Had, Behad, and Paramdham — Three Dimensions of Consciousness

Had, Behad, and Paramdham

— Three Dimensions of Consciousness in the Tartam Vision —

Introduction

“Beyond Had lies Behad; beyond Behad is Akshar.
Beyond Akshar is the true Homeland — awaken into that abode.”
— Kuljam Swaroop 165

This is not merely a verse — it is an entire cosmological map.

The words Had and Behad have echoed through Indian mystical literature for centuries. Saint Kabir employed them in his dohas, and Guru Nanak gave voice to their profundity in the language of spiritual experience. Yet the Tartam Vani — the revealed Brahm-knowledge of Mahamati Shri Prannath Ji — grants these terms an entirely new and unprecedented depth. It not only explains Had and Behad, but boldly declares that even Behad is not the final Truth. Beyond Behad lies Akshar, and beyond Akshar is the soul’s eternal homeland: Paramdham.

This essay is a humble attempt to understand Had, Behad, and Paramdham through the metaphysical vision of Tartam Vani.

1. Had and Behad — The Words and Their Spiritual Lineage

The word Had comes from Arabic–Persian roots and means limit, boundary, or measure. Behad is its opposite: be + had — that which is beyond limit, boundless, immeasurable.

These terms entered Indian spirituality through Sufi traditions and became deeply woven into the fabric of Sant poetry. The great fifteenth-century mystic Kabir Sahib crystallized them into a philosophical pair:

“One who walks within limits is merely human;
one who walks beyond limits is a seeker.
But one who transcends both Had and Behad —
his state is unfathomable.”

In this single couplet, Kabir outlines three spiritual stages: the worldly, the seeker, and the transcendent.

Guru Nanak Dev Ji similarly expressed this realization through the idea of the Anhad Naad — the unstruck sound, the vibration beyond material causation.

Yet Tartam Vani carries this insight further:

“Listen, companions of Behad, to the speech of Behad.
Great scholars and yogis arose in the world,
yet none truly knew it.” — Verse 1

Even great sages, ascetics, and yogis did not fully know Behad. Tartam Vani even states that Lord Shiva himself asked Vishnu about the mystery of Behad. Here lies both the uniqueness and the daring of Tartam revelation.

2. Had — The Realm of Limitation, Time, and Transience

In Tartam philosophy, Had refers to the entire domain governed by time (kaal), maya, change, birth and death, the three gunas, ego, delusion, and dissolution. It includes the fourteen worlds, heavens, Vaikuntha, the formless nirakar realm, Brahma, Vishnu, Mahesh, Adi Narayan, and the entire range accessible to conventional scriptures.

Tartam Vani states:

“How will the world of Had believe words
concerning what lies beyond Behad?
The scriptures proclaim only the realm
of the three gunas, Mahavishnu, delusion, and ego.” — Verse 89

Thus, the reach of ordinary intellect, language, theology, and spiritual practice extends only this far.

Another verse says:

“The world is said to be dreamlike — this statement is not false.
The fourteen realms belong to Had; beyond them lies Behad.” — Verse 39

To call the world “dreamlike” does not mean it is absolutely unreal. Rather, it means that the world is impermanent, dependent, transient, and conditioned by consciousness. It appears real while experienced, just as a dream appears real until awakening.

The greatest limitation of Had is this:

“How can the beings of Had know the path of Behad?” — Verse 38

The intellect of Had may reach scriptures, rituals, philosophies, and mystical speculation — but it cannot by itself open the doorway to Behad.

3. Behad — The Infinite Realm of Yogmaya

In Tartam Vani, the cosmos of Yogmaya is called Behad because it lies beyond the temporal, dissolving, trigun-bound limitations of Had. This is not ordinary maya, but divine Yogmaya — the realm of eternal Maharas, the play of Brahm-souls, and the luminous bliss associated with Akshar Brahman.

“Behad is the home, Behad its bliss;
Behad is my beloved Shri Raj Ji.
Infinite and unwavering joy is bestowed there —
I awaken you for this very purpose.” — Verse 17

Yet Tartam does not stop even here:

“Beyond the bliss of Behad lies the abode of Behad;
beyond Behad is Shri Raj Ji Himself.
I awaken you so that you may attain
the eternal bliss of Aksharatit.” — Verse 18

Behad itself is not the final destination. Beyond it lies the eternal Paramdham of Aksharatit.

How is the doorway to Behad opened?

“Behold the path of Behad, O companions.
The radiance of Tartam is pure light,
an immense illumination.” — Verse 14

The path to Behad opens through the luminous knowledge of Tartam. Mere scriptural learning, yogic attainment, or philosophical intellect cannot unveil it.

4. Narsaiyya and Shukdev — Two Souls at the Threshold of Behad

Tartam Vani speaks profoundly of two great souls: Narsinh Mehta (Narsaiyya) and Shukdev Ji.

Narsaiyya — The Power of Love

“The effort Narsaiyya made — none else could make.
Though a being of Had, he beheld
the play of Behad.” — Verse 56

Narsaiyya belonged to the realm of Had, yet through pure love he glimpsed the divine play of Behad.

“At the doorway of Behad came cool waves;
standing there, he drank the nectar of love.” — Verse 58

Love brought him to the threshold. Yet full entry required Tartam knowledge, which he did not possess.

Shukdev Ji — Seeing the Door, Not Opening It

“Shukdev described the Ras of Vraj,
yet without the speech of Behad,
he became entangled at many places.” — Verse 60

Shukdev Ji, an emanation of Akshar Brahman, described Maharas in the Bhagavata Purana. Yet without the full revelation of Tartam Behad-Vani, he could not unveil its complete meaning.

“Powerful Shukdev saw the doorway of Behad,
yet he did not obtain the key,
despite immense effort.” — Verse 83

He perceived the doorway, but lacked the awakened Tartam wisdom required to open it for all.

Thus Tartam Vani presents a subtle distinction:

Love can bring one to the threshold of Behad.
Tartam knowledge opens the gate fully.

5. Beyond Behad — Aksharatit Paramdham

The greatest uniqueness of Tartam Vani is that it does not regard Behad as the final Absolute.

“Beyond Had lies Behad; beyond Behad is Akshar.
Beyond Akshar is the Homeland — awaken there.” — Verse 165

Here the metaphysical hierarchy becomes clear:

Had → Behad → Akshar → Aksharatit Paramdham

If even the language of Had cannot reach Behad, how can it describe Paramdham?

“When words cannot reach Behad,
how shall they reach the Divine Court?
They could not even describe Maharas —
what then of that which lies beyond?” — Verse 41

Paramdham is beyond words. Yet Tartam Vani compassionately gestures toward it:

“To heal the soul’s affliction,
I describe that bliss in words.
The joy beyond Behad itself —
I reveal but a little of it within Had.” — Verse 18

And then comes the astonishing declaration:

“All calculations can measure Had and Behad.
But the Beloved’s Divine Love transcends all measure.” — Verse 3

Even Had and Behad are still within the realm of metaphysical comprehension. Divine Love (Ishq) transcends all categories.

6. Why Tartam Vani Is Called “Behad Vani”

“This speech of Behad manifested through the mouth of Indravati.
Through it we drank deeply
of the bliss of Behad.” — Verse 94

Tartam Vani calls itself Behad Vani because it raises the soul beyond Had into Behad, and then beyond Behad toward Paramdham.

Its purpose is clear:

“Tartam was brought to remove the poison within souls;
we make them drink the nectar of Behad.” — Verse 139

It removes the poison of maya, awakens souls from worldly sleep, and reminds them of their eternal homeland.

“For this reason I speak the speech of Behad —
to dispel sleep.
I will not let the dream spread further;
I remove the poison that has arisen.” — Verse 157

Tartam knowledge is thus not merely theology or philosophy. It is a transformative awakening.

7. Had, Behad, and Beyond — Attainments and Limitations

Level	Meaning	Attainment	Limitation
Had	Temporal, trigun-bound universe; fourteen realms; Vaikuntha and Nirakar	Religion, merit, devotion, yoga, scriptural knowledge	Bound by maya and dissolution; cannot comprehend Behad
Behad	Infinite Yogmaya cosmos; Maharas and Brahm-soul play	Eternal Ras, divine love, higher spiritual consciousness	Not the final Absolute; still prior to Aksharatit
Beyond Behad	Akshar and beyond it Aksharatit Paramdham	Eternal homeland of the soul; divine love-bliss	Beyond language; known only through Tartam awakening and grace
Divine Love (Ishq)	Innermost mystery of Paramdham	Direct participation in the Beloved	Cannot be grasped by intellect alone

8. The Final Meaning of Awakening

When all Brahm-souls fully awaken through the experiences of Had and Behad and become established in the supreme transcendental state, the divine play of awakening will fulfill its purpose.

Then the soul realizes:

What I sought in this world was never truly here.
My eternal homeland has always been Paramdham.

Conclusion

Know Had — understand its limitations.
Recognize Behad — taste its divine nectar.
But do not stop there. Awaken beyond Behad into your eternal homeland.

The intellect of Had reaches scriptures.
The path to Behad opens through love.
The doorway to Paramdham opens through Tartam knowledge.

This is the central proclamation of Tartam Vani.
This is the essence of Jagani.
This is the incomparable gift of Mahamati Shri Prannath Ji — that he introduced the beings of Had to Behad, and guided the companions of Behad toward Paramdham.

Awaken into that abode.

Remain forever in divine bliss and auspicious joy.