It is said in the Gita that there are two Principles – the Super Lord (Kshar Brahm, meaning transient or impermanent) and the Superior Lord (Akshar, meaning permanent or eternal). All living beings, the penta-element, etc., are liable to undergo dissolution, hence are transient. Beyond all these transients, including the Super Lord, is the Superior Lord or Akshar Brahm. The one, even beyond the Superior Lord, is the Supreme Lord or Aksharaateet. He alone bears the glory of the Almighty or Paar Brahm. Verses 16 and 17 of chapter 15 of the Gita inform us of these three Principles. Let us review the two verses.
“dvaavimau purushou loke ksharashcha-akshara aeva cha ǀ
ksharaha sarvaani bhootaani kootastho-akshara uchyathe” ǀǀ– Verse 16, Chapter 15 of the Gita
ut’thamaha purashastvanyaha parmaatmetyudaahrdaha ǀ
yo lokatrayamaavishya vibharty’avyaya iishwaraha ‖– Verse 17, Chapter 15 of the Gita
Meaning: There are two principles: The transient (fallible or decayable or destructible) and the eternal (infallible or permanent or indestructible). The entire Universe, along with the creator god (Adi Narayan), is transient (fallible), while the one under whose power Narayan and through him everything gets created is eternal (infallible). There is one even beyond these two principles, the highest Principle, called or known as the Supreme Lord (Paramatma), the one who alone is worshippable.
Different translators have misinterpreted these verses of the Gita. Some have misconstrued the verses and identified the three as Jeev (soul), Prakruti (nature), and Narayan. Some others identified them as shahrir (body), jeev (soul) and Narayan/Krishna.
It is to be understood that the all-pervasive causal nature of the manifest Cosmos is gross and perishable. Had nature been Akshar, why is it not described as a masculine principle? Even the interpretation of Jeev and Narayan as Akshar is also a figment of imagination as both are again impermanent or transient
The correct interpretation of these verses becomes possible only in the light of the Ultimate Revealed Wisdom. Accordingly, the three are:
- The Creator God/Super Lord or the Lord of the Lower Heaven (Aadi Narayan/Kshar Brahm),
- The Eternal Lord/Superior Lord or the Lord of the Upper Heaven (Akshar Brahm) and
- The Almighty/Supreme Lord or the Lord of the Supreme Heaven (Aksharaateet/Paar Brahm/Uttam Purush).
Let us understand the nature of these three unworldly Principles/Lords and their sport.
The Super Lord/Kshar Purush
The mental plane of the Superior Lord (Akshar Brahn) in its dreamy state manifests ‘Moh Sagar’ or ‘Moh Tatv’. This Moh Sagar is an infinite ocean of immanifest primordial substratum/illusory ocean. This can also be referred to as the cosmic ocean of material energy encompassing the entire creation.
It is in this cosmic ocean that the Creator God (Aadi Narayan), the manifest dreamy form of the upper mental plane of the Superior God (Akshar Brahm), enters and reclines. This Creator God is known by various names in the world, such as the First Principle (Aadi Purush), the Colossal Principle (Virat Purush), the Transient Principle (Kshar Purush), Pranav Brahm, Aum, Hiranyagarbha, Maha-Vishnu, Shabd Brahm, and Isvara.
As per Semitic religions, He is the Lord of Lower Heaven or Lord of Malkoot. He alone is the La Principle of La-Ila-Allah of Islam. The Vedas manifested through Him; all the Jeevs (souls) are his bit/part consciousness, so He can also be called Aadi Jeev/Prime soul. All the living things (jeevs), the Penta-elemental world, the octaform nature (the five elements, mind, intellect, and ego), and the illusory ocean of existence all come under the purview of the Lord of the Lower Heaven (Transient Principle).
“ith akshar ko vilasyo ma’n, paanch tatv choudhe bhavan |
yaame mahavishnu ma’n ma’n thai trigun ||– (Ultimate revealed Wisdom/Mukh Vaani, Prakash Hindustani 37/24)
Meaning: Into this primordial ocean of the subtlest of subtle particles entered Avyakrit, the mental form of the Lord of Upper Heaven (Avyakrit). His perturbation brought forth the Cosmos, Universes and the fourteen-tiered worlds of the five elements. In this, Mahavishnu, the mental form of Avyakrit, manifested.
It is mentioned in the mythological texts (Puranas) about the manifestation of Brahma from a lotus that sprouts from the navel of Aadi Narayan. Brahma is the greatest scholar of the Vedas and is the germ of the tree form of the world. The above description is figurative, and the navel is representative of the ‘ego’. When a desire arose in the mind of Aadi Narayan, ‘aeko hum bahushyam‘, meaning let me become from one to many, Ego manifested and from this Ego manifested all Gods, Goddesses, living forms and the decaying world. This manifest Universe, also known as the Universe of time and illusion (kaal-maaya), is of duality involving the sport of Jeev (Aadi Narayan, the three Godheads, Gods and Goddesses, humans and other living beings) and the illusory entity (Maya).
In this Universe, cycles of birth, death, happiness, unhappiness, pain, and pleasure keep occurring. As long as Jeev remains attached to the Ego, the world appears real despite being illusory or in a dream form, and no one wants to be free from it. As long as Jeev’s Ego is not annihilated, the cycle of birth and death will never end. In fact, from Aadi Narayan to Jeevs, the entire creation is ignorant.
Only through the Ultimate Revealed Wisdom (Tartam Jnan or Kulzam Swaroop) and taking the path of unique non-dual divine love, can one cross the ocean of existence (Moh Sagar). That which undergoes decay or annihilation daily is the transient/impermanent. This impermanent/transient Universe is the limited/bounded Universe of time and illusion, the illusory water, the ocean of existence, etc. Just as the dream disappears and everything seen/experienced in the dream comes to an end when one comes out of sleep, so does the entire creation get dissolved in the great dissolution when the dreamy state of Avyakrit, the mental form of the Lord of Upper Heaven (Akshar Brahm), gets terminated.
The Superior Lord (Akshar Brahm)
The one beyond the Super Lord/Kshar Purush, the indestructible, eternal and luminous Principle, is known as the Superior Lord/Akshar Brahm.
“Akshar Saroop ke pal me’n, aise ka’ee kot ind upje |
pal me’n paida karke, pher vaahii pal me’n khape ||– (Shri Mukh Vaani, Kirantan 74/26)
Within a wink of Akshar Brahm, countless universes manifest and undergo dissolution.
Rohito dyaavaaprthvii adrmhattena svastabhitam tena naakah |
tenaantariksham vimitaa rajaamsi tena devaa amrtamanvavindan ||– (Atharva Ved 13.1.7)
Rojita, that self-effulgent (Akshar Brahm), the source of all creation, firmly established the Dheu lok (heaven or light space) and Prithvi (earth or observer space) in orbit. He only sustains the ‘aanathamay lok (blissful world) and the ‘mokshdham’ (abode of salvation or yogmaaya). He only has made ‘antariksh” (outer space) and lok – lokantar (the worlds). With His grace, the sages attain immortal nectar of bliss.
Purusha aevedam sarvam yadh’bhootham yatcha bhavyam |
quthaamrtha’twasyeshaano quthaamrtha’twasyeshaano yadhanne naathirohathi ||– (R. Ved 10/90/2)
According to the first part of the hymn, the entire Cosmos, all that has happened, all that is happening, and all that will happen are all Purusha (Creator God) alone. The entire Cosmos, with its infinite Universes, are the Creator God’s manifestation. In that sense, the difference between the subject and object often becomes inseparable; hence, the Lord of the Lower Heaven (Aadi Narayan or the Creator God) is himself referred to as the Cosmos. Behind the ability of manifestation by the Creator Lord lies the creative power of the Eternal Lord or the Superior Lord (Akshar Brahm)
Aetaavaanasya mahimaa’atho jyaayaamshcha purushah |
pado’sya vishwaam bhootaani tripaadasyaamritam dhivi ||– (R. Ved 10/90/3)
Note: The entire Cosmos is the glory of the Purusha; there is a greater Purusha, and the entire Cosmos forms only one-fourth of Him; his three-fourths are in the eternal realm.
The above verse is a very tricky, highly coded contention that is not graspable by the ordinary people of this world or their scriptures. This becomes knowable only in the light of Tharthamic Wisdom (Ultimate Revealed Wisdom) delivered by the Supreme Lord himself and available with the Nijanand Order. The reference to a higher Purusha is about Akshar Brahm or the Lord of the Eternal World. The lowermost one-fourth of his Quadraped Magnificence (Avyakrit) only manifests as the Cosmos and the Creator God or the Lower Purusha. The three higher aspects of the Quadraped Magnificence (Sablik, Keval, and Satswaroop) remain in the Eternal World in His luminous form, uninvolved in the creative act. * To understand this, read the blogs on the Hierarchy of Universes and the three Purushas or the Cosmic Dance of creation.
purushaha aeva idam sarvam yath bhootam cha bhaavyam |
utha amrtatvasyetyamrtatvasyaa iishaanaha yath annena athirohathiithyati’arohathi ||– (Yajurved 31.2)
That which has come into being and which is going to come into being and which grows immensely by consuming matter-energy content in relation to the earth, etc., the whole world in its direct and indirect form is created by the power of the Superior Lord, who is full of imperishable salvation, happiness or cause.
The desire of the Superior Lord, whatever, comes into the Ego plane (Satswaroop). The same desire percolates down to the mental plane (Avyakrit) through the planes of intellect (Keval) and consciousness (Sablik). It is from Avyakrit, the sport of creation happens. The fourth aspect of the Superior Lord’s quadruped magnificence, Avykrit (mental plane), is the instrumental cause of this manifest nature (Prakriti). By his mere resolve of will, the manifest nature creates innumerable Universes. Being the instrumental cause, Avyakrit Brahm (the Principle of the mental plane) is beyond this manifest Cosmos. Only His power is manifest in this Cosmos, but not his form. Therefore, even the Principle of the mental plane (Avyakrit Brahm) of the Superior Lord (Akshar Brahm) is eternal. The three aspects higher than the mental plane (Avyakrit) of the Superior Lord (Akshar Brahm) are the conscious plane (Sablik Brahm), the intellect plane (Keval Brahm), and the Ego plane (Satswaroop Brahm). The power called ‘Chidanand lahari’ is inherent in the subtle plane of Sablik (the conscious plane), which is the original seat of the illusory entity (Maya), the triune attributes, and Aadi Narayan (the Creator God or Kshar Brahm).
Supreme Lord (Aksharateet)—The Luminous Effulgent Lord
“Aksharateet Noorjamal, e taraf jaane Akshar Noor;
Ek yaa bina trailok ko, in taraf ki na kahu sahur.”
– (Singaar 2/54)
Only Akshar Brahm knows the truth of Aksharateet, the Lord of the Supreme Heaven. None among the three worlds has any understanding of Him. Thus, the knowledge of Purna Brahm is supremely secret, and one cannot realise Him without the Tartam Gyaan (Divine Enlightenment/Ultimate Revealed wisdom).
Three aspects of the Effulgent Lord
The self-effulgent Supreme Lord (Aksharateet) embodies three aspects: Sat (Truth/Power), represented by Akshar Brahm, Chit (Consciousness),Poorna Brahm and Anand Angh (Bliss), represented by Shymaji.
These three make up the Supreme Essence that the enlightened meditate upon. (Atharvaveda 10.2.32)
Thus, Parabrahm is the embodiment of Sat (being), Chit (consciousness), and Anand (bliss)—the reason why He is called Satchidanand.
- Akshar Brahm is the embodiment of His power (satta),
- Shri Shyama Ji is the embodiment of His bliss (Anand),
- And He Himself (Aksharateet) is pure consciousness (Chit).
Though they are three aspects, they are essentially one essence. Their roles are differentiated only for the purpose of divine Leela (play). While Akshar Brahm represents the creative power, Aksharateet delights eternally in divine love and bliss with Shyama Ji and His beloved souls (atmas).
The Eternal, Blissful Form of Shri Raj Ji
The form of Aksharateet Poorna Brahm, known as Shri Raj Ji, is eternally unchanging, just like Akshar Brahm.
There is no decay, no growth in His divine form.
It is composed entirely of divine effulgence (noor), exclusive love, and bliss.
“Saroop sundar sanakool sakomal, rooh dekh naina khol Noorjamal.”
(Kiranatan 112/1)
O my soul! Open your eyes and behold your source—Aksharateet—His form is charming, radiant, and infinitely tender.
“In singhasan oopar, baithey Jugal Kishor;
Vastra bhushan singaar, sundar jyot ati jor.”
(Sagar 1/118)
Upon the throne of the Supreme Abode sit the Divine Couple—Shri Raj Ji and Shyama Ji—in their youthful forms. Their garments, ornaments, and adornments shine with an unmatched divine light.
Non-Dual Divine Play of Paramdham
In Paramdham, there exists the eternal state of Non-dual Divine Self-Sport (Swaleela Advait).
Every particle of that realm is made of Satchidanand.
Just as moonlight is inseparable from the moon, waves from the ocean, or rays from the sun—
so too, the souls (Ruhs) of Paramdham are inseparable from Aksharateet. They are His own forms.
This is the mystery of “Swaleela Advait”—the Divine Non-Dual Self-Sport, an Eternal Play.
The Play of Divine Love in Aksharateet’s Palace
“Aksharateet ke mohol mein, prem ishq baratat;
So sudh Akshar ko nahin, jo kin vidha keli karat.”
(Kiranatan 74/29)
In the palace of Aksharateet, there is an eternal play of pure divine love (Ishq).
Even Akshar Brahm was unaware of the nature of this divine romance.
Paramdham—The Supreme Luminous Realm
The Supreme Abode (Paramdham), like Aksharateet Himself, is full of light, deeply enchanting, and intensely radiant. Every element there contains four divine attributes:
- Consciousness (Chetana)
- Radiance (Noor)
- Tenderness (Komalta)
- Fragrance (Sugandhi)
All entities in Paramdham are of the same essence as Aksharateet and fully participate in His blissful play. Every form overflows with love and spiritual ecstasy.
Divine Descent of Aksharateet in This World
Aksharateet Purna Brahm has incarnated in this mortal world twice.
The second and final manifestation occurred in the Kali Yuga, through Shri Prannath Ji, who is the means to eternal liberation (Akhand Mukti) for the entire cosmos.
