moon’ falling every passing day in an increasing (but measured) proportion on the spirit of a yogi located on our planet earth is used to point at his gradual spiritual enlightenment. The spiritual linkages seem to act like Vyashty level bridges that span the two or more Vyashties located in different Lokas to connect them in order to enable the experiences of one Vyashty to pass on to another. The



experiences of a Brahm-srishty are really not his or her own, but the same can be said to be ‘reflections of those originally had by its linked Vyashties located in higher Lokas, the Ātmā or Parātmā of Tāratam, passed on to it. It stands to reason that for such Vyashty level bridges to be built, it is necessary that Samashty level bridge should have existed first. How the latter were built seems to have been vaguely recorded in scriptures by way of the intervention of ‘Mānas’ in Vārāha Kalpa; or existence within Shri Krishna of Purushottama principle, Ishwara (Master) of all the three Lokas in Gitā! It needs to be borne in mind while following the discussion on Upanishadas that they employ the term ‘Ātmā’ to point at ‘self’ (spirit) of a Vyashty existing in any Loka! Taittiriya Upanishada for example talks of a total of four Ātmās (higher Koshas or bodies) of every person present in a human body! Such references need to be interpreted judiciously in the light shed by Tāratam that it was His grand plan to inform mankind in our Brahmānda on His several levels of experiencable reality (the habitable Lokas along with their Vyashties), but only gradually. We have seen in earlier section 3.5, by way of a conjecture that it could also perhaps be the case in other Brahmāndas by occasionally broadcasting their experiences (that had got eternalized in form of Upa-Lokas at Akshara level). But we can take only a limited overview of a few Upanishadas for discussion, the ones pointing at Aksharāteeta Loka in less ambiguous manner (others are too vague).

3.6.1 Prashna Upanishada Sage Pippalāda was asked six questions (‘prashnas’), one by one, by six seeker sages whose names are mentioned too. The questions and answers provided by evolved sage Pippalāda are contained in a total of 67 verses in this Upanishada. Who is the one, or what happenes of him, who has experienced sixteen “Kalās”? That was a question put in past to Sukesha Bharadwaj (sixth questioner) by a prince of Kaushal, but the former was unable to answer it. After narrating this, Sukesha Bharadwaj raised the same query with Pippalāda, who clarified that all of 16 Kalās can be manifested only in human beings (Jeevas) by God, the creator of Kalās, and not in all creatures. A Jeeva experiences Him in phases or stages (the Kalās) and finally becomes “Akala” and “Amrit” – transcends the bondage of Kāla-Māyā and ‘life-and-death’ cycles (‘Ātyantik Pralaya’?) – say, gets liberated (verses 2-6). Who is He whose Kalās get manifested like this in a Jeeva and which Loka does the latter get lodged in? That was explained earlier by Pippalāda in 5th verse while replying to fifth query of Shavya Satyakaam: He manifests the earlier 15 Kalās in any Jeeva in order to later enable the aspirant (his consciousness in 16th Kalā) to reach upto “Brahm-loka” (highest Upa-Loka at Akshara level, the Bhist F1). Then the aspirant perceives the ‘Purusha’ dwelling in farthest realm, the most superior (Aksharāteeta) Loka [“parat-param purishayam purusham ikshate” – the one lying beyond even the farthest habitat]! In an earlier (2nd) verse we find it explained that the “Om-kara” acts as a sort of bridge connecting the ‘apara’ (Kshara) Brahm and



‘para’ Brahm (Akshara); and that the aspirant (in that Kalā) experiences either of the two (while still remaining in ‘a-para’ Kshara Loka). The term “parāt-param” (Brahm, habitat or Loka) of 5th verse (beyond even ‘para’) needs to be seen with respect to “parā” of the 2nd verse. It seems that the sage Pippalāda is trying to communicate that the consciousness of a Jeeva, while still bodily located in Kshara Loka, passes over the bridge of Omkara to Akshara Loka in first 15 Kalās (phases) of spiritual attainments to finally arrive at the 16th Kalā – in the Brahm-loka (still in Akshara Loka) wherefrom is experienced the “parāt-param purim” (Aksharāteeta Loka). The bridge of Omkāra (Malkoot or Vaikuntha, the Bhist P1 of Tāaratam?) thus plays an important role in enabling aspirant’s consciousness to transcend the Kshara level of His reality. That is why Hindus seem to revere and chant the syllable “Om” (or “Om-kara”). This Omkāra is likened to a ‘bow’ in the Mundaka Upanishada using which an aspirant Jeeva holds its Ātmā, the ‘arrow’ to aim at Brahm and to finally release it to hurl it towards Brahm! It is thus in sixteenth, the highest phase of spiritual enlightenment or experience that He, the Aksharāteeta Purusha or Purushottama manifests within consciousness of such a blessed one. This statement should be applicable to even any Avatāra of Vishnu if present in a human body, like Shri Krishna was! In light of Tāratam, Pippalāda can be seen to have conveyed, a bit ambiguously though, in verses 7-9, while answering fourth query (of sage Sauryāyani Gārgya) that it happens when a Jeeva gets established in ‘Para-Ātmā’ located beyond an ‘Akshara Ātmā’ – (a Parātmā of Tāratam located in Aksharāteeta Loka)! Initially, there did exist a certain hesitation on part of this author to interpret the cited verses in manner done here; but it gave away after locating the five verses of Bhāgawatam/11/23/58-62, often cited on these pages wherein Parātma-nishthā is almost equated with Brahm-nishthā – by none other than Shri Krishna! That forms the basis of contention expressed here: The experience of sixteenth Kalā of His reality can flow down to a Jeeva only after getting ‘established’ in an awakened Parātmā located at Brahm level. The same happening is said to occur as per Yogāvasishtha in Turyāteeta state of a yogi’s consciousness. This Prashna Upanishada is however too brief (only 67 verses) answering seemingly unrelated queries from six different spiritual seekers on many issues including Kalās of the spiritual experiences. It has been attempted here to connect up those six questions and answers in light of Tāratam Vāni.

3.6.2 Mundaka Upanishada This Upanishada is composed of a brief discourse of 64 verses given by revered sage Angirā to Shaunak (it is not known if he is the same Shaunak, the questioner who is seen asking several questions to ‘Soota’, the narrater of several Purānas). It is said to have originated from Brahmā from whom Atharva received it and was



further passed on sequentially to Angirasa, Satyavāha and finally to Angirā. It too can be cited in support of Tāratam Vāni, but only when it is interpreted in light of the latter. Its title ‘Mundaka’ (head) perhaps suggests that it is like ‘head’ relative to rest of the body (say, a premier Upanishada). All of its sections are referred to as ‘Mundakas’. It first traces the source of its knowledge (‘Brahm-vidyā’) to Brahmā (creater of Kshara Loka) and how in due course of time it reached upto Angirā, from whom Shaunaka sought it. In first Mundaka the Upanishada talks of two streams of Vidyā, the knowledge related to ‘parā’ and ‘a-parā’ – dealing with knowledge of what lies beyond, as against what is close at hand (the Kshara level). It asserts that the former is superior as it leads one to realize the ‘Ātmā’. That leads one to believe that Akshara level of reality is being alluded to. Subsequently, in the Mundaka/2/2-11, one feels the emphasis has shifted from Akshara reality to Brahm that is “Aksharāt-paratah-parah”, something located even beyond the Akshara level; say even superior to it! Aspirants are also told that Brahm can not be seen with human eyes as it really (fully) pervades our creation and all its Vyashties (their consciousness)! It is said in the verse /2/2/4 that Brahm is what needs to be ‘aimed’ at by a seeker! It is conveyed that it can be done by first placing an arrow of “Ātmā” – a ‘Vyashty’ Ātmā (it can not obviously be ‘Samashty’ Ātmā) on a bow symbolically called “Pranava” (same as Om or Omkara that spans Kshara and Akshara levels, refer discussion on Prashna Upanishada) and further attempting to aim at Brahm! But this is how the verse is interpreted by this author in light of Tāratam; the commentaries interpret it a bit differently. Now, one who takes that aim must obviously be a Jeeva located at Kshara level; and a bow is needed to provide necessary support to steady the arrow of Ātmā on, and also to serve as a gadget that imparts required momentum to propel it towards the Brahm when released! This is a very significant simile, in that it says not only that a (Kshara) Jeeva is (or can get) connected in some manner with an (Akshara) Ātmā, but further that it is also required to take an aim at, and impart enough force to its Ātmā, when it is released from the bow, to reach upto the Brahm! Only then the arrow of Ātmā (the Brahm-yogayukta-Ātmā of Gita/5/21) can get hurtled up to distant Brahm and also remain pierced in it (Brahm)! What remains unclear is the reason why Brahm is required to be ‘aimed’ at if it is a formless, all pervading reality, as it is made out to be the case by most texts (their commentaries). In order to take an aim an archer surely needs a ‘formful’ object in front of him. Which particular form or place of the vast Brahm (that too, a subtlest of subtle reality pervading Jeeva’s consciousness) should a Jeeva take an aim at? It is unambiguously said in Tāratam that Brahm-srishty has to comprehensively have the knowledge pertaining to ‘formful’ Aksharāteeta Purushottama (“Shri Rāj ji”), the Parātmās, etc of Aksharāteeta (Brahm) level in order to awaken its linked up Parātmā in order to experience the Purushottama through her. It may perhaps explain the earlier discussed reference to a ‘Para-Ātmā’ in Prashna Upanishada.



Mundaka Upanishada’s ‘taking an aim at Brahm’ – that too by a Jeeva (rather than the Ātmā, surely superior entity out of the two). It perhaps points at a fact that fuller knowledge relating to Brahm level is furnished by God only in the world of Kshara Loka (not in Akshara Loka) for Jeeva to grasp and pass on to its linked Ātmā. Alright, only a Jeeva out of the two, has to reflect upon Brahm (take an aim at it), but how can that be done with Brahm being described as formless reality? Again, what is going to be gained by a Jeeva, if only the Ātmā will finally connect with the Brahm and even remain pierced in it? Without an understanding of spiritual linkage between the two (and even with a Parātmā) it can not become clear as to how, if at all, the concerned Jeeva can come to have an experience of the highest level of Brahm, the 16th ‘Kalā’, as is later revealed in this very Upanishada. Unless the Vyashty Ātmā is deluded into believing that it is a Jeeva existing in Kshara Loka, and searching there for required information on Brahm (the Parā-vidyā), the former can not get wise about its destination (Brahm). That surely is called for, as the arrow of Ātmā, after it is released from the bow, has to be on its own – to remain on right trajectory! For that purpose the Ātmā (via its Jeeva) must have access to right scriptures and also diligently make efforts to digest their imports. This is said explicitly in /3/2/6 specifying that Jeeva should have thoroughly grasped the Vedanta (‘parā-vidyā’), definitive knowledge relating to Brahm (“Vedānta-vijnāna-sunishchita-artha”) that leaves no more doubts. Only then Ātmā can get lodged in Brahm-loka (the highest eternalized Upa-Loka at Akshara level, Tāratam’s Bhist F1). Implicit in above line of reasoning is this: Ātmā as also Jeeva should have left their earlier preoccupation with Kshara world; only then they could hopefully remain focused on Brahm. This is disclosed in 3rd Mundaka making use of a simile of two winged ones, birds who are ‘friends’ perched on same tree – scriptural way of informing that Ātmā and Jeeva are spiritually linked up and do have the ‘same’ experiences of Kshara Loka! Above simile of two friendly birds would also come up later for discussion, but referring to that of bow and arrow: The arrow of Ātmā has to be released by Jeeva (only a Brahm-srishty can accomplish this!) from its bow as per /2/2/5 after taking a good aim at Brahm, and releasing it with an intention of piercing it (and remain so pierced in it for ever). Then it is also said that Brahm pervades all the three Lokas known as “Dyu”, “Antariksha” and “Prithwi” (respectively Aksharāteeta, Akshara and Kshara Lokas – not only the Kshara Loka). It employs same three terms for the Lokas as found in Gitā. Then it is said in /2/2/1-2 that Brahm is the ‘Ātmā’ of all three Lokas (pervading and controlling them from within). Ātmā has been employed in this sense even in Taittiriya Upanishada to point at any subtler Kosha (body) of a person pervading yet another one (of the same person) of lesser subtlty (relatively grosser), thus in a position to govern the latter (like common man’s ‘soul’ does in respect of a human body). As per Taittiriya Upanishada, a human being has a total of five Koshas or bodies of identical size and shape but of differing orders of subtlety, and that every human



body we see in action in the gross world has a hierarchy of four subtler Koshas (call them ‘selves’, ‘souls’, ‘subtle Koshas’ or ‘Ātmās’ governing the gross body)! The term Ātmā seems to have been used in Mundaka Upanishada for Brahm in the sense of a ‘subtlest self’ that pervades the said three Lokas and naturally their Vyashties too. Hence Brahm is in a position to govern all of the three Lokas and also their Vyashties from within them. Gitā similarly speaks of its Purushottama (principle)as the ‘Ishwara’ of all the three Lokas! Anyway, such references of Mundaka and other Upanishadas as also of many scriptures have created an aberration of of sorts, of holding Brahm as self or ‘Ātmā’ of every Vyashty (of every Loka) on one hand and also calling Brahm as ‘Parama-Ātmā’, the most superior Ātmā! Some religious literature was also observed almost equating the realization of Ātmā (Ātma-sakshātkara) with that of Brahm (Brahm-sākshatkara). Similarly, the ultimate self’ a Kshara Vyashty (Tāratam’s Jeeva) is also called ‘Ātmā’ in common parlance; and it is therefore declared as imperishable! But leaving that aside, the verses Mundaka/2/2/1-2, aptly (but unfortunately too briefly) explain why the reality of Brahm acts as a bridge (“setu”). This bridge spans and supports all the three Lokas and their Vyashties – to enable any graced Jeeva or Ātmā to have an experience of that highest reality! Referring to the sketch depicting concept of ‘Inter-Loka Spiritual Linkages (section 1.4): The white sheet, on which three Lokas are depicted as rectangles of differing colour shades, can be taken to be the Brahm (or Purushottama) principle bridging (supporting) those three rectangles (Lokas), the “setu” of this Upanishada. Verse /2/2/5 and next two seem ambiguously pointing at a yet another Vyashty ‘Ātmā’ (a Parātmā?) that needs to be known or realized (“Jānath Ātmānam-anya”), by asserting that it acts as an indestructible bridge for Ātmā (the arrow, Brahm-yogayukta-Ātmā) to enter in “Divya Brahm-pur” (Aksharāteeta Loka, the habitat of Parātmās). The term ‘pur’ suggests existence of a ‘divine habitat’, a ‘formful’ Loka (not a ‘formless’ reality) at highest level of ‘Brahm’. Further, it is also said that Brahm is experiencable right within the heart of a human being (without having to be physically present in ‘Brahm-pur’)! It also seems obliquely pointed out that Ātmās (‘selves’or ‘other Ātmā’ like Para-Ātmās too) possess different ‘shareeras’ (using for them the same terms as the Taittiriya Upanishada employs for its ‘Koshas’). In other words it is suggested that Parātmā (itself having five Koshas?) somehow, in its delusion, subjectively identifies herself with some Kshara Jeeva who too is said to possess them. The verses /2/2/9 and /3/1/8-9 when collated with /1/2/11 also seem to point at a glorious, but remotely located Kosha, “hiranmaye pare koshe” (Parātmā located in Brahm-dhām) in “Nish-kalam” Brahm! That experience of ‘Nish-kalam’ Brahm by a Jeeva transcends all of the previously experienced ‘Kalās’ (say, nothing more remains to be experienced thereafter). This Upanishada seems to allegorically convey that a Jeeva located on earth can experience the full moon only when latter is placed in relation to earth (and sun) corresponding to its 16th phase. It can happen only when the moon is previously seen by a Jeeva in



all its previous 15 phases – ref /3/2/6-7. The Nishkalam (phase) thus transcends experiences of all earlier experienced 15 phases. The allegory seems to point at yet another in-built perception concerning Ātmā. Though located on moon, it experiences its own glory only indirectly, via the efforts of its linked up Jeeva located on earth, only after experiencing the 16th phase of Moon when it becomes a “Vijnanamaya Ātmā”. For that it needs to shed its earlier delusion once for all (of course with grace of God). Thereafter, that Brahm-yogayukta-Ātmā (after severing its linkage with its Kshara Jeeva but retaining the one with its Parātmā) as if slides over to that side of the moon, the “Brahm-loka” located at Akshara level which ever faces the sun (Brahm). It remains focused on what it terms as a “para-avyaya Ātmā” (Parātmā); and also experiencing through that Parātmā some “Divya parāt-para-Purusha” (Vyashty form of “Shri Rāj ji” of Tāratam)! It needs to be appreciated that till a spiritual link with Jeeva is intact, the Ātmā as well as Jeeva experience the 16th phase of Brahm via the light that Brahm (the sun) sheds on moon (Akshara reality), in an indirect manner that is, via the efforts of a Jeeva in grasping knowledge of Brahm available in world. Only such Jeevas (the Brahm-srishties) can have experience of “Parat-para Brahm” who are able to grasp full import of information relating to Brahm as is made available by texts of Vedānta (“Vedānta-vijnāna-sunishchita-artha”, of its verse /3/2/6). This Vedānta obviously is that body of knowledge which reveals Brahm upto maximum extent. Only that can make it possible for a Jeeva to take a good aim pointing its arrow (of its Ātmā) at Brahm, and when the latter is released, to have it pierce the ‘other Ātmā’ located at Brahm (and stay pierced therein)! In this way Mundaka Upanishada talks rather ambiguously of what is revealed explicitly in Tāratam regarding existence of Parātmās at Parātpara-Brahm level (Dyu or Aksharāteeta Loka) and by accepting that some “Divya-parāt-para Purusha”, Shri Rāj ji (formful Vyashty) in Aksharāteeta Loka can be experienced through the Parātmā. But this much suggested itself only when it was perused in the light provided by Tāratam. In its absence, the commentaters can be seen to have interpreted this Upanishada differently. The verses /2/2/1-3 clearly say that Brahm is located beyond the ‘Sat’ and ‘A-sat’ levels (Akshara and Kshara respectively). This sure seems to point at Aksharāteeta level. It is said categorically that all the Lokas and inhabitants located therein are pervaded by the subtlest of subtle light of consciousness of Brahm. Logically, only the subtlest stuff is in a position to pervade and govern the relatively grosser stuff of all the three Lokas and their Vyashties (“Lokinah”). This Upanishada along with others (Puranas too), exhorts the entire mankind to make spiritual efforts to experience the Brahm right within their hearts. But it can also be said in light of Geeta, Bhāgawatam, etc that only a few of them who were graced by Him earlier, based on their sustained efforts of past, really stand a chance of accomplishing that feat. Tāratam goes further than that to even specify



actual number of such blessed Jeevas and also the time when they were graced: Around the times when Shri Krishna arrived in our world! The verse /2/2/5 of Mundaka Upanishada needs to be correlated with Gitā/13/16-17 and 23. In 23rd verse Gitā hails Him as “an Upa-drishta”, “Maheshwara” and also as “Param-Ātmā”. He is also said to live in body: “dehe asmin Purushah parah” and this could be a reference to Tāratam’s “Shri Rāj ji”, but the verse is interpreted like this: He is present in all human bodies too! In the first part of 24th verse it is said that some can see Him in higher state of consciousness. The verses Gitā/13/17-18 say that He is one with, or conncted with (“A-vibhakta”) every Jeeva; and yet He is, for most others, seemingly separated (“Vibhakta”) from them. He also creates, sustains, and destroys the entire creation and its beings by being one with them (remaining within them). He thus is both, the (provider of) knowledge and also the ‘known’ or ‘knowable’, right within the ‘heart’ of everyone. That is the place in human body where He is known (verse 19) and a “Bhakta” (alone) succeeds in grasping what He reveals as also experiencing Him, who is the revealer! His scheme of things, ambiguously revealed in Gitā/13/17-19 may however be (by different scholars) subject to differing interpretations. In author’s opinion this paradoxical contrast of one simultaneously being ‘Vibhakta’ and ‘A-vibhakta’ (a Bhakta) too – say, separated from, and yet connected with Him in some manner – exists only in spiritually linked Jeevas of higher categories! These linked ones are the blessed Bhaktas on whom Bhakti-yoga (Gitā/14/26) had been conferred by Him. They are outwardly separated from Him, though only for a certain period; thereafter they realize the potential they were conferred with, of eventually getting connected with Him (of experiencing Him at a particular level that all others can not). Scriptures (including Upanishadas), however, depict that everyone possesses the potential of experiencing God; and that one only needs to harness it! So how is it justified to suggest that a few (Bhaktas) only, those who are spiritually linked with Him, can experience Him while others would not? The only clarification that can be mustered up is this: Rest of the mankind had not harnessed their potentials by right actions, practices, etc and claiming their rewards by being graced further. Returning to simile of two birds presented in /3/1, the first one (seems to be a Kshara Jeeva), is depicted as actually eating the sweet/bitter fruits (of its own karmas, as are being made available to it on that ‘tree’ of Kshara Loka), while the second one is merely an idle onlooker. In context of concept of spiritual linkages, the second bird seems to be a deluded Vyashty Ātmā that has been made by the will of God to ‘subjectively’ identify with first bird (the Jeeva). How else can it be taken as helplessly ‘suffering’ in the process (“Shochati Muhyamānah”)? It surely does not seem to be in its waking state, say ‘objectively’ observing its friend, the first bird; it sure seems to be helpless to shake off the latter’s sorrows. It is further said that this second bird (Ātmā) – ‘Purusha’, as it is now referred in verses 2-3 – can indeed abandon the said suffering, but only after it has an audience with almighty “Isha”, a glorious Purusha who is “Brahm-yonim”! The “Isha” seems to



have all characteristics of Brahm (hence “Brahm-yonim”), the Purushottama principle (“Shri Rāj ji” of Tāratam)! A commentary interprets these verses like this: ‘Purusha’ of verse 2 is the first bird, a Jeeva; and the other Purusha (of verse 3), the onlooker, is the Ishwara, seeing whom the wise one (the Purusha of verse 2) after getting free of (bondages of) karmas (their fruits), comes to secure His vicinity, (“samyam upaiti”). But then 4th verse as interpreted in that commentary becomes difficult to grasp. It says that a wise one, on learning that Ishwara happens to be the real power behind all the happenings taking place in (Kshara) creation, then gives up fascination for it; and then turns inward and (finally) gets absorbed with the Ātmā (the ‘self’ located at level of Akshara reality)! It goes on further: Only such a person then (eventually) becomes a great “Brahm-vid” – one who has known or realized the Brahm. But it is not made clear how the ‘self’ of first bird, who later becomes wise, is related to the Ātmā of 4th verse or the glorious Brahm-yoni Purusha of the 3rd verse. Such details seem to have been filled up by Tāratam Vāni. In its light, the first bird of Mundaka Upanishada’s simile is a Kshara Jeeva of Ishwar-srishty category while second one is a Vyashty Ātmā located in Akshara Loka – and not in Kshara Loka (symbolized by the ‘tree’). Yet the second bird fully identifies itself subjectively with that Ishwar-srishty while it is under spell of its delusion, inflicted on it due to spiritual linkage. The Upanishada gives an impression that second bird, the Ātmā, is merely an observer content with (objectively) looking at first bird leading its Kshara existence. That does not quite explain fully why the deluded one (Ātmā’) is “Muhyamān”, one under the spell of ‘Moha’ (delusion). It is this ‘Ātmā-vibhrama’ of second bird that is referred to in 2nd verse as its ‘delusion’ on these pages. When a Jeeva gets wise on learning from scriptures (“Vidwāna” of verses 3-4; the wise one) and passes on its wisdom to Ātmā it somehow happens that the Jeeva extricates itself out of the fascination of Kshara world, and remains focused on its Ātmā. But it is only when Ātmā, the first bird, through learning of a wisened Jeeva, learns that it is really the ‘Brahm-yoni Isha’ who is responsible for its delusion and miseries – that it learns that the almighty Isha is really its friend and well wisher. It then sheds its delusion after making efforts to know that Isha. This seems to be the import of Mundaka Upanishada. The commentaters may be well versed with the Sanskrit language and the scriptures, but in absence of exposure to Tāratam they seem unable to grasp a subtle nuance that the second bird (Jeeva) can abandon its suffering only after it is able to experience the glorious God (“Rukmavarnam kartaram-Isham” of 3/1/3) who was really responsible for its own (and its friend’s, Ātmā’s) plight. It happens aāfter a wise Jeeva (Vidwān) – but only of Brahm-srishty category as per Tāratam – who on shedding its ignorance (as also the faults generated thereby) first gets established in Ātmā. Then it experiences the glorious, subtlest of subtle Brahm (/2/2/8-10, /3/1/4-7) within itself. Such a jeeva is respected among even those who know about Brahm (“Brahm-vidam-varishthah”)! That is how that



“Nishkalam” principle can be experienced in meditation, as an outcome of gaining knowledge of Brahm (“Jnāna-prasāden” of /3/1/8). In the chapter /3/2 it is said that such a Jeeva thus experiences “Brahm-dhām” (Aksharāteeta Loka, over its spiritual link) by worshipping Purusha located there (Purushottama); and thereafter (as per /3/2/1) gets liberated (this gives out what Gitā/15/19-20 had not spelt out clearly). Ātmā of such a Jeeva (a Brahm-yogayukta-Ātmā) then enters Brahm-dhām (“Ātmā vishate Brahm-dhām”), says /3/2/4; but for that it, along with its linked up Brahm-srishty, should have transcended all the earlier 15 Kalās (as per /3/2/7) having differing extents of areas of darkness (other than the full-moon). The scriptures also seem to have used a symbology to consider the darker areas on surface of moon (Kalās or phases) as ‘Kalankas’. These Kalankas need to be considered as ‘shortcomings’ in spiritual build up of any Jeeva that prevent it from experiencing the highest or 16th Kalā, “Brahm-nishkalam” (/2/1/9). In context of such a symbology the experience of ‘Brahm-nishkalam’ can be said from the view-point of Jeeva who has overcome all its shortcomings that would have come in way of the ‘Avatarana’ (manifestation) of ‘Nish-kalanka’ Brahm. Mahāmati Prānanāth was hailed by his followers as ‘Nish-kalanka Budh Avatāra’! In context of said scriptural symbology we can say the following. He had shed all shortcomings (to become ‘Nish-kalanka’) to acquire ‘Buddhi-vritti’ (to become ‘Budh’), the state of consciousness as would enable the experience of Brahm-nishkalam to descend down to him (same as manifestation of ‘Kalki’ of Bhāgawatam and Mahabhārata)! It was seen that this Upanishada’s simile of two birds perched on the same tree was repeated, as it is, in at least a couple of other Upanishada and often cited by scholars in religious literature while making out a case that through every perishable Jeeva an imperishable (Vyashty) Ātmā is deludedly experiencing our world. In other words, the common perception is that each and every Jeeva is spiritually linked up with an imperishable (Vyashty) Ātmā. Perhaps that is what has come in way of interpreting the term Ātmā-yoga of Gitā/11/47 by commentaters differently from that done by this author. It is asserted on these pages that the verse amounts to Shri Krishna having gracefully announced that He had established (perhaps much earlier) a spiritual link between Arjuna (a Kshara Jeeva) and an imperishable (Vyashty) Ātmā. That must have been the reason why he received such a divine discourse from one who declared Himself to be the Purushottama! Does eternalization of Bhist F4, of the commoners who did not once possess roots at Akshara level explain why scriptures had often projected a perception (widely prevalent in society) that Arjuna was already connected with an imperishable Vyashty Ātmā, like every other Jeeva is? As per it, every imperishable Ātmā suffers from a delusion (‘Ātmā-vibhrama’, or a similar term is often used for it) while experiencing this Kshara world (as a Jeeva); and only when it sheds that delusion can it experience its true ‘swaroopa’ (its real ‘self’) as an imperishable Ātmā. This perception had turned out to be an initial hurdle while hypothesizing – during the course of collating Tāratam with scriptures. Following discussion on Gitā would



hopefully clarify how some scriptural statements were misinterpreted in spite of some rare hints that the scriptures had dropped to negate that perception.

3.6.3 Ātma-vān: An Ishwarsrishty? Gitā/2/69-72 says that a ‘Muni’ needs to first get established in Ātmā (Turiya state) in order to (later) secure “Brāhmi-sthiti”, and later secure “Brahm-nirvāna” – place in Brahm. That can be done only by those who are ‘Buddhiyukta’ (/2/49-52), also whose ‘Prajnā’, that state of consciousness has got stabilized. That clarifies who a Muni is: he is one of at least an Ishwarsrishty status and one fit enough to become (or has already become) a Brahm-srishty. Arjuna was capable of attaining the third yogic state of ‘deep sleep’ of Yogavasishtha – and this is pointed at by his being called by Shri Krishna as “Gudakesh” (/10/24). Same is said differently in /2/69: a Muni has to remain ‘unaware’ of world around him (as if in ‘sushupti’, deep sleep). Other Jeevas (Jeevasrishties) are unable to develop such ‘unaware-ness’ of the world (without adopting yogic discipline), to shed their ties with the world! It surely means that a Muni must first learn to firmly remain established in 3rd yogic state of consciousness called ‘deep sleep’ (to remain oblivious of the happenings in world) before getting into 4th, the ‘turiya’ state, as per Yogāvasishtha. It is contended that in order to enable Arjuna to attain Turiya state and to therein realize the Ātmā, Shri Krishna had blessed him with ‘Ātmā-yoga’, a term used in Gitā/11/47 (but this verse is interpreted differently by commentaters). It seems Shri Krishna calls each such graced one in /2/45 and in /4/41 as ‘Ātma-vān’ or ‘Ātmā-vant’ and asks Arjuna to strive to be one like them. The use of such terms are an indication of the fact that only on attaining certain spiritual evolution is a Jeeva blessed with Ātma-yoga, same as saying ‘spiritually linked with an eternal Ātmā’. Had all Vyashties of Kshara Loka been already connected with as many eternal (Vyashty) Ātmās of Akshara Loka (as commentaries often lead us to believe), then He would not have inspired Arjuna to become an ‘Ātma-vān’, in Gitā/2/45. He also informed in /11/47 that Arjuna was blessed with Ātma-yoga. The reasoning will become clear when it is kept in mind that he had become desirous, after knowing from Him the secrets of ‘Adhyātma’ (truths relating to Ātmā) and how all the Jeevas happen to be created and even destroyed by Him (/11/1-2). Arjuna addressed Him as Purushottama and Yogeshwara while expressing his desire that he may please be shown the “Ishwara-roopa” of His (/11/3-4). Since it was not possible to see that form of Ishwara-roopa with his usual eyesight, He gifted Arjuna with certain divine sight (/11/8). What he saw of Him is narrated by him in several verses, but on seeing His fearsome form, that of destroying many great warriors in the Mahabhārata war (yet to unfold in Kshara world) even Arjuna, the great warrior that he was, was fearsome and is said to have requested Shri Krishna to withdraw that divine power bestowed upon him earlier! Instead, Arjuna requested Him to be shown the benevolent “Chaturbhuj-roopa”, the four-limbed form of Kshara Purusha, Vishnu that holds the Kshara Loka within His



consciousness. The earlier fearsome form was accordingly withdrawn (/11/45-9)! But commentaries say that all what Arjuna was shown was done by Shri Krishna with His own yogic powers – not that it was not the case, if we remember that He had all the three Purushas within Him at the time (as we have seen earlier). But it is lost sight of that He would have graced Arjuna to be ‘Ātmavān’, one rewarded with Ātmā-yoga. The grace of Ātma-yoga must have been essential for him to to see His imperishable, “Avyaya Ātmā” (his original request of /11/4)!

It is clear that Gitā would not have used terms such as ‘Ātma-yoga’, ‘Ātma-vān’ or ‘Ātma-vant’, if every Jeeva had been connected, right from beginning of its own existence in Kshara Loka with a Vyashty Ātmā of Akshara Loka (obviating the very need of the grace of Ātmā-yoga). For sake of guiding the masses it is stressed that such frame of mind is required to be inculcated by every Vyashty of Kshara Loka (Jeeva) as can enable it to become ‘Nis-traigunya’ (/2/45), to remain immune to ever changing combinations of three Gunas, manifested by Him within the heart of every Jeeva. That gives the Jeevas a sense of existing in, and experiencing, the ever-changing Kshara world around them. Only such a Jeeva who has been graced by him can ever become ‘Nitya-Sattwastha’ and also remain in ‘Samatwa-yoga’ and can become an ‘Ātma-vān’. Gita seems to point at such a Jeeva (of Ishwarsishty category) who could either have already had experienced its linked up Ātmā, or has been spiritually linked with it, and thereby is in possession of the required potential to experience it in due time. It amounts to saying that only after being graced with Ātma-yoga, one who is spiritually linked up with a Vyashty Ātmā (or an Ishwarsrishty to use Tāratam’s terminology), can eventually succeed in transcending the experiences of all three Gunas ever present at Kshara level. Only such a Jeeva is qualified to receive experiences of Akshara level, those of a Vyashty Ātmā existing in consciousness of Samashty Akshara Purusha! ‘Buddhiyukta’ person of Gitā/2/49-51, a ‘Sthita-prājna’ of /2/54-5) also develops knack of performing karmas in such a way that those do not create any further karmic bondages. They can eventually transcend ‘Jeeva-bhāva’ of Kshara existence. Who is a Buddhiyukta person? One who is a Vibhooty, one who has been graced with Buddhi-yoga (/10/7-11), one rewarded with a potential of destroying the darkness of ignorance when He gracefully descends in yogi’s ‘Buddhi-vritty (state of consciosuness) in full glory!

In Bhāgawatam too we find the term ‘Ātma-vān’ used to point at highly persons of certain specific spiritual stature of past eras. In /9/9/11 it says ten sons of Vaivaswat Manu and his wife Shraddhā were ‘Ātma-vān’, one of them being the famous Ikshwāku in whose lineage was born Shri Rāma, who learnt the truths about Brahm, states of consciousness, etc from Brahmarshi Vasishtha (/9/9/10). Scriptures thus seem to suggest that great sages, etc of ancient past might have revealed higher order truths strictly to qualified Jeevas, like ‘Ātma-vān’ – who had earlier realized their eternal Ātmās or were qualified to do so, or even those qualified to receive that grace – so that their spirits may climb even higher peaks. At least a few, if not all, Upanishadic discourses seem addressed primarily to Jeevas of Ishwarsrishty



category Jeevas, and through them to Ātmās linked with them, as can be surmised from Mandookya and other Upanishads.

3.6.4 Ātmā in Mandookya Upanishada This is a very short Upanishada that contains only 12 verses. It alludes to reality as “Akshara” and even as holy syllable “Om”. It says Om (or ‘A-U-M’) ‘was’ present in past (as ‘A’), still ‘is’ so in present (as ‘U’), and ‘will also be’ in future (as ‘M’) in our world. It says so without giving out explicitly that it remains ‘effectively’ present in those three divisions of time (past, present and future, ‘Tri-Kāla’ in Sanskrit) – whose cause really is the “Tri-Kāla-ateeta” (transcending the three divisions of time), the imperishable “Om-kāra”, “Akshara” or “Ātmā”. The divisions of time, it says later, are verily those of “Brahm” (Akshara level); and that Ātmā lying within “Vishwa” (Kshara creation) is really a “Chatushpāda” – that is a ‘quadruped’ (having four ‘pādas’ or legs). Thereafter it first speaks of Ātmā (Om-kāra) in terms of four ‘padas’ or four ‘states of consciousness’ (waking, dream, deep sleep and ‘fourth’, the legendary ‘Turiya’ that is beyond description). Later, it also likens them symbolically with four ‘Mātrās’ (the constituent syllables) of ‘Om-kāra’ that can best be spelt out in English as ‘A’, ‘U’, and ‘M’ (three divisions of time); and a fourth one (not spelt out, but it looks as if it is referring to that un-named, ‘unending’, ‘Tri-Kāla-ateeta dimension), as ‘Ātmā’ and surprisingly also as ‘Brahm’! That does confuse, but when it says that Om is ‘Chatush-pāda’ – a quadruped (one standing on four legs) – the Upanishada does seem referring to Akshara level of reality, say Akshara Brahm! Interestingly, the sequence of the first three states of consciousness is given as ‘Jāgarit’ (the waking), ‘Swapna’ (dream) and the ‘Sushupti’ (deep sleep); only thereafter can one accomplish the Turiya state. This sequence is in line with ascending sequence of ‘yogic’ states of consciousness as furnished in Yogavāsishtha. Summing up, this Upanishada employs a good bit of symbology (‘divisions of time’, ‘pādas’, ‘Mātrās’ and also states of consciousness of ‘self’ that it terms as Ātmā); apart from not quite drawing a clear distinction between the Samashty and Vyashty. Further it does not contain any reference to a level of reality that may be located above Akshara level. One can readily see how brief, vague, and symbolic too an Upanishadas can be; but it does associate the Turiya state of consciousness with Ātmā and Akshara level reality – unlike ‘Taittiriya’ Upanishada that employs the term Ātmā even for four ‘selves’, the subtle bodies of every perishable human being. Since it has been alluded to on some earlier occasions, it is considered worthwhile to review it briefly.

3.6.5 Ātmā in Taittiriya Upanishada This Upanishada is consists of three ‘Vallis’: ‘Shiksha Valli’, ‘Brahm-valli’ and the ‘Bhrigu-valli’. It is a discourse given by revered sage Varuna to sage Bhrigu. The 6th Anuvāk of Bhrigu-valli seems to say that by following guidance of Varuna, Bhrigu



could experience that Ānanda lies in Brahm. Rest of this Anuvāk is neither clear nor that relevant to present discussion, but Brahm-valli certainly is – since it reveals the concept of 5 Koshas of any human being. It is clear that scriptures have not used the term Ātmā only for any eternal entity, but for a partial ‘self’ of any entity. The first 6 Anuvāks of ‘Brahm-valli’ employ the term ‘Ātmā’ almost synonymously with any higher order, subtle ‘Kosha’ (body) that ‘pervades and performs’ as if it were the ‘self’ (‘soul’) of its immediately lower order (grosser) Kosha (body). It outlines a constitution of five Koshas of varying orders of subtlety for every human being, the grossest of them being that which we see with our eyes: A human body called ‘Anna-maya’ Kosha. Higher four Koshas of ascending orders of subtlety are termed by it as “Prāna-maya”, “Mano-maya, “Vijnāna-maya” and last, the “Ānanda-maya” Koshas! While ‘Ānandmaya’ is the subtlest of all five Koshas, the ‘Annamaya’ Kosha – made up, and sustained by, the food (Anna) one consumes – is the ‘human body’ – is the grossest one out of the five interspersed bodies (Koshas), of identical size and shape. The Annamaya Kosha, the grossest of all five, is visible to our eyes. It is pervaded and controlled from within by the Prānamaya Kosha (termed in English as ‘Etheric body’ by Theosophists); hence this Upanishada terms it as ‘Ātmā’, meaning ‘self’, of Annamaya Kosha (gross human body)! But Prāna-maya Kosha too is not truly independent to act anyway it likes as it is in turn pervaded and controlled by a yet another even subtler Kosha known as ‘Manomaya’ Kosha; hence the latter one is termed by this Upanishada as the former’s Ātmā! Another, a still subtler Kosha called ‘Vijnānamaya’ is likewise termed as ‘Ātmā’ of Manomaya Kosha. The subtlest of these five, the ‘Ānandamaya Kosha similarly pervades and controls the Vijnānamaya Kosha; hence it is termed as ‘Ātmā’ of the latter. In final analysis, the Ānandamaya Kosha turns out to be the ultimate master of gross human body, say its ultimate ‘self’, or ‘soul’ (the subtlest of its ‘Ātmās’), as per this Upanishada. Now, Ānanda means happiness or pleasure. In Ānandamaya Kosha it is experienced. It is the desire of having pleasure that drives everyone to make efforts in any particular direction. That is why it is perhaps placed in topmost position. It stands to reason that God would have devised Ānandamaya Kosha to be capable of receiving full quantum of bliss that only the Brahm-srishty is capable of (from its linked Parātmā). By that token, Jeeva-srishties would receive least Ānanda, hence would always be feeling emptiness in this Kosha. That explains their efforts to secure as much of it, and by whatever means – irrespective of the consequences thereof (the sufferings caused due to their deeds later). Ishwar-srishties would be experiencing more of peace and happiness, perhaps around the time they awaken their Ātmās. 8th Anuvāk of Brahm-valli mentions maximum quantums of Ānanda that various orders of human beings or other entities can experience. But these ‘orders’ could not be correlated with three category Jeevas of Tāratam. The Ānandamaya Kosha can be said to be responsible for all karmas performed by a human being and accordingly is the enjoyer of bitter-sweet fruits thereof. But



it does not directly govern the gross body (Anna-maya Kosha). It can do that only through three less and less subtle Koshas of different hierarchical orders. These four Koshas are of differeing orders of subtlety and constitute a hierarchy that the common man perhaps terms as ‘self’ or ‘soul’ of a human being. The stuff of consciousness (‘chidābhāsa’ of Adhyātma Rāmāyana) present in one subtle body seems to interact with that in other adjacent subtle body. Overall, an impression is created that all four subtler Koshas act in unison to govern any person, who visibly seems to operate in gross world through its Annamaya Kosha. One needs to decide for oneself if all those five Koshas collectively constitute the ‘Anātmā’ of Adhyātma Rāmāyana (and Bhāgawatam too, as seen earlier); or say, along with them the ‘chidābhāsa’ is essential in order to get termed as a Jeeva of Tāratam. Only this much seems apparent: The Ātmās (four subtler Koshas) of this Upanishada are different from a Vyashty Ātmā present in Akshara loka which gets linked with two higher category Jeevas of Tāratm. All of these four subtle Koshas of different orders of subtlety remain hidden from gross human eyesight, even when occupying the same physical space as is occupied by a human body. These can be ‘perceived’ by either psychics or evolved Jeevas who develop a capability to see them, their activities as also interactions with one another. Such a constitution of all human beings is often pointed at in most Hindu texts, as composed of three ‘shareeras’ or bodies: the ‘Sthoola’, ‘Sookshma’and ‘Kārana’ – respectively termed in English as ‘gross’, ‘subtle’ and ‘causal’ bodies. This terminology simply re-groups the five Koshas into three ‘Shareeras’ (bodies). Above classification, either as a hierarchy of four subtler Koshas or two Shareeras is helpful in explaining the ‘soul’ or ‘self’ of a Jeeva in terms of its ‘structure’: How it leaves Annamaya Kosha on death to again enter into yet another one (or say, reincarnate) etc. Such explanation is based on ‘structure’ of the soul. It is different from the other commonly found in religious literature, one based vaguely on how the soul ‘functions’ via its four subtle constituents – ‘Mana’, ‘Buddhi’, ‘Chitta’ and ‘Ahamkara’ – of an ‘inner organization’ collectively termed as ‘Antah-karana’ (Inner organ or organization). It is said to be present within every human being. To distinguish one from another, these two ways of explaining the soul are termed here as ‘structural’ and ‘functional’. All literature that this auther could lay his hands on – except an illuminating 20th century book written by Swamy Yogeshwarānanda entitled ‘Ātma-Vijnāna’ (‘The Science of Soul’) – have not clarified where any of the four constituent organs of Antahkarana is located – in which of the 4 subtle Koshas. Even how these constituents of Antahkarana functionally differ from one another does not become clear from scriptures; and the confusion is compounded when few scriptures talk only of three (not four) constituents of this Antahkarana! Swamy Yogeshwarānanda clearly says there are four constituents of Antahkarana and also explains, based on his yogic observations, in which of the subtle Koshas every one of them is located. His book collates readily with Theosophical Society’s literature on five-fold human constitution, the ‘readings’ of Edgar Cayce regarding existence of a vast reservoir of spiritual and historical knowledge imprinted on a



subtle medium called Ākāsha. On it the ‘Ākāshic Records’ are preserved (till at least a Kshara Brahmānda lasts) of everyone. The Swamy seems to term Cayce’s ‘Ākāsha’ as ‘Samashty Chitta’ (of the Kshara Purusha). He concentrated more on how such records – ‘Samskāras’ (impressions) of Jeeva’s Karmas, spiritual lessons learnt, etc – are created in every individual’s Chitta (seat of human consciousness) located in ‘Ānanda-maya’ Kosha. Yogeshwarānanda has described well, with help of coloured sketches how those impressions are first created and then passed on from Vyashty Chitta to what he terms as ‘Samashty Chitta’ – only to be showered back from time to time (life after life), by God’s will, to it (Vyashty Chitta of same Jeeva) for bearing consequences. The Antahkarana survives death (subsequent to cremation) of gross body, as its constituents are located in different subtler bodies that leave the former unharmed on its death. We find that Edgar Cayce had happened to concentrate on same reservoir of subtle impressions, the Ākāshic Records – and early Theosophists too had done the same (the Samashty Chitta of Yogeshwarānanda) – and how those could be accessed for giving ‘life readings’ for those who sought those from him. Cayce, using his faculty, provided some detailed accounts of those portions of the divine life led by Jesus Christ as are both recorded and not recorded in Bible. Such testimonies are more likely to impress the non-Christians like this auther and induce in them the faith in authenticity of Bible, or to search for corroborations of concepts of Tāratam Vāni. Edgar Cayce importantly provided not only testimonies of several happenings in divine birth and life of Jesus, but he also made available to mankind the imports of his allegorical teachings recorded in the Bible, in order that mankind may grasp his words of divine wisdom, even after centuries, in the 20th century (period of Jāgani)! Can repeat broadcast of any Bhist of Tāratam (refer conjecture discussed a little earlier) be considered as extending range of such Ākāshic Records which seem to continuously interact with soul (not only in one but countless lifetimes) – from those of Kshara to eternalized Akshara level – to provide quantum jumps in spirituality? If so, this arrangement of God would surely be enabling access of such further truths as would allow mankind to supplement those as are contained in scriptures? It is an interesting development observed in TV broadcasts that some devout Christians, learned in modern science, are opposing Charles Darwin’s mechanistic theory that no divine intervention of God (the Father) was needed to create the world and mankind in particular; Nature attended to it. Same rationalistic temper of science that turned them away from scriptures is now suggesting that all its postulations need not be accepted lock, stock and barrel. As for Taittiriya Upanishada’s postulations, the system of Kirilian photography seems to point at existence of some subtle organization present behind not only the human beings but even plants (leaves for example) to provide them with semblance of life. After it withdraws, their gross bodies die, the plants wither away. Some claim that incipient diseases that can not be diagnosed with other modern gadgets too can be shown by the Kirlian system (also known as Bio-electrography). It seems



science has not so far accepted such claims as yet. Some have gone ahead to suggest based on Kirlian photography that it allows us a peep into Prānamaya Kosha (of Taittiriya Upanishada under discussion). We need to be careful to make distinction between the evolution of grosser part of human constitution on its own (as Darwin’s theory seems to suggest) and its subtle soul (evolution over several lifetimes), that operates from Ānandamaya Kosha level (subtlest body). We may consider following too. Apart from accessing the Akashic Recods, Edgar Cayce also used, at times, to take recourse to connect with ‘causal’ body of the person he was searching past-life information for! We have discussed earlier that these Akashic Records must also have been accessed by Vedavyas, Sanjay, Bheeshma, etc who have provided accounts of not only the historical happenings of most ancient past (of Purānas, Mahābhārata, etc), but also of divine truths as had manifested in world in earlier times. Were the truths as recorded in scriptures of Qateb stream likewise made available to personages from same divine source as to those whose words are recorded in scriptures of other stream? Why not, these too have a potential to evolve mankind as the revered sage Vasishtha asserted in ancient past – and Tāratam Vāni in 17th century – refer earlier discussion on the text of Yogavāsishtha. The Theosophists made psychical observations of auras of different human Koshas to convincingly correlate their colours with the ‘quality’ of thoughts and emotions held by persons from instant to instant. They also observed colours of auras of the causal bodies of persons and said these remained relatively steady during their lifetimes, and that those reflected spiritual evolution of their souls. Such statements seemed to corroborate the basis of ancient Hindu system of ‘Varna-vyavasthā’. It must have, over very long period of time, degenerated into the present day ‘Caste system’ which relies solely on heredity. It seems to have originally divided entire mankind based on the basis of ‘Varna’, auric colour of causal body of individuals into four parts. This much seems to have been hinted at in a rarely cited discourse (in religious literature) of sage Bhrigu to Bharadwāj contained in Mahābhārata. It will follow shortly. In context of Taittiriya Upanishada’s hierarchy of four subtler selves (Koshas) it can be observed that Prānamaya Kosha at its lower end is being pointed at, albeit vaguely, even by science; and at its higher end, Ānandamaya Kosha or Causal Body, by some evolved psychics like Theosophists and Edgar Cayce. They also talked convincingly of existence of Akashic Records that can be tapped in order to access historical information and also spiritual truths revealed in world even in most ancient past. Then we have the testimony of Swamy Yogeshwarānanda, who has collated his own yogic observations with statements of ancient scriptures! All of this has happened in last two centuries, after thousands of years. It suggests that time has come when truths that God had arranged to provide to mankind via the ancient scriptures would be better understood now, in period of Jāgani, as Tāratam Vāni had prophesied in 17th century.



3.7 Varnas: Bhrigu’s discourse to Bharadwāj It appears in voluminous text of Mahābhārata (103,000 verses!) in chapters 182-93 of ‘Anushāsana Parva’. It says too that a certain being called “Mānasa” was called upon to create our world of present Kalpa, of course through Brahmā of our Kshara Brahmānda. It says, in the beginning an undisclosed number of Brāhmanas were created, without giving it out that such a happening was most unusual (it never happened in previous Kalpas). It deals with world (mankind particularly): how it was created; how Jeevas operated when living in and out of their gross bodies, etc (in /182/1-10). Several attempts are found in scriptures of great ones shedding light on such issues (even in Mahābhārata itself), but replies of Bhrigu to Bhardwāj seem to be both: Unique; and vague while describing who “Mānasa” was, or is! The verses 1-4 of chapter 188 say: In this ancient Kalpa there first appeared some glorious, divine ‘Brāhmanas’, ‘Prajāpaties and also Jeevas (of some undisclosed characteristics), termed as ‘Gandharvas’, ‘Yakshas’, ‘Daityas’, ‘Dānavas’, etc as also normal human beings. The term “Ātma-tejobhi-nivrittan” of first verse seemed applicable only to divine Brāhmanas (and not to Prajāpaties), as only they are said in other scriptures to have such propensities as suggested by the term “Nivrittan”. They kept themselves away from trappings of lures of earthly existence. Scriptures clearly say that they even preached to mankind that the perishable world, and a feeling of existing in it, was ‘un-real’; and advised everyone to observe chastity and remain unattached to the Kshara world, strive for liberation, etc (“Nivritti” mārg). It angered Brahmā, as he saw their followers turning away from the usual norms of sexual reproduction, leading family lives, etc – the “Pravritti” mārg that he wanted mankind to follow. That scriptural backdrop needs to be kept in mind while grasping discussion on this discourse of sage Bhrigu which is much relevant to one of the two prophecies of Bhāgawatam/12/2. As said earlier, it relates to two great sages, Devāpi and Maru, who were going to be responsible for re-establishing original “Varnāshram Dharma” towards the end of present Kaliyuga. It had transformed into one based simply on heredity even in times when Shukadeva made the prophecy over 5,000 years ago. Reverting to sage Bhrigu’s discourse, Brahmā then created such human beings, by taking recourse to powers vested in Prajāpaties to create the “Maithuni-srishty”, who had good zest for worldly existence, sexual reproduction, etc (as desired by Brahmā they were the ones who would proliferate in coming times). They follow the “Pravritti Mārg” (opposite of “Nivritti Mārg”) and remain attached to Kshara creation. But all of this has not been mentioned in /188/1-4. It is only in verse /188/10 and 20 that it seemed hinted that not only those divine Brāhmanas (spiritually linked with awakened Ātmās) but also those belonging to ‘Brāhmana Varna’ (also one out of four Varnas that Brahmā created then), etc of ‘Mānas-srishty’ order. Further it seems given in quite a round-about manner that they belonged to Brāhmana Varna – possibly upward linked with Ātmās, but not with awakened Ātmās (at that time). They were the ones who later succumbed to



the Pravritti Mārg and became like all others created by those Prajāpaties. The glorious Brāhmanas (‘Sanaka-ādi’, other sages, etc) are said in scriptures to be of Mānas-srishty (or Mānasi-srishty) order who had provided to mankind, from time to time, such spiritual information (recorded in scriptures) as would inform them of higher reality than the Kshara, ispiring them to seek that reality. Sanaka-ādi were the ones who are seen giving a discourse even to Deva-rishi Nārada, refer earlier discussion on Māhātmya portion of Bhāgawatam that itself suggests too that the text was intended to guide the Hamsas and Parama-hamsas in coming Kaliyuga. Of course, our Kalpa was brought into existence through the agency of Brahmā, but it happened only when he was backed up by “Mānasa”; wherein such divine Brāhmanas possessing higher than ‘Kshara’ awareness could be created. Their discourses are recorded in scriptures, and they are treated with due reverence as such personages as were rooted at least in Akshara level of reality. They are able to furnish spiritual information relating to that higher level as God chooses to reveal through them. The sage Bhrigu himself is of such a cadre. It has however to be stressed that interpretations of his statements are author’s own (in light of comments on earlier verses, particularly keeping in mind verses /187/22-31). We may now see what verses /188/1-5 say: Shāshwata Brahm (the Manas-deva) created, via Brahmā, the first Prajāpaty, ‘devas’ (Samashty Kshara gods), the Jeevas of categories called Dānavas, Gandharvas, Daityas, Rākshasas, etc – and He also laid down certain ‘codes of conducts’ for those who belonged to different Varnas. The four ‘Varnas’ – this term is used for categories of human beings based on their spiritual evolution – are termed as ‘Brāhamanas’, ‘Kshatriyas’, ‘Vaishyas and ‘Shoodras’. Otherwise, the term ‘Varna’ is also used for any ‘colour’ perceived by a human eye. The scriptural ‘Varna’ needs to be treated at par with ‘predominant auric colour of causal bodies’ of people belonging to four categories, as would have been perceived with yogic visions by great sages of ancient times, including the sage Bhrigu. He gave out the auric colours of four Varnas, the Brāhmanas, Kshatriyas, Vaishyas and Shoodras as: Colourless or white; red; yellow; and dark or gray! Brahmā also then devised respective ‘codes of conduct’ for Jeevas of these ‘Varnas’(‘orders’ of Jeevas) that nedded to be followed – in order for them to maintain or even improve upon their earlier auric colours. Bharadwāj raised a pertinent query: As enire mankind had same basic needs and urges (physical, mental, social, etc), they certainly must be required to perform very similar karmas in order to satisfy their basic needs; why should their auric hues be so different then? Rather than clarifying the issue, Bhrigu replied as follows in verses /188/6-9: Their (auric) colours were almost the same in that creation (Satyuga?) of the Brahm (translated by commentaters as ‘Manas-deva’). Though he did not reveal its exact colour shade, it seems to imply in verses 11-14 that it corresponded to that of “Brāhmana” category, though for some reason he (instead) used the term “Dwij”



(born again) to point at them. Were the terms ‘Dwij ‘and ‘Brāhmana’ considered in those times as almost synonymous, or was it done presumptuously by later day scholars? This practice is widely in vogue even in present day commentaries! Anyway, Bhrigu clarified significantly: The original hue of Dwijas got deteriorated later (in later reincarnations?) to those of ‘Kshatriyas’, ‘Vaishyas’ and ‘Shoodras’, perhaps depending upon codes of conduct they adopted! Verses 14-15 point out that their later-day propensities and capabilities would have turned them away from divine knowledge (“Brāhmi Saraswati” of verses 1-4). But the Varna-āshrama system as practised then (and upto certain later perid) might not have prevented those of one Varna from practicing those prescribed for other Varnas (higher or lower ones) if they so desired. Those fallen Dwijas born in lower Varnas too must not have been prevented from practising the codes of higher ones and they could have improved their auric colours over long periods/reincarnations. But 16th verse seems to suggest that good karmas and spiritual evolution attained by them prior to their fall would have come to their help, if only they had reverted to codes specified for ‘Brāhmana’ Varna and aimed at realizing Brahm. In this verse we find re-used the term Brāhmana instead of ‘Dwij’ – literally, the ‘twice born’ or ‘born again’. It is thus essential for Dwijas to have full faith that Brahm or Mānas is their (and also of everyone else’s) creator. But if they do not have faith in their divine origin (as agaist any other theory of evolution into human beings by random operations of laws of Nature) they would not get liberated from repeated cycles of life and death say the Verses 17-18! Does it suggest that only such ‘Dwijas’ and those believing in God can get liberated? If interpretation of these rather vaguely worded (but highly significant) words of the revered sage Bhrigu – and also of next three terms, as interpreted below – is true, it could well be supported by some clear statements of Bible. We have already discussed (ref earlier discussion in section 1.8.1) its terms “twice born” (Dwij?) and “son of God” (‘Manasa-putra?). Let us also peruse next three verses. Bhrigu discloses in 19th verse – perhaps about spiritual return journies of those fallen Dwijas – that some great sages (reference to divine Prajāpaties?) had also later created such Jeevas who had the required propensities, the “Brāhman-sanskaras” – perhaps like those early Brāhmanas. The sage Bhrigu further seems clarifying in 20th verse that such Brāhmanas (of ‘Maithuni-srishty’ order) are really different from the divine Brāhmanas as were created by “Ādi-deva” (“Mānas”) – meaning, those of the “Mānasi-srishty” order! We thus see sage Bhrigu quite cursorily saying that ‘Mānasi-srishty’ (those divine Brahmānas created by Mānas-deva of verse /188/1 and 20) is indeed superior to that called ‘Maithuni-srishty’. He seems to allude to Brāhmanas (verse/188/4) who happened to have fallen from high pedestals to three lower ‘Varnas’ (verses 11-13) and saying that they may still (later) make spiritual progress, if and when their ‘Brāhman-sanskaras’ get awakened. It is difficult to decide whether or not the ‘Brāhmanatwa’ as acquired by the great yogi Devāpi, the elder brother of king



Shantanu – refer the prophecy of Bhagawatam/12/2/37-8 earlier discussed in section 2.4.3 – points at a happening as alluded to in these three verses. Anyway, Bhāgawatam does prophesy that this Devāpi and Maru – the Beetak composed by Laldas hints that these two great yogis respectively were Satguru, Shri Devachandraji, and Mahāmati Prānanāth – shall re-establish the ancient Varnāshram Vyayastha towards the end of Kaliyuga. The Theosophists too claimed that the two yogis were their two Masters, who inspired them to prepare the world for coming New Age of spirituality. In spite of several ambiguities, Returning to the discourse of sage Bhrigu, he did furnish some quite significant information in chapter 188 that when collated with above notes was helpful in demystifying to some extent the imports of few terms like ‘Varnas’, ‘Brāhmanas’, ‘Dwijas’, ‘Mānas-putras’ (Mānasi-srishty), etc, particularly the last two. These and other such perplexing terms are often found in scriptures, without making clear their purports as made available in this discourse. It is not clear why commentaters of Mahābhārata did not take any special efforts to clarify the said discourse of sage Bhrigu. It has also not perhaps been taken up for discussion in any subsequent religious literature, but it seemed to this auther that it does furnish some significant information. But an effort had to be made to extract its intents (reading in between the lines for right interpretations). It is also likely that there exists in other scriptures similar, quite significant information. It needs to be searched for. As per the readings secured from the same revered sage Bhrigu, the time is propitious in the present to dig out such references not only from scriptures of all faiths but also from the Tāratam Vāni and collate them to carry forward the process of Jāgani.

3.7 In Retrospect We have so far seen how vaguely the ancient scriptures of both, Ved and Qateb streams (including Bible in auther’s opinion) provided spiritual concepts that correlated reasonably well with what Tāratam Vāni revealed in 17th century. These all complemented and supplemented one another. In the opinion of this auther, clearer understanding of both can emerge if these are collated well, keeping in mind (having certain amount of faith) that both happen to be the Revelations of same God. It seems at times that truths of human existence on one side, and those pertaining to reality that creates, sustains and spiritually evolves the mankind on the other, are so numerous that their finer points can never perhaps be expressed in an end-to-end manner in any one scripture. Any scripture of the two streams must have had to begin and end its narration somewhere and to find its way in between those extremeties in order to clarify limited few spiritual truths/issues as intended to be revealed by God at any time. To reconcile all such view-points, as had developed in past in all parts of world, would have been an almost impossible task; so Tāratam seems to have adopted a practical approach and aim at doing so with reference to Ved and Qateb streams



of scriptures, that were prevalent in 17th century India. In that sense it is quite contemporary, as whole world is divided even at present along these two broad approaches to human existence: The ‘Single-life’ or ‘Life-after-life’. It often stresses its contemporary relevance by saying that this is the time-period (from 17th century till end of the period of Jāgani) when God has chosen for a few of the mankind to experience highest level of God’s reality – like it had never happened in the past. It would never happen in future too, it says! Tāratam Vāni exhorts the followers of all faiths to urgently arm themselves with its wisdom and review their understanding with their own scriptures to annihilate the enemy of spiritual ignorance lurking within them. It says, most favourable time is lying ahead to fulfill the spiritual aspirations that had arisen within them. Those who, on believing in His promises conveyed through ancient scriptures had faithfully followed their guidance, were entitled to receive commensurate spiritual rewards after the turbulent period of Jāgani by getting entitled to enter its Bhists (the eternal, pleasurable realms, ref section 3.5). He had already created some and would create more of them after a turbulent period of Jāgani – the earlier part of which we are passing through presently – is over by the end of 29th century. We are thus living in the change-over period leading to a glorios New, Spiritual New that was prophesied in ancient scriptures (ref sections 1.8, and 2.4.7 upto 2.5), quite vaguely though. God seems to have decided to fulfill those promises, but only after the aspirants are judged thoroughly in respect of their understanding, faith as also the perceverance in adhering to scriptural guidance. It is understood that there are several prophecies available in scriptures of Qateb stream too, in respect of New Age. Watching several TV channels that air certain learned speakers’ perspectives of both Testaments left the author with an unmistable impression that ‘end time’, as prophesied by the ancient prophets has already arrived. The concept of Bible, of ‘being born again’, at some eternal level also is often mentioned therein. They need to be presented with corroboration of Taratam Vani’s nuances on such topics. We have earlier seen Biible clearly saying that God only knows the precise time of such happenings (the ‘end time’) while mentioning also that it would occur when the makind has experienced some horrors, but God would surely save them. Tāratam Vāni, the God’s latest Revelations, now gives the time pertod of such ‘end times’, the period of Jāgani. Tāratam says: those who had not conformed to scriptural guidance too would strike roots at eternal level of His reality, not only those who originally belonged to that level. But it would happen only after the non-conformers are made to suffer commensurate fruits of their past (and present) good/bad karmas (Judgement of God) that will cleanse their hearts, additionally toned up by the divine Auras emanating from the Brahm-srishties (His children). They would have lived through this glorious change-over period and heard the highest spiritual truths revealed by 12,000 Brahm-srishties.



God alone can attend to task of such monumental proportions, of providing roots at Akshara level to those of Kshara level who did not possess them earlier, as the Tāratam Vāni says. For those who possessed such roots already, it says they would surely be raised still higher! Tāratam says, such happenings are the same as were prophesied even in Holy Quran for the times of ‘Qayamat’. In the last couple of centuries, the Theosophists and eminent personalities like Edgar Cayce too had talked of the truths concerning the laws of subtle Nature, an imminent, spiritual New Age and a need on the part of mankind to prepare for it by turning back to scriptures and God. These were not isolated incidents. These have to be viewed as a part of His plan to spiritually evolve the mankind during the period of Jāgani. Even more spiritual truths like those given out by Swami Yogeshwarananda would be forthcoming in remaining period In the backdrop of above convergences, it is only wise, and practical too, to view that time has arrived for the elders of all the religious faiths (and their further denominations) to set aside rivalries and prepare some common front to fight the forces that propagate non-belief in God and scriptures. Such intents of Tāratam can not be grasped without taking recourse to ancient scriptures. It also says: God surely will arrange such happenings in world as would make mankind kneel before the Brahm-srishties, His chosen ones, who would be worshipped as living gods, since He would verily descend down within their hearts! It is with His authority that they would perform amazing tasks; and yet they would be humble enough never to take boast about their accomplishments. They would be humble enough to simply say that they were merely the instruments of God.

The end 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 Lokas and Upa-Lokas ..................................................................... 31 1.7 Four Pralayas .................................................................................. 34

1.8 Prophecies of Our Age ..................................................................... 37 1.8.1Bible: Hints of Spiritual Link-ups ............................................... 45

1.8.2 Period of Jāgani ...................................................................... 49



Chapter 2 Our Unique Vārāha Kalpa .................................... …51

2.1 Durations of Yugas, Kalpas .............................................................. 52 2.2 Yogavāsishtha: Vaivasvat Manwantara ............................................. 55 2.2.1 Parama-pada, ‘Nishkalanka’ Parātmā ................................................ 58 2.2.2 Views of Other Texts/Tāratam ......................................................... 61 2.2.3Ambiguity on Ātmā ........................................................................... 69 2.3 Adhyātma Rāmāyana ....................................................................... 71 2.4 Bhāgawatam versus Tāratam ........................................................... 77 2.4.1 Descent of Higher Level Consciousness………………………………………..79 2.4.2 Hamsas ........................................................................................ 82 2.4.3 ‘Varna’ of Scriptures ........................................................................ 86 2.4.4 Rāsa-leelā in Yoga-Māyā’s Creation .................................................. 88 2.4.5 Anātmā, Ātmā and Parātmā ............................................................. 93 2.4.6 Parātma-nishthā .............................................................................. 97 2.4.7 Change-over to New Age ............................................................... 100 2.4.8 Efficacy ......................................................................................... 102 2.4.9 Biblical Perspective ........................................................................ 105 2.5 New Age: Evolving Clarity .............................................................. 107

seventeenth century revelationsvidur also enquired, among other things, about how vārāha kalpa was...

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