The Cosmic Hierarchy
Revelation from the Gita
Shri Krishna delivered the following revelation from the Gita in a transcendent state of trance (Brahmic State).
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 Brahm, meaning permanent or eternal). All living beings, the penta-element, etc., are liable to undergo dissolution and 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 Akshrateet. 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 paramaatmetyudaahrdaha ǀ
yo lokatrayamaavishya vibharty’avyaya iishwaraha ǀǀ-Verse 17, Chapter 15 of the Gita
Meaning: There are two principles (Purushas): The transient (fallible or decayable or destructible) and the eternal (infallible or permanent or indestructible). The entire Universe, along with the creator god (Aadi Narayan), is transient (fallible), while the one under whose power Aadi Narayan was created is eternal (infallible). There is one even beyond these two principles, the highest Principle, the Supreme Lord (Paramatma), the one who is worshippable. Different translators have misinterpreted these verses of the Gita. Some have misconceived the verses and identified the three as Jeev (soul), Prakriti (nature) and Narayan. Some others identified them as Shareer (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, there 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 (Aksharateet/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 Brahm) manifests ‘Moh Sagar’ or ‘Moh Tatv’ in its dreamy state. This Moh Sagar is nothing but an infinite ocean of immanifest primordial substratum/illusory ocean. This can also be called the cosmic ocean of material energy for the whole creation (Moh Tatva).
In this cosmic ocean, 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 like the First Principle (Aadi Purush), Colossal Principle (Viraat Purush), Pranav Brahm, Aum, Hiranyagarb, Maha-Vishnu, Shabd Brahm and Ishwar.
As per the Semitic religions, He is only the Lord of the Lower Heaven or the Lord of Malkoot. He alone is the La Principle of La-Ilah-Allah of Islam. The Vedas manifested only through Him, and 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 ǀ
yaame mahavishnu ma’n ma’n thai trigon tathe thir char sab utpan ‖(Ultimate revealed Wisdom/Shree Tartam 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 (Akshar Brahm). His perturbation brought forth this fourteen-tiered Universe of five elements. In this, Mahavishnu, the mental form of the Superior Lord/Akshar (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 Nrayan, ‘aeko hum bahushyam’, the Ego manifested and from this Ego manifested all Gods, goddesses, living forms and the decayable Cosmos. This manifest Cosmos, also known as the Cosmos of time and illusion (Kaal-Maaya), is characterised by duality, involving the sport of Aadi Narayan, the three Godheads, Gods and Goddesses, humans and other living beings, and the illusory entity (Maaya).
In this Cosmos, cycles of life and death, happiness and unhappiness, pain and pleasure continue to occur. 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 (Taartam Vaani or Kulzam Swaroop) and following the path of unique non-dual love can one cross the ocean of existence (Moh sagar or Bhav sagar). That which undergoes decay or annihilation daily is the transient/impermanent. This impermanent/transient Cosmos alone is known as the limited/bounded Cosmos 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 plane of the Lord of the Upper Heaven (Akshar Brahm), gets terminated.
- Superior Lord/Akshar Purush
The Indestructible, Eternal, Luminous Element Beyond the Kshar is Known as Akshar Brahm.
Akshar saroop ke pal mein, aise kai kot ind upje. Pal mein paida karke, pher vahi pal mein khape.
– (Kirantan 74/26)
In a moment of Akshar Brahm (the time of an Eye’s wink), countless universes emerge and dissolve. They are created in an instant and then vanish in that very moment.
Millions of universes are born and destroyed in a single moment of Akshar Brahm.
Rohito dyaavaaprthvii adrmhattena svastabhitam, tena naakah ǀ
Thenaantriksam vimitaa rajaamsi tena devaa amrtamanvavindan ‖– (Atharvaveda 13/1/7)
This all-creating effulgent Brahm (Akshar Brahm) has firmly established the heavens and the earth. He has embraced both the blissful realms and the luminous abode of liberation (Yogmaya). He is the Creator of the sky and the various worlds and realms. By His grace, the wise attain liberation.
purusha evedagam sarvam yadbhutam yaccha bhavyam
utamritatva syeshanaha yadanne natirohati– (Rig Veda, 10.7/90/2)
sahasraśīrṣā puruṣaḥ sahasrākṣaḥ sahasrapāt |
sa bhūmiṃ viśvato vṛtvātyatiṣṭhaddaśāṅgulam ||– (Yajur Veda, 31/2)
pādo’sya viśvā bhūtāni tripādasyāmṛtaṃ divi |
tripādūrdhva udaitpuruṣaḥ pādo’syehābhavatpunaḥ ||– (Sama Veda, 631)
That which has been created, that which is yet to be created, and this present world—all of this is the manifestation of the power of Purusha (Akshar Brahm). All living beings, both mobile and immobile, and the natural worlds, are born from the resolve of one-fourth of His Qadruped Magnificence (Chaturtha Pada, the subtle, unmanifest form or Avyakrit) of this Purusha. The other three-fourths (Sablik, Keval, Satswaroop) remain in their eternal, luminous form, untouched by creation and destruction.
Whatever Akshara Brahman wills manifests in his Sat aspect/ego (Satswaroop). This will then descend through the planes of Keval (Intellect) and Sablik (Consciousness), eventually reaching the Avyakrit (the mental realm). It is from this that creation is manifested. The fourth aspect of Akshar Brahman’s Quadruped Magnificence, Avyakrit, serves as the instrumental cause for the origin of this material world. Through his mere intent, nature manifests and creates countless worlds and realms. Being the instrumental cause, Avyakrit Brahman’s existence transcends this world. In this inert material world, only his power exists as a reflective/dreamy form, not his original form. Therefore, even Avyakrit is eternal. Beyond Avyakrit (the mental aspect/plane) exist the three higher aspects/planes of Akshara Brahman:
- Sablik Brahman (the form of Consciousness): Within the subtle aspect of Sablik Brahman resides a power called Chidananda Lahari, which is the root source of Maya and the tri-attributed (Adi Narayana). Adi Shankaracharya considered Sablik Brahman the Complete Brahman and Chidananda Lahari his empress (Saundarya Lahari).
- Keval Brahman (the form of intellect): Beyond Sablik Brahman lies the blissful realm of nine rasas (essences), as described in the Taittiriya Upanishad.
- Satswarupa Brahman (the Ego plane): Further beyond is the form of the ego of Akshara Brahman, known as Satswarupa Brahman.
These three aspects are eternal, luminous, and full of bliss. The Vedas refer to them as the “Tripaad Amrita” (the three immortal aspects).
The eternal domain of the Leela (divine sport) of the Aksara Brahman (Eternal Lord) is referred to as the Akshar Brahmand, Behad, or Yogamaya. This Universe is fully sentient and imperishable, with each particle containing the resplendent essence of Brahman, akin to millions of suns. Within this realm, the undivided play of the Akshar Brahm unfolds in its infinite form. The Akshar Brahm engages in His non-dual divine sport with His inseparable power, Akhanda Chaitanya Maya (the eternal conscious, sentient power), in an eternal manner.
The Superior Souls of the Akshar Brahm are called Ishvari Srishtis and reside in Satswarup Brahm. These Superior Souls and the Supreme Souls (Brahma Shristis) of the Paramdham (Supreme Abode) have also descended into our present world, known as the awakening world (Jaagni Brahmand).
The original form of Aksar Brahm goes beyond these four quadruped aspects. He is the Truth/Power aspect of Sat-Chit-Ananda Parabrahman (Aksharateet), residing in the eternal Supreme Abode beyond Yogamaya. The essence of Aksar Brahm is eternal and singular. He remains as he was from the beginning of time, is the same now, and will remain the same for all eternity. His infinite knowledge and infinite power can never diminish. Those who worship and realise Him attain the eternal abode.
- Supreme Lord/Aksharateet
The Absolute Brahman (Supreme Lord/Akṣharātīt) transcends the subtle material energy for creation (Moh-tattva), the Eternal and Boundless Universe (Superior Heaven/Akshardham), and even the Eternal superior Lord (Akṣar). The Mūnkopaniṣad describes the Supreme Brahman as being beyond the endless or eternal, imperishable, and the highest immutable Supreme Consciousness or Reality, which is referred to as ‘Akṣharātīt’ (beyond the imperishable Akṣar). The terms Parabrahman, Paramātman, Pūrṇabrahman, Sanātan Purusha, Shri Raj, and Prāṇanāth are all designations for this supreme entity.
The Supreme Brahman resides in that Brahmapuri (the abode of the Supreme Lord), which is illuminated by an extraordinary radiance (greater than that of countless suns), exceedingly captivating, surrounded on all sides by the brilliance of glory, supremely radiant, and unattained by anyone.” (Atharvaveda 10/2/33). The following is the hymn in the Atharva Ved.
Atiśaya tejomayāṁ puraṁ brahmaṇaḥ paramaṁ vyomaṁ prajāpateḥ। Sarvātītāṁ sarvajñāṁ devīṁ brahmaṇo dhāma॥
The hymn describes the Supreme Brahman’s supreme and divine abode, the Ultimate Reality, which is filled with extraordinary radiance that transcends all worldly and cosmic realms. It is the highest space associated with Prajāpati (the Creator), characterised by omniscience and transcendence. This abode, known as Brahmapuri, is the ultimate divine realm where Supreme Brahman resides, surrounded by unparalleled brilliance and divine glory.
There is a city (Ayodhya, meaning Supreme Abode) endowed with eight chakras (wheels or centres) and nine gates, belonging to those who are of the nature of bliss, unconquerable by any battle. Within it is a sheath of radiance, which is of the nature of joy and is covered by light.” (Atharvaveda 10/2/31)
Aṣṭacakrā navadvārā devānāṁ pūrayodhyā।
Tasyāṁ hiraṇyaya kośaḥ svargo jyotiṣāvṛtaḥ॥
The hymn describes a divine and unconquerable city, symbolic of a higher spiritual state, which houses a radiant, blissful essence hidden within a sheath of light, indicating the presence of divine Consciousness.
The reference to eight chakras here does not pertain to the eight chakras of the body or the eight coverings of nature, as these are perishable. In contrast, this Brahmapuri (the city of the Supreme Brahman) is described as immortal.
The eight oceans* surrounding Paramdham (Supreme Abode), as described in the Shrimukhvani (Ultimate Revealed Wisdom), are referred to as the eight chakras. Similarly, the nine gates described are the nine planes of the Supreme Abode. The term ‘Ayodhya’ implies that no being in the world (including Narayana) can ever enter this Supreme Abode in a state of meditation. Moreover, no living being, even in a bodily form, can go beyond the formless and reach Yogamaya.
Budh turiyā dṛṣṭ śravanā, jetī gam vacan।
Utpana sab hosī fanā, jo lo pohonche man।।– (Kirantan, 27/16)
Meaning: Whatever can be investigated by intellect, whatever can be accomplished by consciousness, whatever can be seen with the eyes, whatever can be heard with the ears and whatever can be reached by mind and words/sound, all come into existence and undergo dissolution.
What is meant by the above is that the Supreme Lord/Brahman is beyond the reach of intellect, consciousness, mind, sight, hearing and words. This entire cosmos, which has come into existence, is perishable. Hence, nothing in this world can ever reveal the Supreme Truth or Principle.
Akṣarātīta nūrajamāl, e taraf jāne achara nūr।
Ek yā binā trailok ko, in taraf kī na kāhū sahūr।।– (Singar, 2/54)
Only the singular Akṣar Brahman (Noorjalāl) knows about the Supreme Brahman, Akṣharātīt (Noorjamāl). Apart from Him, no one in the entire Universe knows Akṣharātīt. Therefore, the subject of Poorṇabrahman is highly secret and cannot be understood without the Ultimate Revealed wisdom.
In that luminous abode, three entities, Akṣhar Brahm, Poorṇabrahm, and the Ānanda, are established in His three aspects [Sat (Truth or Power), Chit (Consciousness) and Bliss (Anand). Within it resides the most venerable Principle, the Supreme Self. This is the form that those with Brahmic Wisdom meditate upon. (Atharvaveda 10/2/32)
Tejomayaṁ koṣaṁ trīṇi are trayaḥ sat cit ānandaḥ |
Yasminna paramapūjyaṁ tattvaṁ paramātmasvarūpaṁ brahmajñānī manyante ||
The hymn describes a divine, luminous domain/abode encompassing three fundamental aspects of ultimate reality: Power/Truth, Consciousness, and Bliss. It highlights that within this domain resides the Supreme Self, which is the focus of meditation for those who possess true knowledge of Brahman.
That Paarabrahman, characterised by Sat (Power/Truth), Chit (consciousness), and Ānanda (bliss), is therefore called Satchidānanda. Paarabrahman is intrinsically of the nature of Chidghan (Supreme Consciousness). Akṣar Brahm represents His Power/Truth aspect, and Shri Shyāma Ji represents the aspect of Ānanda. Together, these three are referred to as Satchidānanda. Although they are fundamentally the same, there is a distinction in terms of their divine sport (Līlā). Akṣhar Brahman represents the Truth/Power, while Akṣharātīt, with His aspect of Ānanda represented by Shyāma Ji and her companion entities (Supreme Souls), remains engaged in a sport of supreme divine love and bliss.
Akṣharātīt Poorṇabrahm, the form of Shri Rāj Ji, always remains singular and immutable like Akṣhar Brahm. In His form, there is neither any decay nor any growth. His form is radiant, love-filled, and blissful.
Sarūpa sundara sanakūla sakomala, rūha dekha nainā khola nūrajamāl.
– (Sagar, 1/118)
In the Supreme Abode, seated on the throne in His unparalleled youthful form, Shri Rāj Shyāmā Ji (the Poorṇabrahman, Akṣharātīt and His aspect of Ānanda) is resplendent. His garments, ornaments, and adornments are exceedingly beautiful and made of radiance.
The non-dual self-sport (Svalīla Advait) prevails in the Supreme Abode. Every particle there is permeated with Satchidānanda. Just as the moonlight is not separate from the moon, the waves from the ocean, and the rays from the sun, similarly, the Supreme Souls, which are referred to as Brahmasṛṣṭis, are never separate from Satchidānanda Paarbrahm; they are essentially His own form. This is the essence of the ‘Svalīla Advait’ (self-sport of non-duality).
Aksarātīta ke mohol meṃ, prem isq baratat।
So sudh akṣara ko nahīṃ, jo kin vidhi keli karat॥– (Kirantan, 74/29)
The sport of boundless, unparalleled love (Ishq) continues ceaselessly in His Rang Mahal (coloured, bejewelled place) of Akṣharātīt Parabrahm. Even Akṣhar Brahm does not have a clue about the blissful sport of love enacted by Akṣharātīt with His beloved ones (the souls).
The Supreme Abode (Paramdham) is also radiant, captivating, and exceedingly luminous, just like Akṣharātīt Himself. Every object there possesses four qualities: consciousness, effulgence (radiant), tenderness, and fragrance. Everything in that realm embodies the form of Akṣharātīt, is as conscious as Him, and is fully participative in His divine play of love. Each object is saturated with the essence of love and bliss.
Akṣharātīt Parabrahm manifested twice in this transient world. Once in the body of young Shri Krishna for 11 years and 52 days, the second manifestation was as Shri Prāṇanāth Ji during this Kali Yuga, through whom He has shown the path for eternal salvation to the entire Universe.
