Some verses from the Tartam Vani clearly help us understand the position of Shri Krishna in the spiritual cosmology revealed by Mahamati Shri Prannathji:

“Vaishnavs, out of delusion, gave the eternal treasure to Krishna, thinking Him to be the Imperishable.
The essence of the name was declared as Shri Krishna, who plays the unbroken Raas Leela.”
(Khilwat 64/7)

“Not even for a moment is the light withdrawn from us.
The Raas Leela of Krishna and the Gopis is constantly unfolding in the eternal causal realm.”
(Kh. Hi. 19/6)

“You have not yet recognised this Vani, which contains various manifestations of light.
It is within this light that Krishna plays the eternal Raas Leela.”
(Khilwat 12/19)

These verses show clearly that the name “Krishna” belongs to the realm where the Raas Leela is eternally unfolding. And it is well known that this Raas is taking place in the realm of Yogmaya, in the Mahakaran (causal) world, not in Paramdham, the Supreme Eternal Abode.

Krishna and Aksharateet: Distinct Realities

The Bitak also includes a profound statement by Shri Prannathji:

“You have not truly recognised these forms.
I cannot render service to them, nor bear the burden of their favour.”
(Bitak 4/16)

Here, Shri Krishna himself is said to have appeared before Haridasji and confessed that it was only by the grace of Shyama Ji that he attained liberation. Now, one who depends on someone else’s grace cannot be Aksharateet, who is the highest, independent Supreme Being—the granter of liberation, not one who needs it.

Are There Multiple Supreme Beings?

Some people suggest that there are “three Krishnas,” and that one of them is Aksharateet. But this raises a spiritual dilemma:

If there are three Krishnas, and one is said to be Aksharateet, then how many Supremes are there? One or three?

Shri Indrawati Ji clarifies:
“That is why I said—the Raas Leela was performed through the body of Krishna.
O’ beloved soul, reflect deeply: how can the name Krishna be called ‘Tartam’ when he himself is not Aksharateet?”
(Pranav Gita 33/6)

This means that the name “Krishna” cannot represent the Tartam Tatva—the essence of the Supreme Aksharateet—because the one playing Raas in Yogmaya is not the Supreme Beyond.

If Krishna Were Aksharateet…

If Shri Krishna were truly Aksharateet:

  • Why would the Vani of Shri Prannathji be enshrined in temples and meditated upon separately?
  • Why would Shri Prannathji not be directly equated with Shri Krishna in any verse of the Bitak?
  • Why would the Sagar and Shringaar (the highest texts describing the Eternal Abode and its divine adornment) make no mention of Krishna or his flute (bansuri)?

In fact, throughout the entire Bitak composed by Mahamati Shri Prannathji, not once has Shri Krishna been directly referred to as Aksharateet, nor has Shri Prannathji ever called himself Krishna.

This clearly shows that while Shri Krishna is revered and central in Yogmaya, he is not the Supreme Aksharateet, who alone dwells in Paramdham beyond all cosmic and causal planes.

The Meaning of ‘Shyam’ and the Nature of Divine Form

Some argue that words like Shyam in the Vani refer to Krishna. However, even in the Valmiki Ramayan, the word “Shyam” is used to describe both Ram and Lakshman. If we take Shyam to mean Krishna, should we then say Ram and Lakshman are also in Paramdham?

The word Shyam actually refers to a radiant form with a reddish-golden hue, like glowing gold with a crimson tint. Describing the appearance of Raj Ji (the form of the Supreme in Paramdham), Shri Indrawati Ji says:

“The face of my beloved is radiant like bright red gulal.”

This divine appearance of Shri Raj Ji does not match any known description of Shri Krishna’s form in Yogmaya, including his ornaments, flute, or attire.

Hence, Krishna’s identity and Leela reside fully within Yogmaya, not in the transcendental Paramdham of the Aksharateet Supreme.

Conclusion: Recognising the True Supreme

All these points, drawn directly from the Tartam Vani and Bitak, lead to one natural conclusion:

Shri Krishna is not Aksharateet.
The one who is the true form of Aksharateet, the one who revealed the Brahmavani and the secrets of the Eternal Abode, is Vijayabhinand Buddha Shri Prannathji himself.

This is not to diminish Shri Krishna, but to place him in his true divine context within Yogmaya, as an exalted avatar, while keeping Aksharateet supreme, unbound, and beyond all incarnations.

Let us reflect sincerely, without attachment to form or tradition, and recognise the Supreme not by name or memory, but by the light of true Vani, discernment (vivek), and divine connection (nisbat).