Kyamat Nama

The last 2 volumes of the Kulzam Swaroop are called Kyamat Nama Chhota (small) and Bada (big). In the Kyamat Nama Chhota, we find a description of three kinds of Jivas - or people. People are not distinguished on the basis of colour, race, nationality, or religion. There are only 3 kinds of people in this world. The first is called Jivasrishti. Such people live their lives in this world based on their tendencies, likes and dislikes. They commit good and bad deeds and reap the consequences. The next are called Ishwarisrishti - those who try to obtain God by penance, study, etc. Their desire to attain Moksha (liberation) propels them throughout their life. The highest form of creation is Brahmasrishtis. Such people have a tremendous innate love for the Lord. They see nothing else except Him, nothing else is important. For such people, it is easy to see the Lord, to experience His Divine Grace. They do not need to undergo vigorous penance, do not need to study too much. They are ever pure and full of love.

This volume also contains a description and listing of all the Prophets who came to this world to awaken mankind.
Bada Kyamat Nama is a dramatic announcement of the day of Judgment. Prannathji tells Maharaja Chhatrasaal,Khaas Ummat Son Kahiye Jaee, Utho Momno Kyaamat AaeeKehti Hun Mafak Kuran, Tumhare Aage Karoon ByanKyamat Nama Bada 1/1

If one soul awakens, let her wake up others. Tell the whole world that the day of Judgement (Kyaamat) is at hand and do not lose this golden opportunity. Once this period has passed, you will be full of regrets. So, wake up - see the light of knowledge, bask in its splendour.

Maarfat Saagar

The Bible and Koran have said clearly that a great power will appear on the earth in a thousand years. This power will create one religion in the entire world. So, each person in this world thinks that this new religion will be his. That is the reason for this pressure to convert others by force or by temptations.
But, Mahamati Prannath says, the new faith will not need to convert anybody. Anyone practising his own faith will be able to understand it better in the light of this new knowledge. All Vedic and Semitic teachings will merge into this new faith like rivers in an ocean of Marfat - Total Realisation. There will be no differences amongst human beings.
Several indications of the arrival of the Messiah are described in the Koran and the Bible. However, these are concealed, so that only the rightful person can understand them and reveal them to the world. It is said that men will rise from their graves. They will be judged by their deeds and sent to Heaven or Hell. The Prophets will plead their case before the Lord. Prannathji says, the soul is entombed in this human form made of five elements, that is her grave. When the light of knowledge appears, the soul will awaken to her true nature, then this body will hold no meaning for her. Prannathji says, you call the Hindus Kaafirs (non-believers). But remember, the Imam Mehdi (second Christ) has appeared in the world as a Hindu - that is why you are not able to recognise him.
Another indicator of Kyamat (day of Judgment) is that there will arise a creature whose face is human, whose chest is of a lion, eyes of a pig, neck of a cock and back of a jackal. Prannathji says, all these animal-like qualities can be found in the man of today. He is inspired by the Shaitaan (Devil) to commit ignoble deeds. This animal (the ego) is what we have to kill.
The Maarfat Sagar gives us the hidden, inner meanings of the predictions of the Day of Judgment.

Sindhi

This volume is written in the Sindhi language. Prannathji's mother was from Sindhprovince (now in Pakistan). So, Sindhi was his mother tongue and was very dear to him. In it, Prannathji (in the form of the divine soul Indravti) expresses tremendous anguish. On the one hand, she has the sorrow of separation from the Lord. She wants to go back and reunite with Him as soon as possible. On the other hand, Indravati was sent here to awaken the lost souls. So, he feels that he cannot leave until his work is done. This dual conflict haunts him throughout the Sindhi volume. "Oh my Lord, you say that you will come to me when I am alone, but how can I be alone? You have sent me to bring all the lost souls back to you and those souls are not ready to leave this world." In another place he says, "Oh Lord, you blame us for forgetting you. But remember, we were in Heaven with you. It is your command that created in us the desire to experience variety. This entire world of names and forms was created at your command. Now, we are lost here - we have forgotten you! It is only with your command that we can realise our true nature once again." Then Prannathji says, "My divine Master. You are kind, sympathetic and forgiving. I know you will forgive my mistakes and take me back to you." So, we see that the Sindhi volume is a very beautiful expression of the sorrow of separation and the joy of eternal union. It brings tears to the reader's eyes.

SINGAAR

SINGAAR (Shringaar) is a beautiful and detailed description of the Supreme Lord (Shri Rajji). It is said that He is full of light - totally luminous. But it is the kind of light that does not glare the eyes, it is soft and gentle to look at. Every part of His body is full of light. Even the light from one nail is enough to illuminate the entire creation, the 14 worlds and even Paramdham itself.
He is described as ever-youthful. Beautiful fair appearance, dark black locks, sharp chiseled eyes - these are the terms used. He has a beautiful gold crown with countless jewels on His head. His appearance is pleasing to all the 12,000 divine souls (Sakhis) that reside with Him in Paramdham. They just keep looking at Him. Within the Supreme Lord itself is the Sat (existence) part and the Bliss part (Shyamaji). That is the image that seekers use to meditate upon. That gives eternal joy to all beings. His elaborate ornaments are described in detail. Each one is beautiful, luminous. However, each one of them is illuminated by the light that emanates from the Supreme Lord Himself - there is no other source of light in this entire creation.

Saagar

Saagar (ocean) is a description of the eight oceans that surround the eternal, ever brilliant Paramdham. In the Mool Milawa (place of meeting) are the Supreme Lord, his bliss part Shyama and the divine souls.
Ek Jyot Saagar Ho Ranya, Aur Upar Tale Sab JotKai Soor Ude Aage Kankri, Tin Bhom Ki Jot Udot(Saagar 1/35)
The entire Mool Milawa is so brilliant that even one particle has more light than thousands of suns put together. Surrounding them, are immense oceans (the word ocean is used to express size, depth, vastness). There is one ocean in each direction - East, West, North, South, Northeast, Southwest, etc. From Parmatma's divine brilliant face arises Noor Sagar (Ocean of Light). From the beauty of all the divine souls arises Neer Sagar (ocean of clear, pure water). The third is created by the unity of all the souls (called Kshir or Doodh Saagar - the Milky Way). The fourth Saagar is created by the beauty and splendour of Shyam and Shyamaji. A very beautiful description of Shyamaji can be found here. The fifth ocean is of Love. There are only two things in Paramdham - brilliance and love - they are prevalent everywhere. The way to see God's brilliance is only through love. The sixth is an ocean of knowledge (Brahma Gyaan). Just a drop of this ocean has created all the religious scriptures, the entire knowledge that we have in the world today. All the written and spoken words are due to this drop of Lord's knowledge. The seventh ocean represents the supreme union (Nisbat) between the Lord and the souls. The eighth ocean is God's immense grace (Kripa). Everywhere we see His grace, the whole world was created due to His grace. We came here, got lost, that is His grace. And it is His grace that will re-awaken us.

Parikarma

When we go to a temple, we walk around the Deity in the entire temple, that is called Parikarma. Now, Prannathji takes us on a tour of Paramdham, Lord's Supreme Abode. Detailed descriptions can be seen of the various mountains, palaces, rivers, gardens seen in their Chinmaya Swaroop (Ethereal, Divine form). Paramdham is divided into 25 sectors and each one is beautifully described in great detail:
Dhaam Talab Kunjvan Jo Hain, Maanik Nehren Ban Ki SohenPashchim Chougan Bada Ban Kahiye, Pukhraaji Jamuna Ji LahiyeAathon Saagar Aath Jimike, Eh Pachees Paksh Dham Dhani Ke.
When we read these, we think that Parandham is no different from the Earth. But we should realise, this entire world is a dream. In a dream we temporarily create a world very similar to ours. Similarly, this world is a temporary expression of what is in Paramdham, in its celestial, blissful real state. It is like a reflection of the sun in a pot of water. The beauty of Paramdham is beyond human description, all great seers and saints have told us that. But by using human terms, one is able to get a glimpse of the grandeur that is present there. The soul is then encouraged to meditate and experience this for herself, so she may enjoy this eternal bliss. In no other religious scripture has Paramdham been described in so much detail. In fact, Pranami scholars have made elaborate charts and maps based upon Prannathji's descriptions - and these are still studied in the temples.

Khilvat

This is a dialogue between Atma and Parmatma - the soul and the Lord. The Atma feels helpless, trapped by this world. She then realises that the only barrier between her and the Lord is this veil of Ahankar (ego - the feeling of "I" and "Mine").
Jab Lag Main Na Samjhi, Tab Lag Thi Main MainSamjhe Se Main Ud Gayi, Sab Kachu Hua Tum SeKhilwat 3/10
How do we get rid of this ego? By recognising the Supreme Lord in each one of us. It is His power that has created us and is now showing us the true path. When I do not listen to my inner voice, and try to do as "I" feel, that is when all problems occur.
Once this veil of ignorance is lifted, we can see the world as it really is. We come out of the dark into a new dawn of awakening. Then all our activities become a homage to the Lord and his beings. Our life is then truly blessed.
Mahamati says mankind is wallowing in the ditch of ignorance, false beliefs, egoistic tendencies. The stench of his selfishness is polluting the atmosphere. Love for the Lord is the divine fragrance that will purify the atmosphere, make your life beautiful again. Just dedicate yourself to Him, make your mind and actions pure. He will surely come - that is certain.

Khulaasa

Khulaasa is based on the Koran and further explains its teachings. In this volume, Mahamati has shown us the similarities between Koran and Puranas. He has laid the foundations of one Universal Religion - the religion of Soul. All the stories and myths of the various faiths are compared - an amazing similarity can be found among them.
Ved Aaya Devan Pe, Asuran Pe KuranMool Mayne Ultayeke, Kayi Jaaher Kiye TofaanVedanta Geeta Bhagwat, Daiyan Isaartan Sab KholMagaz Mayne Jo Gujh The, So Jaaher Kiye Sab BolAnjeer Jamboor Touret, Chouthi Jo FurkaanAe Mayene Magaz Gujh The, So Jaher Kiye Byan.Khulasa 13/92, 96,97
Jude Jude Naame Gavhin, Jude Jude Vesh AnekJin Koyi Jhagdo Aapmen, Dhani Sabon Ka Ek.Sanadh 41/72
"The Vedas, Upanishads appeared amongst the Devan people of the East. The Bible, the Koran were spoken to the Asuras people of the West. That is why they appear different. But if you understand the true, inner meaning of the scriptures, you will be blessed. That is what my mission is. Do not be fooled by false preachers who advocate hatred for other faiths. Look at the unity of all religious teachings. People may appear different outwardly, but they all have the same soul, the same Supreme Jiva, in them. Hence we are all brothers." Mahamati also asks us to worship the one Supreme Lord - Parbrahma Parmatma.

Kirantan

As the name implies, this volume has several Prakarnas (collection of verses) that can be sung (Kirtan) in praise of the Lord. In fact, these songs are still sung in Pranami temples - in various Ragas, and accompanied by different musical instruments. Here Swami Prannathji has told us of his experiences with various saints and scholars in India. The qualities of a true Hindu (Vaishnava) are explained. What is true religion? Its true, clear form is shown to us in great detail. The arrival of Budh Nishkalank is reiterated. The experiences of Jagni (Awakening - realisation) that can be obtained with the grace of a true Guru, are described.
Kirantan is based on Hindu teachings. It tells us that we should be proud to be Hindus, honoured to be descendants of the great Vedic culture and heritage.
Vritha Kaan Nigamo Re, Paami Padarth ChaarDeh Mankho Khand Bharath No, Shreshta Kuli SirdaarKirantan 125/1
Do not be content with obtaining a few material possessions. Aspire for something much higher. You are privileged to have received a human form, in India, at the time of Kaliyug (last age). If you find a true Guru, and follow the scriptures, you can attain Moksha (self-realisation). Do not waste your life in useless pursuits.
Treloki Mein Uttam Khand Bharath Ko, Taame Uttam Hindu DharamTaake Chhatra Patiyon Ke Sir, Aaye Rahi It Saram.Kirantan 58/4
Swamiji first tried to convince Aurangzeb peacefully with the knowledge of Sanandh. When he turned deaf ear to it, he had to awaken the Hindus to fight against royal tyranny and to be proud of their faith. Various kings and chieftains were inspired to fight against the cruel Mughal ruler (the main among whom was Maharaja Chhatrasaal of Bundelkhand). Prannathji said, "The Hindu faith is the only one that talks of one world religion, is more open in accepting teachings of other faiths - that is why I have appeared here." His Prakarnas "Bhai re navo khandon arati" and "Saheb teri sahebi bhaari" shows us that all the powers of the Lord have appeared in one person. He will remove all the injustices, the sins, perpetuated in the name of religion. The golden age of 'Satyug' has dawned and soon man will realise his own true nature.
The last Prakarna of Kirantan is called 'Hukka' (the steering wheel that controls the boat). Here the Jeeva is described as a sailor in this body (the boat). He has lost his way in this ocean (the world) and he will soon drown. But the Satguru's knowledge is like the North Star. If you follow its directions, you will surely find your way out of this ocean of ignorance and false beliefs. Use your discrimination, let not the world toss you here and there.

Sanandh

This volume can form the basis of understanding the true spirit of any religion - the common ground where people of all faiths can understand their own scriptures better and develop love and respect for other scriptures too. Mahamati says, each person holds on to his own faith - does not want to look at any other teachings. But remember, there is only one God, He belongs to everyone. All religious texts have been written at His command. If you want to convert somebody, convert his mind so that he becomes a better person. By physically changing his name and appearance, you are not achieving anything.
Muslim Ko Muslim Ki, Hinduon Hinduan Ki TarEh Samjhen Sab Apni Minen, Jab Aaye Imam AakharSanandh 32/20
The messiah of the last day - Imam Mehdi, has arrived. He is talking to people in the language they can understand, their own language. Muslims and Hindus will be given references to their own scriptures to clear their doubts. Several mysteries of the Koran, the indicators of Imam Mehdi's arrival, have been explained in Sanandh. The qualities of a true good Muslim as explained by Muhammad, are reiterated. God does not like blood. Even Shaitaan (the Devil) is God's creation, assigned the job of deluding the souls. This is the message of Mahamati Prannath - this is the basis of his teachings. He is the Imam Mehdi (Budh Nishkalank Avtar) come to collect his lost sheep.

Kalash

Kalash is the name for the highest part of the temple (the Dome). So Kalash represents the highest knowledge. It starts with a list of all our commonly-held doubts and questions. It then points to a solution to these problems - takes us into the temple of knowledge. We understand the futility of endless rituals and ceremonies - the only solution is to develop immense love for the Lord. You have to listen to the call of the Lord - His flute - and run to Him. That is how you will experience the Divine Bliss of Ras Lila. Only the Satguru (divine teacher) can show you the path and remove of all your confusions, doubts, misapprehensions:
Ab Jaago Jagaun Jugat Son, Chhodo Neend VikaarRange Raas Ramaye Ke, Sufal Karoon AvtarKalash 23/3
Ab Dukh Na Deoon Phool Pankhadi, Gaalun Seetal NainUpjaon Sukh Sab Angon, Bolaoon Mithe BainKalash 23/4
Indravatike Ange Sange, Indravati Mero AngJo Ang Saunpe Indravati Ko, Taye Preme Khelaoon RangKalash 23/66
Satguru is here to awaken you. He loves you, does not want you to suffer the pangs of misery, of separation. How can you achieve salvation? Not by punishing your body, not with hard penance. Each part of your body has to develop an intense longing for the Lord. Indravati (Prannathji's Divine Soul) urges you, if you develop this intense longing, He will surely come.

Shatritu

Mehraj Thakur was imprisoned on a false charge by the king of Jamnagar. He spent more than a year in jail. During this period, he gave us the beautiful description of Shatritu. These express the agony of the soul's separation from the Lord. When Prannathji composed these beautiful verses, the Lord Himself was forced to come into the prison in celestial form to listen to the Vani. It is said that this shook the gates of the King's palace. He realised his mistake, freed Mehraj Thakur and apologised to him. Prannathji says in the Shatritu, "Oh my Lord! Please come to me. If you don't come now, what is the use of my meeting you after death? At that time, I will have nothing to offer but my cold, lifeless body." No person can stay unaffected when he listens to the words "Oh Syam Piu Piu Kari Re Pukarun" (oh Syam, you are my Lord. I have called you so many times! I am yearning to meet you).

Prakash

The blissful souls experienced the pleasures of Shri Raas in their Chinmaya - celestial state. But they still wanted to experience the joys and sorrows of this world, hence this entire illusory world was created:
Kachhu In Bidh Kiyo Raas, Khel Phire Ghar
Khel Dekhan Ke Karne, Aayiyan Umedan Kar.Prakash Hindustani 1/1
The Prakash volume is a description of the agony of Virah (separation from the Lord). It says again that penance, rituals will only take us so far, and no more. In the end, they have to culminate in Love for the Lord.
The entire story of creation, as described in the Bhagwat, is also mentioned in Prakash (Prakatvani - the last chapter). At first, there was only Aksharatit Brahma, the Supreme Lord. He is ever-present, immutable, blissful. He then motivated Akshar Brahma to create this world - to let the souls experience the pairs of opposites - joy-sorrow, separation-union, love-hatred. Akshar has several powers, one of which is Mool Prakriti (the origin of Nature). It is this power that created Moh (attachment). That is how the celestial souls were deluded - with the power of Moh - they were unable to even visualise Paramdham (their own abode). So they consider this illusory world to be real. This is the source of all misery. Krishna appeared in Gokul to let souls experience Bliss. Prannathji says, the powers of Krishna have come again to release divine souls from this grip of misery.
After the creation of Moh, Ahankar (ego) was created. This ego spread like an ocean everywhere. Nothing else was apparent. Akshar Brahma's desire for creation started floating on this ocean like an egg. This egg was beautiful, golden - hence it is called Hiranya Garbha (the womb of creation). Akshar Brahma's power, his attention, - Will to create - entered this egg and the egg burst. From this appeared Lord Shree Narayan like a child lying on a leaf. Shree Narayan got the feeling, "I am one, let me become many". With this desire, he manifested as Lord Maha Vishnu and went to the bottom of this ocean. There he lay on the great snake, Sheshnaag, who provided a bed for him. Maha Vishnu rested on that bed with his consort Lakshmi. From the belly button of Vishnu appeared a beautiful lotus with a long stem. On this lotus appeared Brahma (the creator), Vishnu (the preserver) and Shiva (the destroyer) - the Trinity. From them, manifested the three gunas (attributes) - Sat, Rajas, and Tamas which underlie all activities. Then appeared the five elements (air, fire, water, matter, and space) which comprise the entire creation. All creatures have these five elements and 3 gunas in different mixtures - thus accounting for all this variety. That is when the Brahmatmas (divine celestial souls) manifested.
It Hi Baithe Ghar Jaage Dham, Purna Manorath Huye Sab KaamMahamat Hans Taali De, Saath Utha Hansta Sukh Le.Prakash Hindustani 37/112
Prannathji says, the commonly-held belief that the souls moved from Paramdham to earth is itself false. In fact, nothing happened - the souls did not move anywhere. They are still in Heaven - their celestial abode. It is only Maya that makes them feel that they are in another world. But when God clapped and laughed, they awoke from their dream state. That is when they realised their folly. Their desire to experience this world of opposites was fulfilled. They re-discovered their true nature.
Shree Prakash also contains references to the Bhagwat - like the episode of Hansa Geeta (Geeta told by Shree Vishnu in the form of a Swan). We consider this Maya to be all powerful - it has created this world and deluded us. But in fact, this is nothing but an illusion, a magic trick. Our spiritual power is so immense that Maya's strength is nothing compared to it.
The Rosary (Mala) has 108 beads - what is the significance of that? Prannathji says, this symbolises the 108 sectors or stages of devotion and experiences that the Atma (soul) goes through. The 108 number is obtained as follows: there are 9 kinds of devotion or methods of prayer - (Navdha Bhakti) listening, contemplation, studying the scriptures, singing His glories, bowing to Him, remembering His name, affection for the Lord as a child, as a friend, self-surrender. There are three kinds of people in the world - Satwic (spiritual), Rajsic (passionate), and Tamasic (lazy). Each one performs this Bhakti in his own way i.e. 9 X 3 = 27. These 27 types of prayer are performed by people depending on their attitude (Maryada, Parvah or Pushta). People performing actions in Maryada, follow blindly the ritualistic methods. Parvah means flow - such people go with the flow, carry out devotion and prayer just because everyone else is doing it. The Pushta people work for fulfillment and their satisfaction. Their prayer is not for worldly success but for achievement of the highest goal. So, 27 X 3 = 81. Once the soul crosses these 81 forms of devotion she attains joy based on the nature of the Jiva's activities. She can experience Vaikunth-lok of Maha Vishnu (called Malkoot in Semitic scriptures). Above this is Shunya Niraakar (immense, formless void). The highest goal of the soul is Paramdham, where she plays with the Supreme Lord in her celestial form. Paramdham is divided into 25 stages of blissful existence. So 81 + 27 = 108, the beads in the Mala. The last 25 stages are the blissful experiences of the supreme abode Paramdham.
So, we see that the volume Prakash, as its name implies, illuminates various aspects of religious practice. It removes our ignorance and makes us understand the real meaning of life.

Shree Raas

This volume is based on Srimad Bhagwat - which is considered the last book of the Vedic literature. It contains beautiful stories that summarise the teachings of the Vedas, Puranas, Upanishads. Shree Krishna's life is beautifully depicted in the Bhagwat by its author, Guru Ved Vyas. Shree Rass tells us of the celestial play of Shree Krishna with His eternal souls (Brahma Srishtis - Gopis). It is said that Shree Krishna possessed the powers of Aksharatit Brahma for 11 years and 52 days while he lived in Gokul. He had manifested to show His dear souls the path of true, selfless love. Only by this can we reach our Supreme Master. That is the message that Shree Krishna gave to the world. Prannathji says that Raas was not a physical dance of Shree Krishna with the Gopis. Its "Adhyatmik" (spiritual, indicative) meaning is the blissful union of the souls with their Supreme Lord. The gopis were blissful souls who had lost their way, forgotten their true nature. However, they were full of longing for their Lord. So, when they heard the call of the flute, they immediately realised their folly. The entire Raas occurred in a Chinmaya (Celestial State). The Vrindavan garden, the souls, the Lord were all in their Chinmaya, celestial form. Prannathji emphasised the Path of Devotion - true love for the Lord. He says "Vigorous penance, punishment of the body etc., will not take us very far. God's power of illusion (Maya) is very strong. We can be freed from the grip of Maya if we only listen to His call. He has always been calling us, it is our ears that are closed. We are deluded - and that is also at God's command." This is the beginning of the next volume, Prakash.

Krishna Pranami - the revelation

"The Vedas, Upanishads appeared amongst the Devan people of the East. The Bible, the Koran were spoken to the Asuras people of the West. That is why they appear different. But if you understand the true, inner meaning of the scriptures, you will be blessed. That is what my mission is. Do not be fooled by false preachers who advocate hatred for other faiths. Look at the unity of all religious teachings. People may appear different outwardly, but they all have the same soul, the same Supreme Jiva, in them. Hence we are all brothers." Mahamati also asks us to worship the one Supreme Lord - Parbrahma Parmatma.