The mysterious Consciousness and its time-ruled universe.(Revised edition)

Vedic-Sanskrit words
August 06, 2025
The mysterious Consciousness and its time-ruled universe.
(Vedic Sanskrit words related to Time, Periodicity, Space, Transitions,
and related Divinity and Physicality, with Quotes from the
Upanishads and the Vedas. )
Introduction.
We have presented in this article various Vedic words related to
time, periods, directions, space, and the associated deities or the
divine personalities of Consciousness. The structured index pro vided
below mentions briefly the topics covered. References to the original
texts of the Upanishads and Vedas, word-by-word translations, and
brief commentary on the quoted verses have been provided.
As the divinity leaves its impression everywhere, this article
describes some of the animals whose characters reflect certain
features of time, and who are mentioned in the texts.
Certain subjects of modern physics, like particles, spin, curvature,
and inflation, are cited while describing the activities of
Consciousness.
We have also mentioned some characters and the related
mythical/historical events which exhibited the personality of the
divine time, including some references to the ancient Egypt and the
state of Odisha in India.
A section on the chariot festival has been presented—the chariot in
which the eternal time (mahaakaala) travels.
This discussion on time has led to the discussion on four eras and
four castes, or the four qualities that time imparts to beings as it
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transits from one era to the other. The four castes are the parts of
the body of the divine time.
The non-English words are mentioned in italic fonts, and they are
the Sanskrit words in the Itrans (Indian Language Transliteration)
version. The Sanskrit English Dictionary by Sir Monier Williams may
be referred to; it is available on the Internet at
<https://www.sanskrit-
lexicon.unikoeln.de/scans/MWScan/2020/web/webtc/index caller.php
>
This article is written following the teachings received from the great
seer Shri Bijoy Krishna Chattopadhyaya (1875-1945). and his
principal disciple, Shri Tridibnath Bandyopadhyaya (1923-1994).
([email protected])
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Index.
1.  kaala (time) and kaama (desire).
2. The flow of time. praaNa and vaayu (the divine air).
3. The desire, eye(look), iikShaNa.
4. chakra the weapon of viShNu. savana.
5. The words kShana and iikShaNa, the fragmented time.
6.  chakSh and chakShu.
7. kha (the void), and khaNDa (the fragments, particles).
aakaasha the divine sky.
8. brahmaaNDa— the egg that is the universe.
9. kaNa and kShaNa.  The fundamental particles, space and time.
10. kaNa/kaNaa, and kanya.
11. kanyaa and vaak. The virgin and betrothed
girl. vaak and praaNa as the conjugal pair, and the mind.
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12. Etymology of the word j~aana. The ego and the soul.
13. sva (the soul) and shva (the regulation).
14. Words related to shva (the regulation) and shvi (inflation).
15. ashva, or the horse. shvi—to inflate. Horse Sacrifice.
16. ashva—the horse that carries us beyond death.
17. shishu (infant) and infancy of time. mahaa-kaala.
18. The formidable faced mahaakaala.
19. aditi, aaditya,adana (eating) and call of time.
20. Month—maasa and aaditya.
21. aaditya, adana, ashanaayaa—the sun, the eating, and desiring to
eat.
22. The Seasons----Ritu; the six seasons.
23. The function of seasons in our every perception.
24. The seasons, the senses, and the corresponding divine entities
and deities.
24(i). Winter (shishira). tattva and tanmaatraa. veda and shruti.
24(ii). Spring (vasanta) and the deities called vasu.
24(iii). agni leading the deities called vasu.
24 (iv). vasu who dress the earth.
24(v). Summer (griiShma) and the deities rudra.
24(vi). indra leading the group of deities called rudra.
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24(vii). Monsoon/rainy season (varShaa) and the
deities aaditya, varuNa, and mitra. Ocean—samudra.
24(viii). varSha—division of time and space. vRiSha—the bull.
24 (ix). Autumn—sharad. The deities marut and soma.
24(x).marut and soma.
24(xi).The autumnal goddess durgaa—shaaradiiyaa durgaa.
24(xii). nava durgaa and soma.
24(xiii).The month of aashvina in autumn and the twin
deities ashvin.
25. The pre-winter (hemanta) and the winter (shishira).
25(i). The deities called saadhya.
25(ii). aditi, indra and shishira (winter).
26. The time (kaala), direction (dik), and space (desha).
27. The time that keeps us awake—aaditya (the sun) and gRihapati
agni (agni—the lord of the house.)
28. The time when we dream and the moon.
29. Ear, water (liquid), hearing, and sense of direction (balance).
30. Dream, chandrama (moon) and the land of divine fathers. Death
and re-birth cycles.
30(i). chandramaa (chandra) and pitRiloka (the abode of divine
fathers).
30(ii) Return to the earth.
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30(iii). Enlightened souls going beyond chandramaa.
30(iv).   saMvatsara, uttaraayaNa, dakShinaayaNa, devayaana,
pitRiyaana, vidyut (thunder/lightning).
30(v).The word amaanava.
30(vi). The word archi.
30(vii). The queen archi and the king   pRithu. Rik and saama.
itihaasa (history) and puuraNa (mythology). kavya---the oblation to
the fathers. The three Vedas, the three Abodes, and the three
Beings.
30(viii). The word aha. The sense of reality, certainty. aha (morning)
and aham (I am).
31. The three divine fires (agni). aahavaniiya agni--the divine fire
calling us.
32.  vaak, praaNa, mana, and indra.
33. akSha (axel, axis, orbit), akShi (eye). akShaya
(undecaying) and viruupaakSha (the visison creating difference).

34. Liking and disliking for the axes.
35. aha —day, raatri--night and uShaa--dawn. rayi.
36. uShaa, oShadhi, soma , vibhavarii.
37. raatri and rayi. Wealth and the ear.
38.raatri, nishaa and nidraa(sleep).
39. The mesmerizing night (raatri). rajanii. The
Egyptian god 'Ra and goddess Raet-Tawy'.
40. raatri, rati, mithuna (cohabitation), and viirya
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(virility).
41. raatri as nakta.
42. Night in fifteen phases and the phase-less
immutable Soul. sadyojaata shiva.
43. New moon night—amaavaasyaa.
44. Full moon night—puurNimaa.
45. raatri suukta—a hymn to the night.
46. Some remarks on the word shikhaNDi.
47. Synchronization—samaya, samaaja, saramaa
and paNi.
48. savana.
49. The deities of the life and somaayaga.
50. The sev en saama—the seven type of regulations
emanating from the divine eye aadiya the sun. The
seven musical meters.
51. The words araNya—two sacred syllables 'ara' and
'Ni'. jaatavedas.
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52. ratha—the chariot.
53. The words kala, kaala, and kalaa.
54. utkala and the chariot festival of India.The gods jagannaatha,
subhadraa, and balabhadra.
55. The Sun Temple called koNaarka. The directions and inclinations
of praaNa. kaala(time), dik(direction) and desha(space).
56. kali~Nga.
57. saMdhyaa--the junction of periods.The goddess
gaayatrii, mother of the Vedas.
58. Large scale cycles of time—the four eras
(yuga), and the four castes (of the Hindu
society).
59. The four castes as the expression of the
Universal Being.
60.The four castes among the deities.
61. yuga.
62. Consciousness eats
everything: from the vulture-foods to the dog-foods.
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63. The chariot and the dog of the king
yudhiShiThira.
64. Creation.
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1. kaala (time) and kaama (desire).
The main word in Sanskrit for 'time' is 'kaala'. The words kaala and
another word, kaama convey almost the same meaning. kaama
means 'desire', and 'kaala' is the action that is created by kaama or
by the desire of 'Consciousness'. So, what lies within Consciousness
as desire, or kaama, is revealed as kaala in the form of time or
events. Whatever Consciousness desires, Consciousness becomes
that, achieves that.
In the two words kaama and kaala, the syllable 'kaa' is common. The
Sanskrit letter 'ma' means 'mirtyu' or death. Similarly, the Sanskrit
letter 'la' means 'laya' or annihilation.'ka' is the first Sanskrit
consonant; it denotes the beginning of 'perception'.
So, 'kaama' or 'kaala' implies the entire event from the beginning
'ka' to the end, i.e., 'ma' or 'la'. The flow of Consciousness is felt as
'aging', and is called aayu. aayu is vaayu or the air in the external,
and when we breathe vaayu in, it becomes aayu.
Consonants are called vya~njana (manifesting) varNa (alphabets,
colours). So, kaama = ka+a+ma , and kaala = ka+a+la, imply the
flow of Consciousness manifesting an event from the beginning (ka)
to the end (ma/la). The letter 'a' in the middle represents the state
of 'spread or continuity', which is felt as the existence between the
beginning and end.
Any action of Consciousness is the process of 'knowing'.
Consciousness is 'Knowledge' itself, and everything is created
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in Knowledge.
2. The flow of time. praaNa and vaayu (the divine air).
kaama is the desire to achieve in the self what is desired, and so it
involves touch. Any desire is primarily the desire to touch (sparsha).
The flow of Consciousness is called vaayu or the divine air. vaayu, or
divine air, is also known as praaNa. praaNa is also called vital air.
praaNa = pra + ana. pra = prathama, or 'the first'; ana = animation.
When Consciousness is active, it is called praaNa, and every event is
initiated by praaNa.
The flow of air (vaayu) or praaNa creates the sense of touch.
The first twenty-five Sanskrit consonants, beginning with the
letter ka and ending with the letter 'ma' are arranged in a matrix of
five rows and five columns. These consonants are called sparsha
(touch) varNa (alphabet); these consonants are articulated when the
tongue touches different parts of the mouth or when the two lips
touch each other.
Sound (shavda) and touch (sparsha) are the two initial manifesting
forms of Consciousness; shavda (sound) is the first form when
Consciousness manifests to become something or some form. An y
such 'thing' or 'form' is a conscious formation, and any manifestation
or action of Consciousness is an act of 'knowing'. Activation of sound
means splitting of Consciousness from 'Oneness' to that particular
form as the sound; when this happens, duality is created.
sparsha, or the touch, is the 'duality entangled to Oneness'. A touch
can only exist if there is a second or different entity.
So, what we have discussed so far implies that the words kaala,
kaama, and praaNa are about the desire and actions of
Consciousness. The flow from ka to ma, i.e., from the beginning to
the end, is the realization of kaama or the realization of the desire of
Consciousness.
3. The desire, eye(look), iikShaNa.
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Our desires shine in our eyes or vision; all our feelings are kindled
within our eyes.
The sun in our planetary system is the divine eye as manifested
physically and is the source of our light (vision) and time. We are
subjected to periods of time by the sun. Thus, the motion or time,
i.e., the action of the foot, and the vision or the eye, characterize the
sun. This aspect of Consciousness, from whose movement (foot) the
perceptible universe (vision/eye) and its time are generated, has
been addressed in verses 1.22.16 through 1.22.21 of the Rik Veda;
it mentions the foot (padam) of viShNu (divine personality of praaNa
or Vishnu) as an eye spread like the heaven.
The verse is quoted below:
tadviShNo  paramaM padaM sadaa  pashyanti suurayaH|
diviiva chakShuraatatam || (Rik Veda 1.22.20.)
Meaning
tad (that) viShNO (Vishnu's) paramaM (supreme) padaM (foot)
sadaa (all the time) pashyanti (see) suurayaH (the deities); divi
(heaven) iva (like) chakShuH (the eye) aatatam (spread all over)----
-
The deities see the supreme foot of that viShNu all the time;
(it is) an eye like heaven, spread all over.
The sun is also called 'viShNu tejase'----the effulgence of viShNu.
The word viShNu is from the root word 'vish', which means 'to
enter', and from the word 'nu', meaning 'indeed'. Consciousness,
who indeed has entered into every entity, or Consciousness, who is
in every entity, from whose vision every entity is created, is called
viShNu.
In Hinduism, the eyes, which are the sensory organs of vision,
correspond to the feet; the feet are classified as the working organs
of vision.
4. chakra the weapon of viShNu. savana.
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One of the weapons of viShNu is the chakra. 'chakra' means 'a
wheel', 'a cyclic period'. The chakra as a weapon, is generally
considered a spinning wheel with sharp edges that acts as a missile.
The chakra of Lord Vishnu is called the sudarshana chakra.
sudarshana = su (good, beautiful)+darshana (vision).
'su' also means 'to press out', 'to extract'.
So, sudarshana-chakra means the cycles or periods of time that are
emanating from praaNa or viShNu, or pressed out of praaNa. What
is pressed out is called savana which means time, or a span of time.
Our life consists of three savana analogous to morning, noon and
evening. We will discuss savana later.
Another meaning of savana is sa (saha) vana.'saha' means 'with' or
'along with'. 'vana' means what is pristine, what has never changed,
the one who is immutable, and eternal. nava' means 'new'.The
word vana has the opposite meaning to the word
nava. ' vana=va+na; nava=na+va. The syllables 'va 'and 'na' are
arranged in reverse order in the words vana and nava. So, savana
means flowing or changing with the One, who never changes
(vana). Consciousness is remaining unchanged, immutable at one
end, and is changing or becoming new at the other end. Thus,
Consciousness is flowing as time and, simultaneously, is ever still,
immutable, and never born (aja)! This is savana.
5. The words kShana and iikShaNa, the fragmented time.
The word kShaNa means instantaneous time or a moment. Each
moment of an event is a kShaNa. kShaNa = kSh(kSha) + ana----an
element of ana or praaNa; kSha implies kSharaNa or decay.
Consciousness, who is also our immutable Soul, deca ys or splits
from its Oneness to duality and still remains immutable and
unchanged, with no sign of decay at all. The splitting or decaying
Consciousness multiplying into many is called praaNa or ana. Each
step in such splitting or multiplication is a kShaNa.
The Vedic word iikSh means 'to look', 'to consider', 'to desire'.
iikShaNa is the noun form of the verb iikSh.
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iikShaNa = ii +kShaNa; 'ii' means 'shakti' or capability of
Consciousness. Thus, by the look, or iikShaNa, Consciousness brings
about changes; a change means splitting into duality and creation of
time. Time means the regulation that governs the created entity as
the 'duality' or the event.
In Chandogya Upanishad, verse 6.2.3, it is quoted that in the
beginning, the creator performed iikShaNa to multiply itself. Thus,
when Consciousness desires to become man y, Consciousness looks
to multiply, and that creates the forms or perceptible entities (vision)
and time (kShaNa).
6. chakSh and chakShu.
Like the verb iikSh, there is a similar verb, chakSh. 'chakSh' means
'to become visible' and also 'to see'. The word 'chakShu' means 'the
eye'. The word chakShu is derived from the verb 'chakSh'. So,
following the meaning of the verb 'chakSh', the word chakShu
means the seat of 'vision', as well as the seat of creating vision, i.e.,
'to become visible'.
Etymologically, chakSh means ch+ kSh; ch/cha implies 'char'. 'char
means 'to move'. So, 'chakShu ', or the eye, is the centre of (i)
viewing, (ii) creating vision, and (iii) creating motion. Thus, eye is
the centre where both vision is created and perceived, and from
where time (motion) originates. This is the mystery of the vision.
7.kha (the void), and khaNDa (the fragments, particles).
aakaasha the divine sky.
We have earlier mentioned that the first consonant ka, represents
the beginning. So , ka means kaala or praaNa, who is the activ e
Consciousness and the initiator of every activity or event.
The second consonant is kha. kha means 'void' or 'sky'. Thus, the
word khaga means ' a bird'; khaga = kha (void/sky)+ga (to go)=
the one who flies.
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Now, the letter kha = k(ka) + ha. The letter ha denotes 'void' or the
field where everything exists as 'annihilated' form or without
'dimensions' or 'forms'. Thus, kha means the void, or the void form
of Consciousness or Knowledge. Here, everything exists as 'sound' or
'shavda'.
khaNDa = khaM/kham +Da; khaM =kha = void; Da = sound that
echoes, reverberates, or keeps announcing. So, khaNda is a creation
from the void form of Consciousness, and its continuity or existence
is represented by Da, the repeated sound. (This repetition is
probably exhibited in nature as the spin of the fundamental
particles.)
Thus, every event, every particle, and every fragment is being
generated as the shavda or sound, from kha, or from the void form
of Consciousness. kha is also called aakaasha (the sky). aakaasha =
'aa' (spread all over)+ 'kaasha' (shining; kaash = to shine).
Like the sense of touch is related to the flowing air, or to vaayu—the
divine air, similarly, the sound is related to aakaasha, i.e., to the
divine void.
8. brahmaaNDa —the egg that is the universe.
The word 'brahmaaNDa' means 'universe'. The word brahma means
the Consciousness who is growing forever and surpassing
everything. This word, 'brahma', originates from the verb bRiMh,
which means 'to grow great'. The word 'aNDa' means 'am/an'+ 'Da'
= the sound that is generated from 'ama' (radiant Consciousness)
and who is 'ana' or 'praaNa'. Consciousness, while radiating out from
the core of Oneness, takes the form of aNDa or the seed-word for
every entity to be created. This is why the word ' aNDa' also means
an 'egg' from which emerges an entit y by the fervour of the
hatcher.
The 'seed-word' manifested as aNDa contains all the stages of the
entity throughout time and space.
So, 'brahmaaNDa' means the 'egg' of the Consciousness who is
brahma (brahman). The universe is called brahmaaNDa because
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Consciousness has created the universe out of its fervour to create.
9. kaNa and kShaNa.  The fundamental particles, space and
time.
The two words kaNa and kShaNa are similar to the letters ka and
kha.
'kaNa' means a particle, and this word has originated from the
verb 'kaN'; 'kaN' means to become small. kaN also has other
meanings like 'to wink', 'to sound'.
Another word, 'kan,' means 'to shine'; it also has a different
meaning: 'to go.'
The meanings of these two words, kaN and kan, conform to the
properties of fundamental particles that we observe in photons, in
radioactivity, and in other fundamental particles.
In this context, "kShaNa" (a moment of time) implies consciousness
as "kaNa," i.e., as conscious particles emanating from
kha; kha is the void form of Consciousness and is also called
"aakaasha." aakaasha means the all-spread (aa), shining (kaash),
and conscious field of manifestation, or the firmament. W e have
discussed aakaasha in the Section 7 above.
kaNa or kaNaa (particle), means that during creation, in the nascent
state, or in the beginning, Consciousness becomes just perceptible,
or about to be perceptible, leaving the state of void. This is how the
fundamental particles are created. This nascent state exhibits
'transient' properties. kShaNa also means 'transient'.
kShaNa is ana or praaNa decaying (ksha) or splitting as many.
'praaNa' or 'ana', in its innumerable split forms, is nourishing us.
These forms nourishing us are called anna. The general meaning of
'anna' is 'food'.
In verse 1.2.5 of Brihadarnyaka Upanishad, it is mentioned that the
Creator created anna or the fragments of ana or praaNa as kaNa-----
kaniiyaH annaM karishya----I shall make the anna as kaNa/kaNaa.
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This is how Consciousness splits. So, Consciousness, who thus
creates itself in grains or as particles, as the seeds, is called kanyaa.
kanyaa is a form of shakti or the faculty of Consciousness.
Consciousness as kanyaa is controlling the splitting and
fragmentation of the self-manifesting (svayamprakaasha/ sayam
prakaasha) Soul.
10. kaNa/kaNaa, and kanya.
The word kanyaa means daughter, a virgin, or a little girl. As
explained in the previous section, etymologically, kanyaa means the
aspect of Consciousness that controls the formation of kaNa/kaNaa
(particle form of Consciousness), or the state of formation when
Consciousness is about to become perceptible by leaving the state of
void or aakaasha. The letter-string 'yaa' in the word
'kanyaa' means 'yamana' or 'regulation'.
11. kanyaa and vaak. The virgin and betrothed
girl. vaak and praaNa as the conjugal pair, and the mind.
vaak is the capability (shakti) of Consciousness to change. The
words 'vaak' and 'kaala' carry almost the same meaning and
significance. Further, in the Upanishads, vaak and praaNa are
considered as the couple whose conjugation has created the divine
mind, and from the divine mind the physical universe is created.
Thus, in verse 5.8.1 of the Brihadaranyaka Upanishad, it is said:
vaacham (vaak) dhenu (as a milch cow) iti upaashiita (to be
worshipped).......tasyaaH (her) RiShavaH (bull is) praaNaH
(praaNa) manaH (mind is) vatsaH (the calf)-----vaak to be
worshipped as a milch cow, praaNa is her bull, and mana (the
mind) is the calf.
Similarly another verse from the Chandogya Upanishad quotes,
......tad vaa etad (they are this) mithunaṃ (couple) yad (who
are) vaak cha praaNaH cha (vaak and praaNa) Rik cha saama
cha (Rik and saama).----They who are vaak and praaNa, Rik
and saama, are this (conjugal) couple. (Extract from Verse 1.1.5
of the Chandogya Upanishad.)
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The capability or faculty of Consciousness is Consciousness itself. So,
Consciousness is known as svayam-shakti. 'svayam' means 'the
soul', and 'shakti means 'the capability'; 'shakti' also means 'the
consort'. As vaak splits Oneness into many, the domain of vaak
and praaNa is created; praaNa is the active Soul splitting into many,
and thus (as we have mentioned earlier), in praaNa, the duality that
is created is held in the Oneness. This is the fundamental
'entanglement'.
Consciousness gets defined during the formation of an entity, or
duality. The created entity is the particular definition of
Consciousness; such an entity is called a vaakya or a word of
Consciousness. vaakya means a word or a sentence. This definition
or defined state happens in the domain of Consciousness called the
mind (mana, manas). In the mind or mana/manas, Consciousness
becomes 'measurable'. A related word, maana, means
'measurement, dimension'.
Thus, this perceptible universe is made of the words, or vaakya, of
Consciousness articulated in the mind of Consciousness.
The words that we think and the words that we articulate are the
forms of vaak. Consciousness, who creates and annihilates the
universe, is present in us as our words that we keep speaking as
long as we remain awake.
Though She (Consciousness) is so mighty, this might is not
noticeable in the formed words or in vaakya, which are her
fragments or small-minute forms. Thus, She is regarded as a little
girl, or kanyaa.
In Her honour, a betrothed virgin is called vaagdattaa (vaak +
datta)---, promised by vaak. She is also called svyaMvaraa*, i.e. the
one who by herself (svayaM) selects/chooses her husband (varaa).
(* svyaM =soul; varaa (feminine gender of vara)= who chooses. In
ancient India, a king's daughter used to select the groom by herself.
vara>vRi; vRi= to choose.)
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Every word is formed when vaak embraces the soul, or praaNa, in
Her way, unique to every word or every creation.
Whatever shape or form Consciousness takes,
Consciousness remains unperturbed, immutable, and untainted, as it
is, despite the formation. Thus, vaak remains virgin despite
conjugation. One of the celebrated ladies who knew this was kuntii,
the mother of the Pandavas; she remained a virgin even after
getting a child from the Sun-god. (Refer to the epic Mahabharata.).
This is why kuntii was also called pRithaa. pRithaa means the female
'who is isolated' (pRiThak).
12.Etymology of the word j~aana. The ego and the Soul.
We are living in our Consciousness. Consciousness is called j~naana;
this word, i.e., Consciousness or j~naana has two parts: j~na and
ana. j~na is the immortal, immutable constant form of
Consciousness, and ana is praaNa, who is the dynamic
Consciousness, and the domain of time. Whatever we sense,
perceive, or feel, it is a part of ana; we, or our 'selves' are parts of
ana.
j~na is 'assertion-less self'. When I see a tree, the perception of the
tree, along with 'myself seeing the tree', is created in Consciousness.
'Myself' (I) and the associated perception originate from j~na.
When I sleep, I cease to exist along with the perceptions; I and the
perceptions dissolve in j~na, but j~na remains constant, unchanged.
Since j~na always exists, even though I do not exist during sleep, I
can still recall that I was asleep. It is for the same reason we have
instincts of death or annihilation.
Consciousness as j~na is there everywhere; this means it is the
same eternal Soul everywhere, and we introduce ourselves as 'I am'
because this 'I am' is the assertion of the Soul (aatman)
or j~na. j~na is also called 'sva' or 'svyam'. The ego, i.e., 'I am', is
called ahaM or ahaMkaara. (Refer to verse 1.4.1 of the
Brihadaranyaka Upanishad.)
13. sva (the soul) and shva (the regulation).
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As mentioned before, sva is the soul. 'sva' or 'Soul' means the one
from whom no one can identify one's difference. In sva, there is only
Oneness; and whatever sva becomes as a different entity, it is made
of sva; sva is also called j~na, and ana is its faculty. Thus,
everything is j~naana or Consciousness. j~na means the one who
'knows'. The sound of the articulated word j~na resembles the
sound when 'know' is articulated. From the knowing or the
knowledge of Consciousness, everything happens, and everything is
created. j~naana means 'knowledge'. We have explained the
etymology of the word j~naana in the previous section. So, no
knowledge or perception can exist without sva or j~na.
shva means Consciousness as the regulator, or the regulation of
Consciousness. The unperturbed, ever-calm sva is shva or the
regulator of the universe. shva is shakti or the
faculty of Consciousness. The word shaasana means administration
or regulation.
So, the above describes the two aspects of Consciousness:
(i) sva ---- the Soul, the Oneness, and in that Oneness everyone is
included.
(ii) shva----the regulation of the Soul, by which all that is created as
different from One, and is brought back to Oneness.
This is the reason that shva or shvan also means 'time'. We are
evolving with time, and becoming aware of our origin, and thus
going back to our origin.
14. Words related to shva (the regulation) and shvi
(inflation).
As mentioned in the previous section, shva implies time. We will
quote some words that contain the syllable shva, and you will
observe that these words represent things or entities that are
directly related to time or regulation.
nashvara (na +shva+ra) means 'mortal', or what does not exist
forever. shaashvata (shaa+shva+ta) means the one that exists
forever. The Sanskrit word shva or shvan is also the word for 'dog';
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this is because a dog is extremely loyal to its master, and obeys the
master's regulation with utmost sincerity.
(The constellation of Orion is known as kaalapuruSha in Hindu
astronomy. kaalapuruSha means the 'personified time'.
The constellation of Orion has two dogs, which are the constellations
Canis Major and Canis Minor.)
The regulation of Consciousness has given us stability, and it is also
working in us as respiration. Breathing, is called shvaasa. shvaasa*
= shva + as +a. The verb 'as' means 'to exist', 'to cast', 'to throw'.
So, 'shvaasa' means that 'praaNa' or 'kaala' or 'shva' is active in us
as our respiration or rhythms.
(* 'nishvaasa' means expiration, and 'uchChvaasa' means inhalation,
as mentioned in verse 4.4 of the Prashnopanishad.)
15. ashva, or the horse. shvi---to inflate. Horse Sacrifice.
Thus, Consciousness, who is praaNa, by whom we exist, is called
ashva or the horse; by praaNa or kaala, we are moving, and
everything is moving and dynamic.
The universe is also expanding or inflating. In the Brihadaranyaka
Upanishad, it is stated that during the creation, when the Creator
inflated, the ashva was created. Here is a quote from
Brihadaranyaka Upanishad (verse 1.2.7):
saH (He) akaamayata (desired) medhyaṃ (sacrificial) ma (of
mine) idaM (this) syaat (be) aatmanii (self amplified) anena (by
this) syaam iti (let me be) tataH (then) ashvaH (ashva)
sambhavat (was created) yat (as) (he/ creator) ashvat (inflated)--
-- He (the creator) desired : 'let this of mine (whatever about
to be created) be sacrificial and by this let me amplify
myself'; then ashva (the horse) was created as (the creator)
inflated (ashvat). Quoted from the Brihadaranyaka Upanishad
(verse 1.2.7).
In this verse of the Brihadaranyaka Upanishad, the word
ashvat, meaning 'inflated', is the past tense of the verb shvi.
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The verb 'shvi' means 'to inflate' or 'to swell'.
It is noteworthy that modern science also says that the universe has
been expanding since its creation.
It is also noteworthy that the above-quoted verse of the
Brihadaranyaka Upanishad, which mentions the words 'ashva' and
'medhyam', is the knowledge based on what the ashvamedha
yaj~na or the rituals of 'horse sacrifice' were performed.
16. ashva---the horse that carries us beyond death.
The regulation of Consciousness is taking us back to our origin, or to
the Universal Oneness, or the Soul, or sva. It has been mentioned in
verse 1.1.2 of the Brihadaranyaka Upanishad that praaNa, as
ashva, carried the human beings beyond death. The first chapter of
the Brihadaranyaka Upanishad mentions the ashvamedha; it says
that the creator, who has created us, carries us to eternity.
praaNa, who takes us beyond death, is called mukhya praaNa,
aayasya/aasanya praaNa in the Chandogya and Brihadaranyaka
Upanishads. (Refer to Verses 1.2.7 and 1.2.12 of the Chandogya
Upanishad, and Verse 1.3.7 of the Brihadaranyaka Upanishad). In
the Brihadaranyaka Upanishad, praaNa, the Consciousness who is
warming us with life, is called ashvamedha----eSha ha vaa (that it is
indeed) ashavamedho (ashvamedha) ya eSha (that this) tapati (is
giving the warmth)----that it is indeed ashvamedha, that this is
giving out the warmth. (Quoted from verse 1.2.7 of the
Brihadaranyaka Upanishad.)
17. shishu (infant) and infancy of time. mahaa-kaala.
The word 'shishu' means 'an infant'. The verb 'shi' means 'to grant',
and 'to bestow'. The verb 'shu' means 'to go' or 'to go swiftly'. (It is
interesting to note that the Egyptian god of air is named 'Shu'.)
Thus, the word shishu also means the one who is flowing and
bestowing. This is how Consciousness is, which we have described as
kaama and kaala. Consciousness desires, and Consciousness takes
us along with its flow to reach what we desire. As we are not aware
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of Consciousness and its regulation, we wonder why we do not get
the thing desired immediately, why it takes time, why it takes effort,
why getting it is uncertain, or why we are not getting it!
So, the word shishu implies the One who is flowing as time, the one
who is gushing out as time. At the source, it is nascent, originating,
and so 'infant'. The deity of time, or Consciousness who is
manifesting as time, is called mahaakaala (mahaa---great + kaala).
Every moment and all the expanse of time is the domain of
mahaakaala. mahaakaala is the divine personality of eternal time.
mahaakaala has been described as an infant, or shishu -----
daMShtraa (showing teeth) bhiima (formidable) mukhaM (faced)
shishuM (infant)----- the infant with a formidable face exhibiting the
teeth.
In verse 2.2.1 of the Brihadaranyaka Upanishad, Consciousness, or
praaNa who is within us, has been mentioned as shishu, or the
infant. The word 'within' means-- 'in the middle' or 'madhyama'; and
Consciousness, who is mentioned as shishu or infant has been
identified with 'madhyama praaNa'. ayam vaava (this indeed
is) shishuH (the infant) ya madhyam (who is middle/within)
praaNaH (praaNa)-----This indeed is the infant who is
madhyam praaNa. (Quoted from verse 2.2.1 of the Brihadaranyaka
Upanishad.)
18. The formidable faced mahaakaala.
We have mentioned mahaakaala having the formidable face
exhibiting the menacing teeth. mahaakaala is the divine personality
of eternal time.
In verse 1.2.5 of the Brihadaranyaka Upanishad, it is mentioned that
whatever the creator created, the creator vowed to devour it-----sa
(it) yat yat eva (whatever) asRijata (created) tat tat (all that)
attum (for eating) adhriyata (vowed); sarvaM vaa (all indeed)
atti (eats) iti tat (that is) aditeH (Aditi's) adititvam (essence
named aditi)----whatever the creator created, the creator
vowed to eat all that; it (creator) eats all, and that is Aditi's
essence called aditi.
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19. aditi, aaditya,adana (eating) and call of time.
We have mentioned the word aditi in the previous section. aditi = a
(without) diti (duality)----the goddess without duality. aditi is known
as the mother of the deities. aaditya means the son of aditi, or the
centre of the activity of aditi. The sun is also called aaditya.
The words 'aditi' and 'aaditya' are from the root word 'ad'. The verb
ad means 'to eat', and the noun form is 'adana', i.e., 'eating'.
When we eat, the foods are assimilated by us; the food becomes our
parts or gets merged with us. This is the same process that is
happening with each of us, with every created entity, with the
progress of time: we are getting assimilated by Consciousness, and
this means that we are evolving every moment and through the
repeated cycles of birth and death to reach eternity.
Our origin is calling us back, and that is the change-initiating
Consciousness, which is perceived as the flow of praaNa or kaala.
Thus, probably the English word 'call' is related to the Sanskrit word
'kaala'.
Consciousness, who is aaditya, has manifested as our sun, which is
the terrestrial center of time and vision in our external sky. This is
the centre of our physical world from which the 'call to return' is
being sent to us.
The meaning of the word aaditya is cited in verse 3.9.5 of the
Brihadaranyaka Upanishad. In this verse, the plural form of the word
aaditya has been used. There are twelve forms of aaditya
corresponding to the twelve months. The verse is quoted below:
" (Question): katama (Who are) aadityaa iti (aaditya)

(Answer): davaadasha vai (The twelve) maasaaH (months)
saMvatsarasya (of the year) eta (these) aadityaaH (aaditya), ete
(they) hi idam sarvam (indeed all this) aadadaanaa (by taking
with them) yanti (go/depart); tasmad (this is why) aadityaa iti
(they are aaditya):
(Question) : Who are aaditya?
(Answer) : These aaditya are the twelve months of the year;
they depart by indeed taking with them all this. This is
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why they are aaditya." (Verse 3.9.5 of the Brihadaranyaka
Upanishad.)
The word 'aadadaanaa' in the verse is from the root word 'aada, or
'aadaa', meaning 'to tak e back', 'to take or carry away'. In every
individual, at every moment, a new self is generated, and the
previous one is taken back by the deities called aaditya. The 'self' at
any moment is replaced by the 'self' at the next moment; the one
who laughs in one moment is different than the same one who cries
in a different moment. Different selves are continuously generated
from the same One, who is sva or the Soul, and going back to the
Soul, or sva.
The words 'aadadaanaa', 'adana', and 'aaditya' are phonetically
similar.
20. Month----maasa and aaditya.
aaditya has twelve forms, and those forms appear to us as the
twelve months of the year (saMvatsara).
The word for 'month' is 'maasa' in Sanskrit. The word 'maasa' carries
a sense similar to that conveyed by the English word 'mass'---- the
sense of 'holding together'. This conforms with the above-cited quote
of the Brihadaranyaka Upanishad, which says that the divine
personalities called aaditya are those who take us along with them
as they depart.
The word ' maasa' is 'maa' (don't) + 'as' (throw); this is how aaditya,
holding ourselves, is taking us back.
21. aaditya, adana, ashanaayaa---- the sun, the eating, and
desiring to eat.
We have earlier explained the word 'aaditya', in the context of
'aditi' or Oneness, and 'adana', i.e., eating or assimilating to
Oneness. The aspect 'aaditya' also denotes the sense of
'togetherness' or 'wholeness'. It is because of this that, while eating
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or while sensing anything, the perception happens in the entire self--
--along with me, in all my organs, and in all those who are attached
to me; ev eryone is influenced by the perception or the feeling. All
that we see, we know, or feel individually are parts of the seeing,
knowing, or feeling of the Universal One or the Consciousness who is
our origin. This is the 'wholeness' created from Consciousness
as aaditya, and the foundation of the 'macro world' or the 'large-
scale property' of the universe.
Also, anything sensed by a perceiver gets distributed* to every
organism and entity attached to the perceiver, and this is the
indication of the 'inflation' or 'getting spread in the entire expanse';
we have discussed the inflation (shvi) of Consciousness in the
previous Section 15.
(*Refer to the Chandogya Upanishad verse 5.19.1, and the
subsequent verses.)
We have further mentioned that the act of eating is essentially the
act of assimilation, which means dissolving the duality into Oneness;
this is our evolution process, leading us to our origin or eternity.
Thus, 'eating' or 'adana' is the basis of the divinity called 'aaditya'.
There is another word----ashanaayaa, which means 'desire for
eating'. The First chapter, the Second Brahmin (Second part) of the
Brihadaranyaka Upanishad describes the creation of the Universe,
and calls the creator as mRityu, or the deity of death. This is
because, in the beginning, there was nothing else (but the Oneness
of Consciousness). Death is the cover of eternity, and both death
(termination) and eternity are aspects of Consciousness. So, it is
said that the Consciousness desiring to eat is death, and from death
everything is created; this also means that Consciousness creates by
splitting itself into dual forms from the Oneness, apparently
destroying the Oneness. Consciousness remains unchanged as One,
despite splitting, and whatever duality is created, it is part of
Consciousness; thus, Oneness is always preserved. While creating,
Consciousness starts simultaneously eating, consuming the duality
or what is being created, and this is how we are returning to
Oneness, to eternity. We are quoting a part from a passage of
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Brihadaranyaka Upanishad (verse 1.2.1) : naiveha kiṃcanaagra
aasiit mRityunaivedamaavRitamaasiidashanaayayaa,
ashanaayaa hi mRityuH; tanmano'kuruta, aatmanvii syaamiti |
Meaning of the verse.
na (not) iva iha (here) kiM chana (anything) agra (before) aasiit
(existed), mRityunaaa (by the death) iva idam (this) aavRitam
(shrouded) aasiit (was) ashaanaayayaa (by the desire for eating),
ashanaayaa (the desire for eating) hi (indeed) mRityuH (the
death); tat (that; the personality of death; the creator) manaH (the
mind) akuruta (created), aatmanvii (embodied soul; embodied)
syaam iti (let me become)-------Nothing existed here before;
this (what is the existence or the universe now) was
shrouded by
the death (shrouded by the personality of Consciousness
called death or negativity)-----by the desire for eating;
(Consciousness) desiring to eat is indeed the death (the
personality of death). That (Consciousness desiring to eat)
created the mind ----let me become embodied (tangible).
(Quoted from the Brihadaranyaka Upanishad verse 1.2.1).
Consciousness knows Consciousness by Consciousness, and from
this act of knowing, everyone is created. Everything is a knowledge
of Consciousness-- its form. So, there are two things, 'knowing' and
'becoming'. Similarly, every created entity knows itself in the way it
has been created, and also knows everything else, or the universe,
in the way it is created by Consciousness. This state of knowing or
perceiving, which means our living, is changing and transforming us,
and we are on the path of evolution leading to our origin. This is how
we are being eaten or consumed by Consciousness.
22. The Seasons----Ritu; the six seasons.
Ritu means 'the season'. This word is from the root word Rit. Rit
means 'to flow', or more appropriately, 'to flow to bring about what
is intended by Consciousness. This is because Rita means the truth
manifested. Truth is called satya. satya means the Consciousness
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who comes into existence (astitva) or who creates 'reality' or who
becomes the realization, or Rita.
The flowing personality of Consciousness is called vaayu; vaayu is
the divine air. It is said in the Rik Veda (refer to verse 1.90.6),
madhu vaataa Ritaayate ----the winds (vaataa) flow to bring
(Ritaayate) the sweetness (madhu). In the Vedic era, the two
months of the spring season are called madhu and maadhava.
madhu means 'honey' or 'sweetness'. What does not decay and what
is ever-new, is sweet. So, when there is no end, no decay, when it is
beyond death, then it is madhu, it is sweet. madhu =ma (mortality,
death) + dhu/dhuta/dhOta (removed/washed)----when the death or
mortality is removed, it becomes the honey.
So, the divine air, or the wind, i.e., vaayu or praaNa, flows
(Ritaayate) as the seasons to impart the touch, the changes, that
would take us beyond mortality.
The seasons are six, and the number six implies 'sweetness'. The
honey-bees have six legs, the honey-comb structure is also
hexagonal, the sugar crystals have a hexagonal shape, and aromatic
compounds are made of Benzene rings, each ring having six carbon
atoms.
Now the six Ritu (seasons) are as below;
(i) vasanta---spring
(ii) griiShma---summer.
(iii) varShaa----monsoon / rainy season.
(iv) sharat/sharad---autumn.
(v) hemanta---pre-winter.
(vi) shishira---winter.
23. The function of seasons in our every perception.
(i) 'vasanta' means what is characterized by 'vasana';
'vasana' means 'dwelling', 'dress or drape'. The state of
dwelling (vas) by praaNa or ana, the state of getting coated,
painted, or dressed by praaNa, is vasanta.
'vasana' = 'vas' (to dwell) + 'ana' (praaNa).
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In every action, we desire something, and we go and sit on it; we
dwell with it. This is also vasanta, or the season of spring.
(ii) The next season is griiShma, or the summer. The word
'griiShma' is from the verb 'gras'; 'gras' means to seize by mouth, to
consume by eating. So, when we sit on what we desire, we start
getting it in our Consciousness; we start consuming it or eating it.
This heats us up.
(iii) As this happens when we consume or eat, the extract from what
we eat, or what we perceive, rains within us; the way it rains, we
accordingly are drenched by the associated perceptions and feelings.
This is varShaa, or the rainy season. varShaa= the rains.
(iv) This sap of the food builds us and becomes a shelter or a resting
field for us; this is autumn or sharat/sharad. During autumn, the
earth becomes more enlivened, more sustaining. sharat/sharad
means autumn and is from the verb 'shri', meaning 'to cause to
rest', 'to be secured'.
(v) This experience that we gather at every perception through the
seasons of vasanta, griiShma, and sharad, fixes the experience in
us, a feeling of certainty/
assurance derived from a particular series of experiences. This is the
pre-winter, or hemanta. hemanta is from the root word 'hiM', which
is an exclamation sound expressing 'certainty' or 'conviction'.
(vi) The cycle of the seasons ends with winter, or shishira, the time
for sleep, for hibernation. shishira = shi +shira; shi means 'to
bestow', 'to grant'; shira = head, i.e., the domain from where
Consciousness grants and regulates. Whatever we experience, it
remains stored in Consciousness, and Consciousness again grants it.
After the winter, when spring returns, when a new cycle of activities
starts again, the old experiences do return; however, with a novelty
added.
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24. The seasons, the senses, and the corresponding divine
entities and deities.
24(i). Winter (shishira). tattva and tanmaatraa. veda and
shruti.
The winter season, or shishira, is related to the neutral or inactive
state of Consciousness. This is also related to what we have
described as void or kha or aakaasha (sky) in the previous
Section 7. In our part of the earth (Southeast Asia), we see the
serene blue sky during the winter days and the sparkling night sky
during the winter nights. We don't get too many fragrant flowers
during this season that we get during the summer, monsoon, and
autumn. This is the time when certain reptiles and animals, like the
bears and turtles, go into hibernation.
As mentioned before, 'shishira' = 'shi'+ 'shira'. shi means to grant.
shira means the head or the control center, and the center for
granting. From where all the perceptions and all the feelings are
granted, and all the words emanate, is the state of neutrality of
Consciousness. Everything active exists in the realm of duality;
everything that is dormant exists in the Oneness of Consciousness or
in the Soul, where everything exists as one. Physically, this is the
region of the head, or shira in us.
The aspect of Consciousness from which all the sounds emanate,
but, who cannot be described by any sound, is called shavda tattva;
shavda means 'sound'. An entity exists in sound form when it is
without dimension. This aspect of Consciousness we perceive as the
void in our external world and as the inner sky within us, where we
feel our sorrows and joys, and where we listen, feel, or perceive.
What we have mentioned earlier as shavda tattva is the void/sky, or
aakaasha. This shavda tattva--the mother of all sounds, is called
shavda tanmaatraa when perceived within us.
So, it is said that aakaasha is tattva, and shavda is tanmaatraa.
So, this is a pair: winter (shishira) and aakaasha (also called vyoma)
/ sky. vyoma is the field from which the sound or shavda originates.
In the sky or void, all definitions or names dissolve, and from there,
all definitions or names originate. Our ear in the physical body is the
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seat of this and is the seat of shruti or veda, because we can listen
in this inner sky, the voice of our origin, the voice of Consciousness.
veda is also called shruti.
24(ii).Spring (vasanta) and the deities called vasu.
As the 'inactivity' of Consciousness ends, i.e., as Consciousness gets
up from the sleep during winter, Consciousness, who is One,
inactive, neutral, and immutable, emerges as praaNa, initiating all
the activities. The advent of spring is celebrated as a part of the
beginning of the sun's course toward the north, and this is the time
when the deities are said to wake up from their sleep. vasanta is
related to vaayu or the divine air, also called marut. Like aakaasha
(sky) and shavda, vaayu or marut is tattva and touch is the
corresponding tanmaatra. The seat of touch is the skin and the lips.
The first manifestation of any perception is sound, and the next is
touch or the flow of Consciousness, the beginning of the flow of
time, and activities.
vasanta is the time when the presence of the divine personalities or
the deities called vasu becomes prominent in nature. vasu are the
deities who are behind the objective world. agni (the divine fire)
leads vasu. Objects are called vastu. When we rise from sleep, we
rise by the influence of the external world, or Consciousness in the
form of the external world or objective world. These divine
personalities called vasu wake us up and wake up nature too after
the winter; it is as if someone touches you to wake up from sleep or
to draw your attention.
A word related to vasu and vasanta is vasana. vasana means 'dress',
and the verb vas means 'to dwell'. Consciousness has ensured that
we dwell, we live with a dress, with forms and colours. Nature,
during the spring season, rejuvenates itself by waking up from the
frigidity of the winter with the sprouting and budding plants, animals
returning from hibernation, birds and other creatures becoming
active, our mind getting motivated, and the spring wind flowing
vigorously.
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vasanta = vas (to dwell, to cause to exist, to put on clothes) +anta
(end, root, surface)----the time when nature surfaces with her
dresses and dwellings.
24(iii). agni leading the deities called vasu.
agni (divine fire) = ag +ni; ag = agra=front; ni>nii= to lead. So,
agni is Consciousness who leads all events, all activities. Thus, agni
is the same as praaNa; praaNa is active Consciousness. So, praaNa
is also called praaNaagni--praaNa + agni. agni, who leads the
deities called vasu, initiates the flow of nectars as Ritu, or the
seasons.
In the Chandogya Upanishad, Verse 3.6.1, it is mentioned that the
first nectar is drunk by the deities vasu by the mouth which is the
deity agni. The first nectar effuses from Consciousness from its form
that is the first season, or Ritu called vasanta.
24(iv). vasu who dress the earth.
We have mentioned before that the word 'vasu' is from the verb
'vas', which means 'to dwell', 'to put on dress', 'to shine', 'to bestow
by shining upon', etc. The word 'vasana' means 'dress'. In every
season, praaNa dresses/decorates the earth along with the
inhabitants in specific ways.
24(v). Summer (griiShma) and the deities rudra.
The next season is griiShma or the summer season. This season
belongs to the deities called rudra. Also, this season is related to teja
(radiance) tattva and ruupa (vision) tanmaatraa. When any
perception unfolds, it is first sound (winter), then touch (spring), and
the next phase is vision or the form.
The deities called rudra are eleven in number; they are the mind,
the five sensory organs, and the five organs for working or action.
indra, the divine observer, leads rudra.
The eleven Rudras (rudra) reign over our following faculties or
organs of an entity:
(i) mind
(iia) ear
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(iib) tongue
(iiia) lips
(iiib) hands
(iva) eyes
(ivb) feet
(va) tongue
(vb) genitals
(via) nose
(vib) anus.
In the above listing, the numbers with the suffix 'a' are the organs
for sensing, and those with the suffix 'b' are the corresponding
organs for working-- like the tongue is the sensing organ for taste
and the working organ for speech.
Rudras (rudra) are the deities dominating over our organs, and our
perceptions happen through them; they also dominate over our
activities or the functions, i.e., our activities driven by the
determination of our mind. This action of rudra is revealed as the
season of summer, when the budding, sprouting, wakening nature
enters into the domain of full activities.
The word rudra is from the verb rud, meaning 'to make cry', 'to
bring the tears', 'to bring out the sap by heat'. By rudra we are being
driven. Consciousness as rudra presses out the soma, i.e., brings
about the secretion of the senses as sound, touch, vision, etc.
rudra also means 'drutam ruupam dadati', i.e., those deities who
grant or manifest the ruupa (vision /perception) fast (drutam).
It may be noted that nature in most parts of the earth becomes very
colourful, spanning from spring to the summer season.
24(vi). indra leading the group of deities called rudra.
Consciousness as rudra is pressing out the perceptions in us. We are
experiencing the joys and sorrows, the harshness and the love
accordingly, and reacting. indra is the 'universal observer' or the
'divine observer'. Consciousness, as indra, is observing, and
experiencing everything. Everything is the knowledge of
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Consciousness itself. Our perceptions are part of the universal
perception. indra = idam (it)+dra/ draShTRi (observer). Whatever is
'it', whatever is perceptible, it is observed and known by indra. Thus,
Consciousness creates by knowing, and also observes or experiences
what is being created. indra is also called indha. (Refer to verse
4.2.2 of the Brihadaranyaka Upanishad.) indha means the one who
is illuminated---self-illuminated. Consciousness creates vision, so
Consciousness is indha, and Consciousness observes what is created
as the vision, so Consciousness is called indra.
In Chandogya Upanishad, Verse 3.7.1, it is mentioned that the
second nectar is drunk by the deities rudra and their mouth is
indra. The second nectar effuses from Consciousness from its form
that is the second season, or Ritu, called griiShma.
24(vii). Monsoon/rainy season (varShaa) and the
deities aaditya, varuNa, and mitra. Ocean--- samudra.
The next seasonis varShaa, or the rainy season. This season belongs
to the deities called the aaditya, who are led by the deity
varuNa. Also, this season is related to ap (the divine
water) tattva, and rasa (the sap) tanmaatraa.
rasa, or sap, is the 'satisfaction or the sense of accomplishment'
associated with the vision or perception of a form. (In the previous
section on the summer season, we mentioned indra the universal
observer of all the visions or forms.) This sap is a part of the divine
water called ap. We feel accomplished and satisfied due to the divine
water ap. As the rain makes the earth fertile, similarly, our
reproductive capabilities and reproduction system belong to ap.
ap, or the divine water. This divine water (ap) is the source of
repetitive births and deaths, and here in ap, an imprint of every
entity is preserved. Refer to verses 2.5.2 and 2.1.8 of the
Brihadaranyaka Upanishad. Verse 2.5.2 mentions that the
Consciousness who is present in the external world as water, or ap,
is the same one who is present in a male individual as seminal fluid
and fluids in a female individual related to her sexuality, and fetal
water (amniotic fluid). Verse 2.1.8 mentions the divine water as the
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one who creates pratiruupa, i.e., by whose regulation the offspring
are created resembling the parents.
In Chandogya Upanishad, Verse 3.8.1, it is mentioned that the third
nectar is drunk by the deities aaditya and by the mouth, which is the
deity varuNa. The third nectar effuses from Consciousness from its
form that is the third season, or Ritu, called varShaa.
varuNa is the deity who dominates over the water, over all the
oceans and water bodies, and over all the forms of water, subtle and
physical. The word 'varuNa' is from the verb 'vRi', meaning 'to cover
or shroud'. varuNa also dominates over the western direction, which
is the direction of the setting sun. Everything after its manifestation
or the rise sets in the west and remains in the realm of varuNa.
Grossly, we see that the aquatic creatures remain hidden
underneath, within the water, within the oceans and rivers; and
water flows downward. The 'present moment' is created when
everything else has been covered, and the current moment or event
is brought forth. This covering is done by varuNa; mitra
(Consciousness as the sun/aaditya) rises as the present moment.
aaditya is called mitra, and mitra means 'a friend'. Consciousness
rises in us as our expected moments, as the moments of our beloved
existence. We live in our Consciousness. So, the rising sun, or
aaditya is called mitra. In the Vedas, mitra and varuNa have been
addressed as a pair and called mitraavaruNa.
Our memory belongs to this divine plane of ap. Anything that
happens, its impression remains in our Consciousness.
Consciousness, as the divine water, retains this impression. The word
for ocean is samudra; samudra= sa (saha = with) + mudra (seal,
impression)---the one who is holding all the impressions.
24(viii). varSha----division of time and space. vRiSha—the bull.
varShaa does not only mean the raining of water from the sky; the
general meaning is the raining of events.
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varSha means (i) a year, (ii) rain, (iii) division of space, and (v)
seminal effusion. Division of space can be explained by quoting the
following examples: bhaarat-varSha means India; Russia was known
as uttara-kuru-varSha, and Switzerland as madhu-varSha. The
source of rain is Consciousness as aaditya or the sun, and from this
sun, or aaditya, all the visions/perceptions and time are pouring
down on us.
A bull is called vRiSha. Both the words, vRiSha and varShaa are from
the root word vRiSh. 'vRiSh' means 'to rain,' 'to effuse,' 'to have
generative vigor,' etc. Because of a bull's high libido and capability to
inseminate many cows over a short period, it is called vRiSh. Also, it
has a characteristic gait that suits ploughing, necessary to make the
earth fertile. Also, it has a characteristic gait, that suits ploughing
necessary to make the earth fertile. A bull is a draft animal, and also
symbolizes carrier of events or carrier of the personality of the Time
immemorial. Thus, the bull called nandi is the carrier of the lord
Shiva (shiva)—the eternal Soul.
The etymology of the word vRiSh is vRi>vRih/ (to grow) + Sh (to
break into fragments)—growing great as well as fragmenting into
multiple forms.
24 (ix). Autumn---sharad. The deities marut and soma.
The next (fourth) season is sharad, or the autumn. This season
belongs to the deities called marut; the deities called marut drink
the fourth nectar by the mouth, which is the deity soma. Also, this
season is related to kShiti (the divine earth or physicality of
Consciousness) tattva and gandha (the smell) tanmaatraa. This is
the season of 'realization', i.e., knowing that the earth or the
physical world is the realization of Consciousness. Physicality is the
confirmation. Consciousness, who is beyond measure, has
physicalized itself as the earth and as our body and has become our
shelter. The word 'sharad' is from the root words 'shri,' 'shrii,' and
'shra.' 'shri' means to lean on, to rest on, etc. The word 'aashraya,'
meaning a place for refuge or a shelter, also originates from the verb
'shri.' 'shrii' means 'grace' or 'beauty'; it is the divine grace or
beauty that adorns someone, some entity, or some place when
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praaNa or Consciousness destroys mortality, i.e., when one takes
refuge (shri) in eternal praaNa. This is why shrii is the name of the
consort of viShNu, who is the deity form of praaNa. The other root of
the word 'sharad' is 'shraa' meaning 'to mature'; sharad or autumn,
is the season of ultimate maturity, or the realization. What has
rained down from heaven has made the earth fertile and has
revealed itself as autumn, as heaven embodied in the earth.
So, when we realize the earth or the physicality as the embodiment
of divinity or eternity, then what is mortal or what is struck by death
or mRityu fades away, revealing the shine of divinity in mortality.
This leaving the mortality happens in the domain of 'marut'. 'marut'
= 'mRi' (to die)+'ut' (away, off, up)-----the one who has moved
away from death; the deity who carries you up (ut), away (ut) from
mortality.
In Chandogya Upanishad, Verse 3.9.1, it is mentioned that the
fourth nectar is drunk by the deities marut by the mouth that is the
deity soma. The fourth nectar effuses from Consciousness from its
form that is the fourth season or Ritu called sharad.
So, whatever we perceive by the administration of rudra, who are
the deities of the rainy season, is turned into divinity by marut
during the time of autumn or sharad.
The goddess durga mentioned as 'dur' in the Brihadranyaka
Upanishad, and also as praaNa (mukhya praaNa), destroyed the
asura and transformed our mortal faculties into divine faculties.
(Refer to Verse 1.3.9 of the Brihadranyaka Upanishad.) The goddess
is worshiped in India during the season of autumn.
24(x).marut and soma.
The word 'soma' originates from the verb 'su'. 'su' means 'to press
out', 'to extract'. So, soma is whatever is extracted or pressed out
of the eternal Consciousness, and in this context, whatever we are
perceiving is soma.
soma=sa (saha--with) + uma(a)= what is coming out
along with umaa. umaa is the goddess who governs the measure
(maa) of the domain that is above (ut) the physical universe or the
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mortal world.
(u/ut = up, above; maa = measure.)
But whatever we are perceiving now is infected by
mortality/limitations; usually soma is considered as the nectar
bringing perception or the enjoyment that is beyond the
mortality/limitation or death---what is unmeasured, infinite, and
unending. So, soma belongs to the deities and is known as the
heavenly elixir.
soma is located in the north. Here is a quote from Verse 3.9.23 of
the Brihadaranyaka Upanishad:
(Question): kiM (which) devataH (deity) asyaam
(this) udiichyaaM (north) dishi (direction) asi (is) iti ('iti' denotes
the end of the statement): which deity is in this north direction?
(Answer): somadevata (deity soma) iti (it is); It is the deity
soma.
The north is the direction where our divinity is preserved and our
mortality is abandoned. Thus, when I see a tree, 'the related divine
part' of that vision, specific to me, goes to the north (uttara) and
remains stored in the north. North direction means the directive of
Consciousness that drives toward the north or toward divinity. The
Sanskrit word for north is udiichii, and also uttara. udiichii is from
the word ud ach or from the word ud a~ncha. The word udiichii
means 'going up', 'turning up'. The words ach and a~ncha, are
related to the verb 'a~nch'. 'a~nch' means 'to arch, to incline, to
curl, to bend', etc. ud (also ut) is a grammatical particle, and when
added to a verb, ud/ut means 'up, above, over, off, apart', etc. Here,
the words 'above', 'up', and 'off' mean something like 'get up, and`
'leave off'. Similarly, uttara means ut (up) + tRI (to carry beyond)+a
----so, uttara or north, is the direction where we go by leaving off
the mortality. The same is the meaning of the word udiichii.
24(xi).The autumnal goddess durgaa---shaaradiiyaa durgaa.
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The goddess durgaa is worshipped in many parts of India during the
autumn. She is also called shaaradiiyaa (autumnal) durgaa. In the
major parts of India, she is worshipped during the nine days of
autumn, and the festival is known as navaraatra (also nava-raatri).
nava means new and also nine; raatra, and also raatri, means
'night'. The festival starts from the first day of the waxing period of
the month aashvina; the nine nights are from the first to the ninth
day. The festival ends on the tenth day. In eastern parts of India, the
idol of the goddess is worshipped from the evening of the fifth day;
on this evening, the awakening ceremony (bodhana) of the goddess
is performed. On the tenth day, the celebration ends with the
immersion ceremony of the goddess.
The goddess durgaa has been mentioned as duur in the
Brihadaaranyka Upanishad (Verse1.3.9). duur means duura, i.e.
'distant, far', and gaa is from the verb gam; gam means 'to go'. She
is called durgaa because the 'death remains far from her, or goes far
away from her'. dur>duura= far; gaa>gam= to go.
The goddess is called mukhya praaNa (refer Chandogya Upanishad
Verse 1.2.7). mukhya means 'principal'. mukhya praaNa has been
mentioned as identical with oM and udgiiTha (refer to Chandogya
Upanishad Verse 1.2.10). It is also mentioned that when the deities
enter oM they crossed over death forever. (Refer to verses 1.4.1
through 1.4.5 of the Chandogya Upanishad.)
We have mentioned earlier the group of deities called marut, who
impel us beyond mortality. They are parts of durgaa who take us
beyond death. We take recourse to her; she becomes our shelter,
and this is what we call sharad---the season that offers shelter.
24(xii). nava durgaa and soma.
The goddess durga is celebrated as nava durga, and the nine nights
of the celebration are called nava-raatri. 'nava' means 'new'.
'nava' also means 'number nine'. The number nine has a property: if
you divide any of the integers from 1 to 8 by 9, the result will be
that integer in recurring infinity. Like, if 4 is divided by 9, the result
is 0.444444....... Thus, 'nava' implies unending recurrence in infinity,
and 'nava' means 'ever new'. This happens or this is experienced
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only in the domain where there is no death, no limitation, no
ending.
Thus, when we go beyond death, when we are carried to the land of
eternity, our faculty of speech (vaak) merges into the agni (the
divine fire) form of Consciousness forever, by whom every
manifestation is initiated. (Refer to the Brihadaranyaka Verse
1.3.12.).
Beyond death, the sense of smell merges into the form of
Consciousness called vaayu (the divine air) who has been flowing
forever; vaayu is the eternal-breathing, surpassing death. The
circulation of vaayu through our nose has given us a stable
existence. This circulation is like the diurnal rotation of the earth,
and is related to our sense of smell. Thus, this is touch (flow of air)
and the olfactory sense together. Since this circulating air gives us
physical stability, it is also connected to the earth or
physicality. (Refer to the Brihadaranyaka Verse 1.3.13.)
Beyond death, the faculty of vision, i.e., the eyes, merges into
aaditya (the divine sun) form of Consciousness, who has been
radiating the perceptible forms and the time forever; the faculty of
hearing merges into the dik, directions, where all forms that are
made by boundaries are no longer bounded. (Refer to the
Brihadaranyaka Verse 1.3.14.)
vaak, the faculty of speech, who merges into agni (as described
above), is active in our tongue. This tongue is ejecting the
articulated words, as well as the seat of taste. As we taste the foods
with the tongue, similarly, we taste the words by listening with our
ears to all those words that are uttered by the tongue. ap, the divine
water, tongue, the water in our ears, listening, and directions are all
related, all connected. Thus, when vaak merges into agni, the sense
of taste merges into divine water that supports the physicality and
the satiation of existence.
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This state of ever-new existence is contained in the nectar of
Consciousness, called sunavaama soma in the Veda. Here is a verse
in the Rik Veda, which is addressed to durgaa (durgaa strotra). This
hymn is on sunavam soma, or soma that has been pressed (su) as
new (nava). It is noteworthy that this is the first verse of the ninety-
nine (nava-navati) sukta (hymn) of the Rik Veda.
Rik Veda verse 1.99.1
jaatavedase sunavaama somam araatiiyataH ni dahaativedaH |
sa naH parShadati durgaaNi vishvaa naaveva sindhuM
duritaatyagniH || 1.99.1||
Meaning.
jaatavedase: for jaatavedas.
jaatavedas = jaata (to generate) + veda (to know)---who generates/
creates by knowing, and who knows what is generated/created.
(This is the property of Consciousness. Every action of
Consciousness is by knowing, and every result of action is
knowledge. This is why we listen to whatever we speak, and
whenever we speak, we listen to it.)
sunavaama: we press out new.
su = to press out; navaama = making new
somam-- soma (See section 24(x) for soma).
soma----saha oM; soma---saha umaa; Consciousness who is oM, the
origin of all words or origin of everything, and Consciousness who is
umaa, i.e. who provides the measure (maa) of u or ut, i.e., what is
up or above death, that Consciousness is flowing out as senses, as
consciousness, as life----this is soma.
araatii : unyielding
yataH : from where
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ni : completely
dahaati : burn
vedaH : those knowledge
sa : he
naH : us
parShadati : take over
durgaaNi : difficulties
vishvaa : all
naava : ship
iva (like)
sindhuM : ocean
duritaat (from all that keep us away from eternity;  duritaat >durita;
durita = dur +ita---what drives us away; all that causes difficulties
ati : across
agniH :  agni
We press out the new soma (soma that does not wither) for
jaatavedas; the knowledge that is unyielding, burn it to the
end.
He, agni, takes us over all the difficulties, like a ship (sailing)
across the ocean.
agni is called jaatavedas, because Consciousness or agni
(praaNa) creates itself and multiplies as the universe by knowing,
and whatever it becomes, it knows itself as that.
24(xiii). The month of aashvina in autumn and the twin deities
ashvin.
Autumn consists of two months, bhaadra, followed by aashvina.
The nava-raatri celebration and the worship of the goddess durga
take place during the month of aashvina. aashvina is the time or the
period related to the twin gods named ashvin. There are several
hymns in the Rik Veda containing verses on ashvin. The word
'ashvin' is related to the word 'ashva'. ahsva means the motion of
praaNa. (Refer to section 15 above.)
In every entity, this motion acts inward and outward. This aspect
of two-way motion, or the to-and-fro motion aspect of
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Consciousness, is its twin personalities called ashvin. We see their
presence in the form of inspiration and expiration in us. We are also
in a state of to-and-fro motion in our every activity. From the
external world, Consciousness is flowing in us, or we are being
stimulated with our senses by the external world, and accordingly,
we are reacting, throwing us back to the world.
The Ashvins (ashvin) are known as the divine equestrians and divine
doctors; they are the sons of the sun god. They always appear at
dawn; they always appear whenever Consciousness dawns on us as
any event or any perception. Consciousness, as the twin
ashvin, regulates the pulses that throb in every moment of an event,
every moment of our existence. The course of an action is guided by
these divine equestrians.
Here is a verse on ashvin in the Rik Veda:
dasraa yuvaakavaH sutaa naasatyaa
vRiktabarhiShaH|
aa yaataM rudravartanii || (Rik Veda Verse 1.3.3.)
We are explaining below the various words in this verse. (Ashvins
[ashvin] are also called 'naasatya' and 'dasraa'.)
(i) naasatya
naasatya = naas+atya. naas means naasaa, or the nose. The words
nas and naas, as a verb mean, 'to sound'. It is the sound from the
nose--- the sound associated with the flow of Consciousness/praaNa
or the divine air. Every articulation of a word, exclamation, or
sentence is an example of such sound.
'atya' means a 'courser', or a 'steed'. So, 'atya' means 'ashva' or
'praaNa'. Hence, naasatya means the twin-personality of
Consciousness or praaNa, who is running or circulating in us as our
respiration.

As they (naasatya/ashvin) regulate the flow of breathing, they can
cure any ailment and can rescue us from any crisis by regulating the
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flow of events. There are many tales in the Vedas, Puranas, and the
Mahabharata about the heroic and helpful feats of ashvin.
In the verse naasatyaa is the word with the vocative dual masculine
form of naasatya.
(ii) dasra.
They are also called dasra. dasra=da+sra.
As mentioned in the Brihadaranyaka Upanishad Verse 5.2.3, the
letter 'da' means the 'divine words'. 'prajaapati' (the one who rears
all those who are created), who is praaNa, pronounced 'da' three
times. da is a regulatory letter, and represents vaak or her consort
praaNa . (The word danta means the tooth, and this word begins
with the letter da. Teeth play a key role in articulation.)
dasra = da +sra > da +sraba (streaming, flowing). ashvin are there
in every stream of praaNa or kaala, in every flow of events,
regulating the pulses. They can bring in the life, soma, the healing
flow of Consciousness, wherever there is a dearth of the same.
In the verse, dasraa is vocative, and the plural case of dasra.
(iii) yuvaakavaH sutaa.
yuvaakavaH is the nominative plural case of the word yuvaaku.
yuvaakavaH means 'both of yours', 'belonging to both of you'.
sutaa is from the word suta. suta means what flows out or soma.
Ashvins (ashvin) are steering the flow of soma to create every
moment. The word sutaa is the nominative, plural case of the noun
(masculine) suta.
(iv) vRiktabarhiShaH---vRikta barhiShaH.
'vRikta' means 'separated' or 'isolated'. It carries an opposite
meaning to that of the word 'pRikta', which means 'mixed with,
mingled with'. It is from the root word 'vRik/vRij'. 'vRij' means 'to
shun, to renounce'.
barhiShaH is the singular genitive case of the word 'barhis' or
'barhiSh' in masculine form. Like grass grows in abundance, even in
hostile climates, similarly, Consciousness grows out of
Consciousness, outwardly in the most prolific way. This outward is
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called bahis. (The famous Vedic kusha grass is called barhis.)
Consciousness gets separated from Oneness and creates different or
isolated entities, moving outward from the origin. This outward
movement is necessary for the realization of creation; otherwise,
creation will not be stable, it will merge into origin as soon as it is
created. Thus, everything in the universe that we are perceiving is
the external formation of Consciousness and has materialized
through the divinity of Consciousness or through the countless divine
personalities of Consciousness. Every such entity is placed in the
cycle of existence by the circulating praaNa, appearing as cycles of
breathing, cycles of time, and the circular/periodic motions that we
observe in the universe. Thus, every such external entity is a seat
of the Ashvins (ashvin). Each entity is isolated and unique. This is
the implication of the word vRikta-barhiShaH.
vRikta-barhiShaH is a genitive singular masculine case.
(v) rudravartanii.
This word is made of two words----rudra and vartani (also vartanii).
We have described the deities named rudra in section 24(v) above.
The deities called rudra take us through our perceptions, i.e., they
determine and produce any perception that the perceiver is destined
to experience. ashvin drive the perception through the appropriate
course for the experience of the perceiver. vartani (vartanii) means a
course, a circuit. So, this verse has addressed the path as
rudravartanii, along which Ashvins (ashvin) are invoked to travel to
appear before the invokers.
(vi) aa yaataM--- come hither; ashvins are invoked to enter or move
in.
The two who are 'dasraa' and 'naasatya', are invoked to move
along the roads ('vartani') in which they steer all that are
coming out of 'rudra'; soma, the libations are offered---- the
libation that is the essence of Ashvins' co-joined duality
(yuvaakavaH) and intrinsic to Ashvins (ashvin), who are
divinely paired. They sit on vriktabarhiShaH , i.e. on the mat
made of split and scattered grasses----on every entity of the
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universe, the entities strewn, scattered all over. (Rik Veda,
Verse 1.3.3.)

25. The pre-winter (hemanta) and the winter (shishira).
The next season is hemanta, or the pre-winter. The word
'hemanta' has originated from the words 'him/hema' and 'anta'.
The word 'him' means 'cold' or 'snow', and also implies the season of
snow. 'him' is also an exclamatory sound, and conveys the sense of
'assurance, certainty'. The first response of praaNa or saama is
him/hiM or himkaara. This has been cited in many verses of
the Chandogya Upanishad. Thus, arousing, awakening is the spring,
or vasanta. In the Chandogya Upanishad, vasanta is the himkaara
among the seasons, the very first response confirming the presence
of praaNa, Consciousness, the beginning of a life cycle.
hemanta, the pre-winter, is confirming the end of this cycle.
'anta' means end. ('anta' also means what is inside or at the root.).
hemanta points out that winter is coming, a period when everyone
sleeps or merges into the Oneness, renouncing all activities.
One of the meanings of the word 'hema' is 'gold', as gold evokes
certainty, or 'him'. One of the meanings of the word 'hema' is 'gold',
as gold evokes certainty, or 'him'. Also, hema = he + ama (who is
without 'ma' or 'mRityu'; ama = praaNa—eternal Consciousness.)
'he' is a vocative particle, used to 'call', or 'address'. Thus,
'hemanta' is the time that confirms the presence of 'ama'. hemanta
and its culmination in shishira, or the winter, is the time, when
ama, or aditi, is worshipped. It is the time when many souls have
been enlightened by the grace of the Almighty Consciousness. aditi
is the mother of aaditya and the other deities. We have
mentioned aaditya earlier. We have explained that the twelve aaditya
as the twelve months who are carrying us to Oneness along the path
of evolution. The journey ends up in aditi, where all diti, or duality,
vanishes.
These two seasons, i.e., pre-winter and winter, are related to the
fifth nectar. In the Chandogya Upanishad, Verse 3.10.1, it is
mentioned that the fifth nectar is drunk by the deities called
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'saadhya' by the mouth, who is 'brahman'. The fifth nectar effuses
from Consciousness from its form that emerges as the fifth and sixth
seasons (hemanta and shishira).
25(i). The deities called saadhya.
The deities named saadhya drink the fifth nectar that is associated
with the fifth season named hemanta (pre-winter). Mother aditi is
specifically related to the sixth season named shishira
(winter). saadhya drink the nectar through the mouth called
brahman (brahma). Consciousness is called brahman because
everything that exists or that does not exist is included within
Consciousness. (We have explained the word brahma/brahman in
Section 8 above.)
The word saadhya means something that can be owned or
conquered. It is from the root word saadh; saadh means 'to obtain',
'to win', 'to gain'. In the present context, saadhya is that divine
personality of Consciousness or a deity who is to be propitiated by
his/her seeker/worshipper; one has to propitiate or put effort into
seeking them.
The efforts to attain salvation, the efforts to attain divinity, become
effortless as we start identifying ourselves with the Universal
Consciousness. The effort to find my origin is itself a form of
Consciousness. W e seek our origin in Consciousness, and our origin
is Consciousness, and Consciousness drives us into everything. This
knowledge drives us to a state where we effortlessly achieve what
we desire. So, this is the mystery of saadhya---to win without effort.
But in the true sense, it is not winning: it is merging into the
supreme state of Consciousness, or brahma. As long as there is a
pursuer and there is a goal to pursue, i.e., as long as the two are
different, then the pursuer has to win the goal or reach the goal.
But, when everything is known as Consciousness, the goal seeker
finds itself already in the goal. It is for this reason it is mentioned in
the Rik Veda that the deities perform the sacrifice by the sacrifice,
i.e., by the sacrifice that is already happening in the universe by the
regulation of Consciousness. Sacrifice is yaj~na in Sanskrit. yaj~na
= ya + j~na. ya = yamana= regulation. j~na = immutable soul,
who is behind every knowledge/perception, i.e., behind j~naana.
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Consciousness is the Soul or j~na, and everything is the knowledge
(j~aana) of j~na. j~aana = j~na +ana (praaNa). Consciousness is
knowing, and that is ana or praaNa, and at the same time remains
immutable, unchanged as j~na or the Soul. The 'self' is an assertion
of j~na and is a part of ana.
So, my effort to find my soul (j~na) is also a form of j~na or
j~aana; my efforts are created by Consciousness and forms of
Consciousness. So, knowing this, the effort becomes effortless,
because the effort itself is the One whom we have been searching
for. This is mentioned in the Rik Veda as : yaj~nena yaj~nam
ayajanta devaaH-----The deities performed the sacrifice by the
sacrifice. We are quoting verse 1.164.50 of the Rik Veda:
yaj~nena yaj~nam ayajanta devaastaani
dharmaaNi prathamaanyaasan| te ha naakam
mahimaanaH sachanta yatra puurve saadhyaaH
santi devaaH|| (Rik Veda 1.164.50.)
Meaning.
yaj~nena (by yaj~na/by sacrifice) yaj~nam
(sacrifice) ayajanta (performed the sacrifice
/performed yaj~na) devaaH (the deities) taani
(such) dharmaaṇi (practices) prathamaani (in the
beginning) aasan (existed).
te (They) ha (indeed) naakam (in the heaven)
mahimaanaH (the great ones) sachanta (gather)
yatra (where) puurve (earlier) saadhyaaH
(conquerable) santi (are) devaaH (the deities).
Consolidated meaning.
By the sacrifice, the deities performed the
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sacrifice, and such practices existed in the
beginning.
They are indeed the great ones who gather in heaven, where
earlier the deities existed as saadhya (to be propitiated). (Rik
Veda Verse 1.164.50).
The above verse implies that when the enlightened souls realize that
the divinity is a form of brahma(brahman)* or the Soul, then divinity
no longer remains a subject to be propitiated, and they
merge effortlessly into divinity, which is the eternal form of the Soul.
So, the divinity that initially appeared to be saadhya (yatra puurve
saadhyaaH santi devaaH), or 'to be propitiated,' no longer remains
so; one merges into it effortlessly.
(*pra~njaanam brahma----Knowledge is brahma----
Refer to the Aitareya Upanishad, Chapter 3.)
25(ii). aditi, indra and shishira (winter).
Winter is the season that bestows salvation, and when the
enlightened soul realizes the Oneness of Consciousness. We have
mentioned earlier that this season is related to voyam/aakaash/void
aspect of Consciousness.
So, aditi, the mother goddess, and her beloved son, indra, are
worshipped during this season of shishira (winter). aditi and indra
are the Isis and Horus of Egypt; the mother goddess was also
worshipped in the Indus Valley Civilization. Consciousness, who is
brahma, is also experiencing or seeing the universe that it has
created out of itself. This aspect of Consciousness who is
experiencing or observing the universe, is the universal observer
called indra. indra means 'idam (it) dra (draShTRi---observer)----the
one who is the observer of all'.
26. The time (kaala), direction (dik), and space (desha).
A direction is called dik in Sanskrit. By directions or by directives of
Consciousness, our destiny, i.e., the consequent destination, is
determined. Time is the result of the action of the desire of
Consciousness. This desire determines our passage through time to
the destination, or this direction determines the destiny. When we
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reach the destination, i.e., when the results of the action out of the
desire of Consciousness are completed, then the specific period is
over. Thus, the particular direction we are led to, decides our state,
which is achieved by the action of time. This achieving state is the
formation of 'space'. Space is called 'desha'-----materialized
state. This means a materialized or physical state is held by
directives or directions.
27. The time that keeps us awake----aaditya (the sun) and gRihapati
agni (agni---the lord of the house.)
There are three forms of agni, or the 'self-initiating Consciousness'
or praaNa. Consciousness is called svayam-prakaasha, i.e., the one
who manifests oneself by oneself; in this manifestation, everything
else is also manifested, because 'everything else' is also
Consciousness who is One, and there is no one else.
As explained before, agni leads all actions. 'agni' = 'ag' (in
front/agra) + 'ni' (nii---leads). agni is also called praaNa-agni.
The domain in which we remain awake is regulated by gRihapati
agni. gRihapati means the one who is the head of a family or the one
who rules the home (gRiha).
gRiha means 'home' or 'house'. gRiha is from the root word
grih, which means 'seizing'. The w ay the divinity seizes me, that's
how I am, my body, my home.
It is mentioned in the Chandogya Upanishad (Verse 4.1.11), that
(i) pRithivii (the earth/physical universe), (ii) agni
(fire/spirit/Consciousness whose body is the earth), (iii) anna (food,
nature; the forms of ana or praaNa that sustain life), and
(iv) aaditya (aaditya/the sun) are the four aspects of gRihapati
agni. It is further mentioned in the Chandogya Upanishad that the
being in the sun (aaditya) is gRihapati agni: we are seized by the
sun.
Corresponding to the three agnis, we experience our three kinds of
existence: the waking state (jaagrata-paada), the state of dreaming
(svapna-paada), and the state of (deep) sleep (suShupti-paada).
This has been mentioned in the Manduka Upanishad.
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The waking state (jaagrata-paada) has been mentioned as the
aspect of Consciousness called bahiH (outward) pra~jna (conscious).
It is the state in which the external orientation prevails over us. In
this state, the Soul or Consciousness is said to be sthuula bhuk.
'sthuula' means 'gross', 'physical'; 'bhuk' (bhoktRi = experiencer,
eater). We wake up from our sleep and get attached to this physical
world, remaining externally oriented and active. This is happening by
the aspect of Consciousness called jaagrata paada.
Alternating days and nights characterize the 'time' of this
domain. The alternate day-night cycles are called aho-raatro in
the Vedic term. In modern medical science, this aho-raatro cycle
present within us is called the 'circadian cycle', which is a
physiological process that controls our sleep-wake patterns and
other functions of the body. As per modern science, our eyes play
crucial roles that regulate circadian rhythms, and conversely,
the circadian rhythms influence various functions of our eyes and the
development of ocular health.
This rhythm is reflected in the blinking of our eyes. The diurnal
motion of the earth, or the spin of the Earth around its axis, creates
the alternating days and nights. The action of Consciousness that
has made the earth spin is also in us as the breathing cycles
consisting of inhalation and exhalation, creating our stability in the
body. This divine/vital air is called the apaana. What has kept us
attached to our physical state is the earth or the apaana, and this
has been mentioned in Verse 3.8 of the Prashnopanishad.
As mentioned, gRihapati agni has four domains or four aspects by
which we are being regulated in our state of awakeness. The sun
(aaditya) and the earth (pRithivii) are the two of them. Our sense of
reality is being generated from the sun, and this is primarily
established in our eyes. So, what we see, we believe. Seeing is the
essence of realization. (See verses 2.3.4 and 5.5.2 of the
Brihadaranyaka Upanishad.)
Our body and the earth are the same. The word pRithivii means the
earth, the body, as well as the physical universe. pRithivii means the
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domain where pRithak, or isolated existence, has been realized.
28. The time when we dream and the moon.
The second state of existence that we experience is the state of
dream; during the dream, we experience the physical universe
without being awake. We experience the physicality/reality within,
though our organs are not externally activated during the dream.
Dream is called svapna = svayam aapnoti (gets)--- getting in the
self only, getting in the soul only, is the state of dreaming. (Refer to
the Brihadaranyaka Upanishad verse 4.3.7 and the subsequent
verses.)
The domain of dream (svapna) lies between the domain of the
wakeful state, when we are physically active with the external world
(jaagrata), and the domain of inactivity or the resting, when we are
in deep sleep (suShupti). This region of the dream is called
saMdhya/saMdhi (junction) sthaanam (station/place), the place of
junction. (Refer to the Brihadaranyaka Upanishad verse 4.3.9.)
So, this is the domain called antariikSha. antariikSha is the place
where all iikShaNa, i.e., seeing or experiencing, happens within. In
our planetary system, our terrestrial time, or the time when we are
physically active, is governed by the sun (aaditya). Similarly, the
luminous center that governs the 'time' or the regulation
of antariikSha, appears as the moon (chandramaa/chandra/soma) in
our external sky, as a part of our planetary system.
Consciousness, who dominates over antariikSha, or the realm of
dream, is called anvaahaaryapachana agni. anvaahaaryapachana =
anva (following) + aahaarya (foods to be eaten) + pachana
(digestion; pach = to digest/to assimilate). So, anvaahaaryapachana
agni means Consciousness by whom the assimilation of foods
happens; it also means all the senses and perceptions that we know
or perceive get merged with us by Consciousness, who
is anvaahaaryapachana agni. What gets merged with us, or what is
digested by us, that builds us, constitutes us. We feel joy, pain,
happiness, and sorrow by the regulation of this agni. This agni (self-
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manifesting Consciousness/svayam-prakaash), is also known as
dakShiNa (southern)-agni. The consequence of our activities, which
we go through when we are awake (during jaagrata paada), is
determined by the regulation of dakShiNa (southern)-agni.
dakShiNa (southern)-agni moulds us as per our activities in the
domain of gRihapati-agni. Conversely, dakShiNa (southern)-
agni decides what the activities will be when we will be in the
domain of gRihapati-agni or when we will be awakened, so that such
activities transform us as desired by Consciousness for our evolution.
Thus, our destiny is made in the lunar domain.
Since the dream is the domain of dakShiNa (southern)-agni, during
the dream, we go through the purification or development
processes; the dream refines our instincts.
anvaahaaryapachana agni/dakShiNa (southern)-agni has four
domains or four aspects, and they are ap (the divine water), dik (dik
=direction; disho/dishaH [nominative,
plural] =directions), nakShatra
(star/constellation; nakShatraaNi---stars/constellations ), and
chandramaa (the moon). (Refer to the Chandogya Upanishad Verse
4.12.1).
The form of gRihapati-agni called pRithivii (physical
world) corresponds to the form called ap (divine
water) of dakShiNa (southern)-agni. The oceans surrounding the
landmass of the earth, the water bag that makes our home within
the mother's womb, water borne in the clouds, and frozen in the
glaciers are all parts of this divine ap.
We have mentioned earlier, in Section 24(vii) above, that
Consciousness, who is present in the external world as water
or ap, is the same one who is present in an individual as seminal
fluid or as fluid in females related to sexuality and conception. Our
birth-death-rebirth cycles are directly controlled by the lunar field.
29. Ear, water (liquid), hearing, and sense of direction (balance).
dik means a direction. As explained in Section 26 above, a shape or
a defined state breaks up into directions. When we perceive anything
in the external, that perception becomes sounds or words within us.
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The physical ear, by which we hear, contains liquid/water (ap), and
that liquid plays a crucial role in our hearing process; it also senses
our body position to enable us to maintain equilibrium. (Refer to
<https://my.clevelandclinic.org/health/body/endolymph>)
30. Dream, chandrama (moon) and the land of divine fathers. Death
and rebirth cycles.
We have mentioned earlier that during the dream, we go through a
refinement process, and our instincts get refined.
A verse in the Brihadaranyaka Upanishad says that our Soul keeps
looking at us when we dream-----svapenena (by leading into
dream) shariiram (the body) abhiprahatya (killing/making
immobile) asuptaH (the One who never sleeps) suptaan (at the
one who is asleep) abhichaakshiitii (keeps looking)----- The one
who never sleeps and keeps looking at the sleeping one while
making the body immobile. (Quoted from Verse 4.3.11 of the
Brihadaranyaka Upanishad.). The immutable Soul, who also
regulates everyone, takes us into the state of dream and keeps
observing us.
In another verse (4.3.9 of the Brihadaranyka Upanishad), it is said
that the self-illuminated (svayamjyoti) Soul, while in the domain of
dream, which is the junction of the state of awakening and that of
deep sleep (suShupti), observes both the domains (the domain of
sleep and the domain of awakeness). The state of deep sleep is the
state of joy and oneness----it is the state of finding everything in the
Soul. (Refer to Verse 4.3.9 of the Brihadaranyaka Upanishad.) It is
further mentioned in this verse that we have two abodes, and the
place of dreams is the junction of these two abodes. We are quoting
below a part from V erse 4.3.9 of the Brihadaranyaka Upanishad:
tasya vaa etasya (that this) puruShasya (entity's) dve eva (these
two) sthaane (stations/abodes) bhavataH (exist) —idaṃ cha (this
one and) paraloka (beyond this place) sthaanaM cha (the abode) ;
sandhyaM (the junction) tRtiiyaM (the third) svapnasthaanaM
(the place of dream); tasmin (in that) sandhye (junction) sthaane
(place) tiShThan (by staying) ete (these) ubhe (two) sthaane
(places) pashyati (sees)—idaM cha (this
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place) paralokasthaanaM cha (and the place beyond)--- That this
entity's (Soul's) these two places exist --- this one (the
physical world) and the one beyond this place; the junction is
third--the place of dream; while staying in that place of
junction, the entity (the Soul) looks at both the places---this
place and the place beyond.
paralokasthaana means the place beyond, and it also means the
superior place. In this verse paralokasthaana means the place where
we sleep without dreaming, the region of deep sleep. Sleep is the
place where everything is transformed into Oneness, and this is the
place of rejoicing. (Refer to verses 4.3.21 through 4.3.33 of the
Brihadaranyaka Upanishad.)
So, at the junction, which is the realm of dream, the Soul looks at
our 'present' condition or at our state of development, i.e., how
much we are developed when we are awake, our disposition in the
state of physical domain, or the domain where we live with our
realization. The Soul compares (abhichaakashiiti) this state of
physical existence (idam), with the supreme state
(paralokasthaana). This junction or middle place is the domain
where we are processed. This is the domain of cooking. The word
pachana means 'cooking' and also 'assimilation'. Refer to the term
"anva-ahaarya-pachana agni" we mentioned earlier; in this
word, pachana means both cooking and assimilation. Thus, we go
through a refining and rectification process in the domain of dreams.
In the macro-world, this domain is called antariikSha and is
dominated by the lunar aspect of Consciousness, or
chandramaa. The abode of the divine father is a part of
the antariikSha. We on the earth are born through the divine fathers
who are bearing the fatherhood of the divinity. There are seven*
divine fathers, and in our births and rebirths, we inherit our
characters from the divine fathers, and accordingly, we enter into
the body of the father on the earth. This entry into the father's body
on the earth is considered conception. (Refer to the Aitareya
Upanishad, verse 2.1.1).
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(* Seven is a number that represents 'consolidation'. 'Seven =
'sapta' = 'saha (along with) 'aapta (gained/acquired)'; so, 'seven
divine fathers' means whoever may be my progenitor in any birth
during the birth-death cycles, that progenitor belongs to these
seven divine fathers.)
In various Upanishads, the journey after death and the process of
rebirth have been narrated. From these narrations, we learn that the
transitions from earthly life to the life bey ond are elaborate and
multifaceted. It also mentions that such narration does not apply to
species like insects who are not adequately evolved; they go through
rapid and short cycles of death and rebirth.
The developed species, like we the human beings, after death, i.e.,
after getting detached from the earth's field, enter the lunar field or
chandramaa (chandra). chandramaa acts like a gate. Those who are
enlightened, and have attained self-realization (aatmaj~na), travel
to higher domains after leaving chandramaa.
Those who have not reached the state of self-realization cannot go
beyond chandramaa (chandra). They live in different worlds within
the domain of the lunar field, and then again return to the earth;
they are compelled to return, and they are subjected to compulsory
cycles of birth-death-rebirth. The enlightened ones are not subjected
to compulsion or cannot be compelled, as they have attained self-
realization; they can return to the physicality and depart from the
physical world as they wish. (Refer to the fifth chapter, tenth part of
the Chandogya Upanishad.)
For us, who are not so enlightened and who undergo the compulsory
cycles of birth-death-rebirth, the following is a brief description of
the transition to the lunar domain after death: atha (Now) ya ime
(all these) graama (in their abode) iShTaa (pursuing goals) puurte
(fulfilling desires) dattam (contributing to others) iti upasate
(worship/practice/live) te (they) dhumam (into the smoke
form) abhisaMbhavanti (get transformed) dhuumaad (from the
smoke form) raatriM (into the domain of night) raatreH (from the
domain of night) aparapakSham (the domain of waning moon)
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aparapakShaad (from the domain of waning moon) yaan (those
which) ShaD (six) dakShiNaa (southward) eti (moves) maasaaM
(months) taan (them/those) na (not) aete (they) saMvatsaram
(year; domain of complete cycle) abhipraapnuvanti (get
it). (Chandogya Upanishad Verse 5.10.3.)
maasebhyaH (from the domain of months/from the domain of six
months) pitRilokaM (to the abode of the divine fathers) pitRi
lokaat (from the domain of the divine fathers) aakaasham (to the
firmament) aakaashaat (from the firmament) chandramasam (to
the moon/ lunar center) eSha (he is) somo (soma) raajaa (who is
shinning; king) tat (he is) devaanaam (the deities') annaM
(food) taM (that; the food that) devaa (deities) bhakShayanti
(eat). (Chandogya Upanishad Verse 5.10.4.)
Consolidated meaning.
Now all these, who in their abode live by pursuing goals,
fulfilling desires, contributing to others, they get transformed
into the smoke form; from the smoke form, (they transit) into
the domain of night; from the domain of night (they transit
into) the domain of the waning moon; from the domain of
waning moon, they get those six months that are
southward*; they do not get the domain of the complete
cycle (year/saMvatsara).
From the domain of six months (they transit) to the abode of
the divine fathers; from the abode of the divine fathers (they
transit) to the firmament; from the firmament (they
transit) to the moon/lunar center; this is soma who is
shinning (soma the king), (and) he is the deities' food, the
food that deities eat.
(Chandogya Upanishad Verse 5.10.3, 5.10.4.)
(* 'months that are southward' means the duration or the period
when the southern directive of Consciousness, or the regulation by
the lord yama [the deity of death], is administered.)
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After getting detached from the body or the earth, we assume a
smoky form, which is almost like a silhouette. Smoke means not
properly kindled, not properly self-ignited; this is because the
knowledge of the Soul, who is at the root of the self, is still
incomplete.
From the smoke form, it enters into the domain of night
(raatri/raatrii). The night is the domain or the time that belongs to
chandramaa/dakShiNa-agni or the lunar aspect of the
Consciousness. raatri is from the verb raa; raa means to 'bestow',
raa is also connected to the verb ram, meaning the time of resting
and rejoicing. It is the time when we are put at rest; Consciousness
as dakShiNa-agni acts on us for further processing, for further
refinement. Here, within the territory of raatri, we enter into that
regulation or domain of chandramaa, which we experience as the
'waning phase of the moon'. This decaying phase or time reduces
our earthly impressions, which we carry with us after leaving the
body.Then we are driven into those six months that mo ve
southward, i.e., we enter into the sphere of the regulations
(yamana) by Consciousness. This is the domain of the lord of death,
called yama. yama, the deity of death, is the one who masks the
immutable, immortal soul. We become inquisitive about eternity,
about our immortal aspect, because we are driven by yama. The fear
of death or the uncertainty of existence, and the sense of triviality
and inaneness that we experience due to not knowing our eternal
form, are parts of the regulations of yama that impel us to quest for
immortality. yama is celebrated for the sermons he delivered on
eternity of the Soul, and they are recorded in the book of
Kathopanishad.
We undergo both suffering and joy in this domain, and our instincts
are modified/refined to steer us along the path of evolution. Then we
enter the domains of higher levels of Consciousness---the abode of
the divine fathers, the firmament, and the abode of chandramaa. As
we move up in these higher domains, we experience perceptions not
known in the mortal world, but we, being unaware of our eternal
soul, become more and more dream y; our abilities to perceive as in
the state of waking (on the earth) become feebler. However, we are
the shines of Consciousness, or forms of Consciousness, and our
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lunar-transformed forms (soma-forms/ forms in soma are enjoyed
by the deities; this is why it has been stated: eSha (he
is) somo raajaa (king soma) tat (that) devaanaam annaM (food
of the deities) taM (that) devaa (the deities) bhakShayanti (eat)--
--he is soma the shining king; he is the food of the deities, the
food that deities eat.
Our stay or living in the lunar realm is our time in those higher
planes. The consumption of this time is a sacrifice to the deities, and
it is their food.
30(i).chandramaa (chandra) and pitRiloka (the abode of divine
fathers).
pitRiloka or the abode of the divine father (pitRi), is part of
chandraloka or the lunar domain. Whatever instincts we have, we
get them from this sphere of Consciousness called the pitRiloka. An
instinct is called saMskaara. Like the gravitational force of the moon
is always acting on the water bodies, creating ebbs and tides,
similarly, the divine mind, or the moon, is always acting on our
minds, creating our waxing determinations and waning
withdrawals, and we are being formed and reformed every moment;
from, this our instincts are created and modified.
'saMskaara'='sam/saM' (thorough, proper) + 'kaara' (act/action).
Thus, our instincts, or saMskara are created from the act of the
divine mind.
We have earlier mentioned that our instincts are refined during the
dream, and we have also mentioned that the dream belongs to the
lunar domain and the part of antariikSha, or the inner space; the
abode of the divine fathers exists in the lunar domain.This is
corroborated by a mention in verse 2.3.5 of the Kathopanishad,
where it is said, "yathaa (as) svapne (in the dream) tathaa
(similarly/so) pitRiloke (in the abode of the divine fathers)"----as
in the dream, so in the abode of the divine Fathers.
30(ii) Return to the earth.
We return from chandramaa for the rebirth using the same way that
we traveled while going to chandramaa. Thus, it is said, in the next
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verse (Chandogya Upanishad Verse 5.10.5 and 5.10.6 ): tasmin
(there) yavaat (as long as) sampaatam (spending the
time/duration) uShitvaa (staying) atha (then) etam eva (this)
adhvaanaM (path) punaH (again) nivartante (traverse)
yathaa (as) itam (departed; departed from the earth) aakaashad
(from the firmament) vaayum (into the air) vaayuH bhuutvaa
(after becoming vaayu/air) dhuuma bhavati (becomes
dhuuma/smoke) dhuuma bhuutvaa (after
becoming dhuuma/smoke) abhraM bhavati [become abhra/ air
carrying water; abhra= ap (water) +bHri (to bear, to carry)]
abhraM bhuutvaa (after becoming abhra/air bearing
water) megho bhavati (become megha/become cloud that
rain) megho bhutva (after becoming megha/ after becoming cloud
that rain) pravarShati (it rains) ta (te--they) iha (here; on the
earth) vriihi yavaa (grains of rice and barley) oShadhi (the
herb) vanaspatayaH (fruit-bearing trees) tila maaShaa (seasame
and bean seeds) iti jaayanteH (are generated) ataH (from this) vai
khalu (indeed) duH (very difficult) niShprapataraM (exiting) yaH
yaH hi (whoever) annam (food) atti (eats) yaH retaH (semen)
si~nchati (ejaculates) tad bhuuya eva (assuming their form;
assuming a form similar to it) bhavati (is born).
Consolidated meaning of the Chandogya verses 5.10.5 and 5.10.6.
After staying there, spending the duration as long as
required, they again traverse (retrace) the path along which
they departed (while leaving the earth): from the firmament,
they enter into the air; after becoming air, next they become
the smoke; after becoming smoke, next they become the air
bearing water; after becoming the air bearing water they
become the cloud that rains; after becoming the cloud that
rains, it rains; they are generated here (on the earth)
as grains of rice and barley, as the herbs, as the fruit-bearing
trees, as the sesame and bean seeds ; indeed, it is very
difficult to exit from this state.
Whoever eats food and ejaculates semen, the soul is born
(reborn), assuming its form (assuming a form similar to the
progenitor). (Chandogya verses 5.10.5 and 5.10.6.)
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The travel of the departed soul described above is known as
pitRiyaana or the 'journey to the fathers'.
30(iii). Enlightened souls going beyond chandramaa.
We are quoting below the two verses from Chandogya
Upanishad (Verse 5.10.1.) that describe the travel of the enlightened
souls (aatmaj~na) to the divinity.
tad (they) ya (who) itthaM (are like this) viduH (know; know
agni/praaNa) ye cha imeH (and all these) araNye (in the
forest) shraddhaa (with faith) tapa (with austerity) iti upaasate
(worship) teH (they) archiSham (rays) abhisaMbhavanti
(become/go into) archiShaH (from the rays) ahaH (into the day)
ahna (from the day) (into the) aapuuryamaaNa
(waxing) pakSham (period [of moon]) aapuuryamaaNapakShaad
(from the waxing period of moon) (into) yaan (those) ShaD (six)
uda~N~Neti ([the sun] travels northward) maasaaM (months)
taan (those)----They who know like this (those who know the
divine fire/praaNa), and all those in the forest (araNya) who
worship with faith and with austerity, enter into the (domain
of) rays (archi--illumination out of praise; arch = to shine, to
honour), from the (domain of) rays (enter) into the (domain
of) day, from the (domain of day enter) into the (domain of
the period of) waxing moon, from the (domain of the period
of) into the (domain of) those six months (when the sun)
travels northward. (Chandogya Upanishad Verse 5.10.1.)
(Chandogya Upanishad Verse 5.10.2.)
saMvatsaraad (From the domain of those six months when the sun
travels northward) (they enter into) aadityam (domain of the
sun) aadityaat (from the solar domain) chandramasaM (into the
lunar domain) chandramaso (from the lunar domain) vidyutaM
(thunder/ into the supreme state) tat (that) puruShaH (being is)
amaanavaH (a [non] maanavaH [human]; amaa [beyond
measure/beyond definition] navaH [new; ever new]) sa (he/that
being) enaan (these; these enlightened souls) brahma (to
brahma/brahman; to the Soul inflating and superseding everyone)
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gamayati (leads to) eSha (this is) deva (deity/divinity) yaanaH
(journey) panthaa (path) iti (iti = end of the statement) -----From
the domain of those six months when the sun
travels northward, they enter into the domain of complete
year (saMvatsara), from the domain of complete year
they enter into the domain of the sun (aaditya), from the
solar domain they enter into the lunar
domain (chandramaa) , from the lunar domain they enter
into the supreme state (vidyuta/thunder); that being who is
a non-human (amaanava), who cannot be described by a
definition(amaa), and ever new (nava), he (that
being) leads these enlightened souls to brahma (to the Soul
who is all); this is the path for 'devayaana' (for journey to
divinity). (Chandogya Upanishad Verse 5.10.2.)
30(iv). saMvatsara, uttaraayaNa, dakShinaayaNa, devayaana,
pitRiyaana, vidyut (thunder/lightning).
A few terms in the above-quoted four verses from the Chandogya
Upanishad probably need further citing for clarity.
The regulation that acts on the transition of the enlightened souls
after death creates the consequent motion or transition to the
divinity, and it surfaces in the form of a major event, which is the
travel of the sun from the southward to the northward. This is also
known as uttaraayana----uttara (north) + ayana (motion, travel).
One of the meanings of uttara is 'crossing over' in addition to the
meanings 'north' and 'answer'.
It is not that the deserving person who takes the northern motion or
devayaana (course to divinity) has to wait for the terrestrial time
untill the northward motion of the sun will start. The regulations are
always in effect, and whatever regulation is applicable to one, the
one gets into it automatically. So, the same is true for the departing
souls who take pitRiyaana or who cannot go beyond the lunar
domain and return under compulsion to be reborn in the physical
state.
One day in the divinity is our six months, when aaditya, or the sun-
god, tends northwards, and one night is our six
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months when aaditya tends southwards.
Similarly, one day in the domain of the divine fathers (pitRiloka) is a
half lunar month of ours, and one night there is the other half of a
lunar month.
The desire (kaama/kaala) of Consciousness creates the inclination or
the tendencies of Consciousness; this is inclination or direction; this
creates directives that rule the space or event created out of the
desire or kaama/kaala. This creation is the creation of the space and
associated time. Thus are created the sun, moon, the seasons,
cycles, periods, etc.
It is mentioned in the quoted verses that those who travel
southwards don't get into the 'domain of the year' called
saMvatsara. saMvatsara = sam +vatsara. vatsara means ' a year', or
Consciousness personified as a year. vatsa means a yearling, an
offspring. vatsara means a complete cycle of rearing a vatsa. sam
means 'sameness'. 'proper', 'full or complete'. So, saMvatsara means
the action of Consciousness by which Consciousness is duly bringing
the sameness (Oneness) in us, so we know we are the same as the
Consciousness who is eternal and everything. We have already
mentioned this while explaining the word aaditya in Section 19
above.
From saMvatsara they enter into the domain of the moon or the
domain of Consciousness called chandramaa. chandramaa
(chandra) has been mentioned as the gateway to heaven. Those who
have not experienced the 'immortal Soul', return from chandramaa
to be reborn in the physical world.But the enlightened souls enter
into the domain of Consciousness called 'vidyut' (thunder). The word
'vidyut' generally stands for 'thunder' or 'electricity'. But
etymologically, 'vidyut' means 'ut' or the supreme state of 'vid', i.e.,
'knowledge' or 'existence'. So, 'vidyut' means the supreme state of
existence or the supreme state of Consciousness. The word 'vidyut'
is also related to two more verbs, (i) 'bid' meaning to cleave, or to
split, and (ii) 'do' meaning to sever or to split.
Thus, in the Brihadaranyaka Upanishad (Verse 5.7.1), the following
has been stated about vidyut:
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vidyut (vidyut) brahma iti (is brahma) aahuH (said)--- It is said :
vidyut is brahma
vidaanaat (since it severs) vidyut (so vidyut)---since it
severs so vidyut
vidyati (severs) enaM (it) paapmano (from the sins) ya (who)
evaṃ (like) veda (knows) vidyut brahma (vidyut is brahma) iti---
-(vidyati) severs it (the one) from the sins (from the death) the one
who knows that vidyut is brahma
vidyut hi eva (indeed) brahma----vidyut indeed is brahma
Meaning.
It is said : vidyut is brahma (the supreme Soul superseding
all).
Since it severs (from the sin/death), so it is (called) vidyut.
(The one) who knows that vidyut is brahma (vidyut) severs
the one from the sins (from the death); vidyut indeed
is brahma. (Brihadaranyaka Upanishad Verse 5.7.1)
In the Upanishads, the word 'sin' or 'paapa' is synonymous with the
word 'death', as any act of sin diverts one from the path to
immortality and delays the progress toward attaining it.
Another meaning of 'vidyut' is 'vi+dyut'. 'dyut' means to shine, to
irradiate, to illuminate. 'vi' means 'specific'. In the state of our
supreme form (vidyut), we are illuminated with our specific divine
appearances; each such appearance or form is a unique formation,
representing a specific glory of Consciousness.
30(v).The word amaanava.
As mentioned in verse 5.10.2 of the Chandogya Upanishad, quoted
above, the final transition to brahma, who is all and supersedes all,
happens by a being termed as amaanava. The word
'amaanava' means a (not) maanava (man; human)----who is not
human. The word 'maanava' means anyone who has descended from
manu. The word 'manu' means a being made of mind or mana
(manas), and humans are from manu. mana, or manas, means
'mind'. mana means that aspect of Consciousness where maana, or
measurement, is enabled. The measurable universe is part of our
mind or mana. So, amaanava means the one who is not maanava,
not a man, not a human, but the one who is bey ond the mind.
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Here is a part quoted from a verse of the Taittariya Upanishad
(brahmaananada vallii, 9th anuvaak, Verse 1) : yato (from
where) vaacho (the words) nivartante (return) |
apraapya (without getting) manasaa saha (along with the mind)|
aanandaM (bliss) brahmaNo (of brahmaa) vidvaan
(experiencing)|
na bibheti (does not fear) (anyone) kutashchana (from anywhere)
iti ------
From where the words return along with the mind
Without getting!
Experiencing (that) bliss of brahma
Does not fear anyone, wherever!
There is another meaning of the word 'amaanava'. The word
'amaa' implies to 'amaavaasyaa', or the 'new moon'.
The word 'nava' means 'new'. In English, amaavaasyaa is called 'new
moon'. The effusing soma, the streaming Consciousness, is flooding
antariiKsha, where chandramaa or soma raaja is reigning. At one
end, Consciousness is amaa, i.e., a (without) maa (measure), and
from that unmeasurable form, Consciousness is unfolding its
crescent forms leading to completeness (full moon). This period, or
this aspect of eternity, is known as aapuurya-maana-pakSha, or the
period of the waxing moon. This period, what we perceive in our
physical world as a fortnight, is in reality the unending manifestation
of Consciousness, or ama/amaa, in ever-new forms. Ever-new (nitya
naveena) means no withering, no death. At one end, Consciousness
is ever-new, and at the other end, Consciousness is amaa, i.e.,
beyond measure, always present as ever-old (chira puraatana).
30(vi). The word archi.
We have mentioned before that the enlightened souls, after leaving
the body or the physicality, enter first into archi. (Refer to Section
30(iii) above.)
archi generally means 'ray' or 'flame'. Etymologically, the word archi
is from the root word 'Rich'. The perceptible universe, which we are
observing, is the visible form of Consciousness. Each form that we
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perceive belongs to a personified form of Consciousness. This is
called Rik; Rik means what is Ri or dynamic, and ka or colourful. (ka
is the first consonant, or vya~njana [manifesting] varNa [colour,
alphabet].
So, this perceptible universe is Rik. It is also called Rik veda,
because by knowing (veda) Consciousness has become Rik. The
sacred book called Rik veda contains the descriptions of those sages
who knew the physicality as Rik.
Any activity in Consciousness is an act of 'knowing'. If you know this,
then every object existing in the external world becomes a living
personality of eternal Consciousness, and each such personality is a
Rik. This perceived Rik in you is called archi, because it is shining
within you as a perception, as a knowledge, keeping you
conscious. The syllable ch(a) means chayana or collection. Every
object, every Rik we collect as Rich within us while perceiving the
external world, and it shines as archi within us.
So, the wise soul, who knows the veda, enters into archi. All that is
physicality becomes archi, the shining forms of Consciousness in
him/her.
30(vii). The queen archi and the king pRithu. Rik and saama.
itihaasa (history) and puuraNa (mythology). kavya---the oblation to
the fathers. The three Vedas, the three Abodes and the three Beings.
pRithu was a king who ruled pRithihvii (the earth/physical world),
and archi was his wife. They are mentioned in Hindu myths. As
mentioned before, the immutable Soul, as praaNa, is embodied by
his consort or faculty vaak in every form. Thus, archi is vaak, and
vaak is said to be pRithivii. Also, Rik veda is identified with pRithivii
(the earth).
Here are a few quotes from Upanishads:
(i) Chandogya Verse 1.6.1
iyam (this; this earth) evaH Rig (is Rik) agniH (agni is) saama
(saama) tad (that) etad (this) etasyaam Richi (in/on this Rik)
adhi (on) aaDuuhaM (mounted seated/resides in) saama
(saama) tasmaad (this is why) Richyi adhyuuDhaM saama
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(saama who is residing in Rik) giiyata (is sung) iyam (this/the
earth/ the reality) eva saa (is saa) agniH (agni/praaNa is) amaH
(ama) tat (that is) saama (saama)----This earth
(physicality/reality) is Rik, agni (praaNa/self-manifesting
Consciousness) is saama (one who is the same as every
entity); that this saama is residing in this Rik; this is why
saama that is residing in Rik is sung. This earth/this reality is
saa (she—vaak), agni (praaNa) is ama, and together it is
saama.
In the above verse agni is praaNa-agni and is mentioned as saama;
Rik is Agni's (agni) body or pRithivii (the earth/physical reality).
Thus, agni is saama veda or praaNa, who is everything or the same
(saama) as everything. The expression of Consciousness as every
entity in the realized universe is Rik. So, Rik is also the faculty of
Consciousness called vaak by which Consciousness is embodied in
every formation.
The divinity created itself as the king pRithu and the queen archi, as
human beings, as a part of our history (itihaasa) as well as
myth (puraaNa). Their characters represent the above-described
mysteries of Consciousness. This is an example of itihaasa (history)
and puraaNa (mythology); the two terms itihaasa (history) and
puraaNa (mythology) are usually mentioned together in the Vedas.
It is noteworthy that archi willingly went for self-immolation when
pRithu was being cremated.
The description of characters and events in our epics and mythology
elicits the expressions of divinity in those characters and events.
(ii) Brihadranyaka Upanishad verse 1.5.4, 1.5.5 and ,1.5.6. The
three Vedas, the three Abodes and the three Beings.
This is with respect to verses 1.5.4, 1.5.5, and1.5.6 of
the Brihadranyaka Upanishad and what we have already narrated in
the previous sections.
There are three abodes. vaak is ayam (this) loka (location),
i.e., vaak is the earth, physicality, and reality.
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Consciousness as vaak is the mother of all sounds, all words, and
the words of Consciousness have materialized as the physical world.
As explained before, every physical entity is a personification of
Consciousness, the realization of Consciousness, and so every such
entity, or the physical universe, or the earth, is Rik or the Rik veda.
These personifications of Consciousness first emerge as the deities,
and then as the rest of the universe.
A. Thus is in verse 1.5.4 of the Brihadaranyak Upanishad, it is
mentioned that among the three universal abodes, one is the
physical world or the earth, and vaak is that abode or the physical
world. vaak has personified herself as Rik.
(i) vaak eva ayam loka ----vaak (Rik) is this (ayam) world
(loka/the earth/physical universe). (Brihadaranyak Upanishad verse
1.5.4.)
The next verse has mentioned, that among three Vedas, vaak is
the Rik veda.
(ii) vaak eva Rik vedaH-----vaak is the Rik veda. (Brihadaranyak
Upanishad verse 1.5.5.)
(iii) The next verse mentions that among the three universal beings,
the deities are vaak (Rik).
vaak eva devaH-----vaak (Rik) is the deity. (Brihadaranyak
Upanishad verse 1.5.6.)
So, vaak is the Rik veda, and the deities of the universe. vaak
or Rik has become the earth, the physical world, or
materialized realization.
B. Thus, in verse 1.5.4 of the Brihadaranyak Upanishad, it is
mentioned, that among the three universal abodes, the middle one
(antariikSha) belongs to the divine mind (mana/manas).
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(i) manaH anatarikSha lokaH -----mind is anatariiksha loka, the
space that is within everyone, the middle domain. (Brihadaranyak
Upanishad Verse 1.5.4.)
The next verse mentions that among the three Vedas, mana/mind is
the yajur veda.
(ii) manaH yajur vedaH-----mind is the yajur veda. (Brihadaranyak
Upanishad verse 1.5.5.)
This is because the inner plane, anatariikSha, or the mind, joins or
connects the divinity/dyu loka and the physicality, or the earth. yajur
veda= veda or the 'knowing' or action of Consciousness that joins
(yuj).
This is why our organs, like eyes, ears, hands, feet, etc., belong to
the yajur veda. By these organs, or by the actions of Consciousness
called organs (indriya), we are getting connected to the external
world, as well as the external world is getting connected to us. This
external world as perceptions is coming to me, coming to the
Universal Soul in me, and this is yajana, or 'sacrifice'; and also my
actions on the external world are yajana, or sacrifice to the Universal
Soul in the external world or the world of the deities (Rik).
The organs in our Consciousness are running as the horses (ashva),
and the mind is the rein. (Refer to the Kathopanishad verses 1.3.3
through 1.3.10.) We have inherited our instincts from the divine
fathers, and so our perceptions, and the consequent actions are
rooted in the abode of the divine fathers (pitRiloka) situated in the
domain of the middle plane/antariikSha, which is the lunar domain
or the kingdom of chandramaa/soma. chandramaa/soma is the
luminous form of the divine mind.
The next verse (1.5.6) mentions that among the three universal
beings, the divine fathers are the mind (yajur).
(iii) manaH pitaraH-----mind (yajur veda) is the
Fathers. (Brihadaranyak Upanishad verse 1.5.6.)
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The oblation that is offered to the divine fathers is called kavya; a
related word, 'kaavya' means 'a literature'. By kavya the literature
or the characters are made. Each of us is a work of the divinity, a
kaavya, a piece of literature. kavi means a poet. This is why what we
offer to the fathers is called kavya.
C. In verse 1.5.4 of the Brihadaranyak Upanishad, it is mentioned
that among the three universal abodes, 'asou loka' (the
heaven) belongs to praaNa.
(i) praaNaH asou lokaH ----praaNa is that location. ----praaNa is
the heaven.
asou means 'yonder' or 'that'. In the Vedas, the physical universe or
the earth is addressed as iyam/idaM/ayam, which means 'it/this';
the divinity (and also aaditya) is addressed as 'asou', which means
'yonder/that'.
The heaven, or the divinity, has materialized as the earth. This has
been done by vaak as the consort or the faculty of praaNa. So,
praaNa is asou loka, or the heaven, and vaak is the material world,
or the earth (iyam, idam, ayam).
The next verse (1.5.5) mentions that among the three Vedas,
praaNa is saama veda.
(ii) praaNaH saama-vedaH -----praaNa is saama-veda.
Consciousness as praaNa has become everything, and everything is
in perfect harmony with praaNa. So, praaNa is saama, i.e., the
same (sama) as everything.
This is why one of the aspects of praaNa is called samaana.
Here is an extract from verse 1.3.22 of the Brihadaranyaka
Upanishad:
samaH (same) anena sarveNa (as all these) tasmad hi eva (this
is why) saamaH (saama)---Same as all these, this is why (it is
called) saama.
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The next verse (1.5.6) mentions that among the three universal
beings, the humans are the praaNa (saama). This is because in
human beings, unity, bondage, and societal habits are very intensely
ingrained. Our nature has made us a very balanced species. Vice and
virtue, greed and sobriety, cruelty and kindness, frugality and
extravagance, etc., are all in us generally in a balanced manner; an
evenness is maintained. This evenness is saama or sama, and is the
property of praaNa.
The animals generally cannot apply control to their actions when
they are hungry, angry, or motivated by some other impulses. In the
domain of evolution, they are yet to enter the arena where the laws
of cause (karma) and effect (phala) are working. The regulation of
Consciousness, through the logics of cause and effect (karma and
phala) imparts the quality of evenness and equanimity and widens
the horizon of inclusiveness. The laws of karma and phala are also
not applicable to the divinity.
30(viii). The word aha. The sense of reality, certainty. aha (morning)
and aham (I am).
We have mentioned that the enlightened souls, after leaving the
body, enter into archi, and from archi they enter into aha (day). We
have already explained the term 'archi' in a previous section.
The two words, 'aha' and 'aham' have been explained in verses 5.5.3
and 5.5.4 of the Brihadaranyaka Upanishad.
aha means the morning or the day, and aham means 'I' am'. Both
words carry the sense of 'manifestation'; both words imply the
removal of darkness and the appearance of light or life. The Soul,
who is neutral, manifests as "I am', and the Soul remains unaltered
when the self, or 'I am' emerges from the Oneness of the Soul,
or when the self, or 'I am' dissolves into the Oneness of the Soul.
This is happening with every perception. The previous 'I' dissolves,
and a new 'I' appears along with the new perception or the new
moment.
aha has been stated as the name of the being in the sun
(aaditya), and aham as the name of the being in the 'right eye'. It is
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further stated that aha and aham are the same, and their common
name is satya, or the truth. (Refer to verse the 5.5.2 of
Brihadaranyaka Upanishad.)
As the sun rises, bringing in the light and ushering in the day, the
earth becomes activated, alive. The sense of 'existence' is related to
the perception of 'reality' or 'the truth'. This truth is established by
the sun. Our perception of reality is very sensitive to vision. We
naturally tend to believe more of what we know by seeing.
Everything in the external world has a corresponding existence in us.
Thus, the sun in the external sky is located in our eye. In the
Brihadaranyaka Upanishad, instead of 'eye', 'the right eye' is
mentioned, because 'right' means 'truthful', 'regulatory'. The One
who controls our time has the visible seat in the star that we call the
sun (aaditya), and also the same One is the being in our right eye.
The being in the left eye has been termed as viraaTa, meaning the
one who is vast, the one who is shining over far and wide; viraaTa
has been mentioned as the consort of the being in the right eye.
(Refer to the Brihadaranyaka Upanishad v erses 5.5.2, 4.2.2, and
4.2.3.)
(The direction 'right' also means 'south' or 'dakShiNa'. We have
explained the word dakShiNa in Section 28 above.)
Like the sun rises in the sky, so Consciousness rises in us as our
every sense or perception. This aspect of Consciousness is called
mitra, and we have explained this in Section 24(vii) above. As any
sense or perception occurs, it always evokes the sense of 'I am'. Our
every sense or perception is always associated with the sense ' I
am'. This 'I' is the observer; 'I' is the assertion of the immutable,
unchanged, ever-calm soul who is called aatman or nija. So, the
unattached (asa~Nga), immutable soul as 'I' is the observer or the
being in the eye, and simultaneously, He is unattached, and not an
observer. In the 'oneness' seeing is seeing as well as not seeing,
because the observer, the act of observation, and the view are the
same One. Our perception of self is a part of this Oneness, or the
Soul described above. The universal observer is called indra. We
have discussed indra in Section 25(ii) above.
Now, following is the explanation of aha in the verse:
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"ya (who is) eSha (this) etasmin (located in this) maṇḍale
(sphere) purushaH (the
being)......tasya (his) upaniShad (Upanishad:
knowledge that one gets when one sits near) ahaH (aha) iti; hanti
(destroys) paapmaanaM (the sin) jahaati cha (and abandons) ya
(the one) evaM (this) veda (knows)----The being who is located
in this (solar) sphere is 'aha', as known from the knowledge
of upaniShad (Upanishad); the one who knows this, the one
destroys and abandons the sin. (Extract from the verse 5.5.2 of
Brihadaranyaka Upanishad.)
The word aha means 'day'; the other words that bear the same
meaning are ahar and ahan. The word aha is also used as an
exclamation expressing affirmation, certainty. The dawn that brings
the day, does bring the certainty, affirmation, liveliness, and the joy
of existence in us. So, it is the self-exclamation of Consciousness---
aha! It makes us assertive; we assert our existence or presence by
saying 'I am' or ahaM. It kills the uncertainty that the darkness or
death is. As long as we do not know that Consciousness is oblivion,
Consciousness is dark, we get lost in the darkness and oblivion in
the state of negativity.
The deity of positivity, the deity of the sense of reality, the
personified Consciousness whose presence always brings the sense
of reality, resides in our vision, in our eyes, and the being in that
sun; the being is of course, praaNa, ana, i.e., the Consciousness with
whom we stay in the body, in the physicality, and with whom we
depart, leaving the body or the earth.
In this regard, we are quoting two verses from
the Brihadar anyaka Upanishad:
Verse 2.3.2
tat (that) etat (this is) muurtaM (embodied/physical) yat (that
what is) anyat (different from) vaayoshcha (vaayu/air
and) antarikShaat cha (and from antariikSha/inner space);
etat (this is) martyam (mortal), etat (this is) sthitam (static),
etat (this is) sat (reality), tasya (that) etasya (this) muurtasya
(embodied entity's), etasya (this) martyasya (mortal entity's),
etasya (this) sthitasya (static entity's), etasya (this) sata
(reality's), eSha (this is) raso (the essence) ya (who) eSha (this)
tapati (is giving out the warmth of life)—sato (reality's) hi (indeed)
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eSha (this is) rasaH (the essence)----- That this—what is
embodied/physical—is different from vaayu/divine air and
from antariikSha/inner space; this is mortal, this is static,
this is reality. That this embodied entity's, this mortal
entity's, this static entity's, this reality's, this is the essence:
this is who is giving out the warmth of life. Indeed, this is the
essence of reality (physical universe).(Brihadaranyaka
Upanishad Verse 2.3.2.)
Verse 2.3.4.
atha (now) adhyaatmam (in every individual)—--
idam (this) eva (indeed is) muurtaM (embodied
/physical) yat (what is) anyat (different from)
praaNaat (praaNa) cha yat cha (and what is) ayam
(this) antaraatman (within the self/within)
aakaashaH (the sky); etat (this is) martyam
(mortal), etat (this is) sthitam (static), etat (this is)
sat (reality); tasya (that) etasya (this) muurtasya
(embodied entity's), etasya (this) martyasya (mortal
entity's), etasya(this) sthitasya (static entity's),
etasya (this) sata (reality's), eSha (this is) raso
(essence) yat (what is) chakShuH (the eye)—sato
(the reality's) hi (indeed is) eSha (it's) rasaH
(essence)--- Now, in every individual: this is
indeed embodied/physical, what is different
from praaNa and this sky within; this is
mortal, this is static, this is reality; that this
physical entity's, this mortal entity's, this static
entity's, this reality's, this is the essence that
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what is the eye— it is indeed the the reality's
essence. (Brihadaranyaka Upanishad Verse 2.3.4.)
The eye (vision) has been termed an organ or the seat
of Consciousness that ensures our sense of existence
and the sense of reality that makes us feel secure.
Thus, in the Brihadaranyaka Upanishad, it is
mentioned that the personality of the eye, or the deity
of the eye, told Consciousness (praaNa) that the sense
of security that it (the eye) provides is Consciousness
(praaNa) itself. (Refer to verse 6.1.3 of the
Brihadaranyaka Upanishad.)
This is why the feet by which we remain secured to the ground
correspond to the eyes; the eyes are j~naanendriya (sensory
organs), and the feet are
corresponding karmendriya (organs for discharging actions).
Note the letter ha in the word aha; ha is also a verb and is the root
of the words hanti (destroys) and jahaati (abandons) used in the
verse 5.5.2 of the Brihadaranyaka Upanishad where the words aha
and aham are mentioned. The verse has been quoted above.
31. The three divine fires (agni). aahavaniiya agni--the divine
fire calling us.
We have narrated the two aspects of self-revealing Soul or
Consciousness (praaNa/praaNa-agni), namely gRihapati agni and
dakShiNa agni (anva-aahara-pachana-agni), earlier in this article.
The third agni (the divine fire), also known to be located in hea ven,
is called aahvaniya agni.
(i) Thus, the physical domain (Rik veda) belongs to gRihapati agni,
whose luminous form in our physical world is the sun (aaditya).
gRihapati agni controls our living in the physical world and thus
establishes our physical time and our state when we are awake.
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(ii) The intermediate domain (yajur veda) belongs to the dakShiNa
agni, whose luminous form is the lunar domain and is the internal
plane that we feel as our 'inside'. The luminous form of dakShiNa
agni in our physical world is the moon (chandramaa). This agni,
chandramaa, controls all the flow of saps or fluids in our body, all the
secretions of glands, and tides and ebbs of the rivers, ocean, and
water bodies; it controls the flow of water underneath the earth and
conversion of that flowing water into the sap of the plants and herbs
and fragrance of the flowers and leaves. The soma, that is, the
nectar of the divinity, is thus spread all over within our body, within
the earth. The state of our mind, its resolutions and withdrawals,
and its vagaries are all governed by the regulations of dakShiNa
agni. As mentioned before, we are built by dakShiNa agni, who
controls our transitions in the path of evolution. Our state of dream
exists in the domain of dakShiNa agni.
(iii) The third agni, called aahavaniiya agni, controls the domain of
divinity (div/ dyu loka). Divinity is beyond the domain of cause and
effect or the lunar domain.
The word aahavaniiya is from the word aahavana or aa-havana; aa-
havana = aa (toward/near)+hu (sacrifice) +ana (praana)--the act of
calling the sacrifice toward itself by ana/praaNa/praaNa-
agni/Consciousness. The word 'aahvaana' is related to the word
'aahavaniiya'. 'aahvaana' means 'a call'.
So, aahavaniiya means Consciousness or agni in whom everything
gets attracted as the sacrifices. No one can resist the call of praaNa.
This 'call' is kaala, or time that is carrying us back to our origin.
The deity agni/ praaNa-agni is calling itself for
oblation. When agni, or Consciousness, calls/desires for the oblation
(havana), the oblator (the offerer) is inspired to offer. This calling is
attracting us toward our origin. Our origin is Consciousness, who has
been described as sat (real)-chit (conscious)-aananda (blissful)----
sachchidaananda.
We go into the domain of aahavaniiya agni when we enter into deep
sleep. This domain is characterized by the Oneness, or aatman.
Here is a verse from the Mandukya Upanishad that describes the
(conscious) state of sleep.
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Mandukya Upanishad, Verse 5.
yatra supto na ka~nchana kaamaM kaamayate na ka~nchana
svapnaM pashyati tatsuShuptam; suShuptasthaana
ekiibhuutaH praj~naanaghana evaanandamayo
hyaanandabhuk chetomukhaH praaj~nastRitiiyaH paadaH .
Word-word meaning.
yatra (where) supto (the being in sleep) na ka~nchana (not any)
kaamaM (object of desire) kaamayate (longs for) na ka~nchana
(not any) svapnaM (dream) pashyati (sees) tat (that is)
suShuptam (perfect state of sleep).
suShupta sthaana (the place/state of sleep) ekiibhuutaH (unified
into oneness) praj~naana-ghana (dense with consciousness) evaa
(indeed) aanandamayo (blissful) hi (indeed) aananda (bliss)-
bhuk (enjoys) cheto (consciousness/knowledge)-mukhaH
(mouth/source) praaj~naH (praak—before; j~na—consciousness;
who already knows everything; in whom everything is already
known) tRitiiyaH (third) paadaH (state). (Mandukyua Upanishad,
Verse 5).
The perfect state of sleep is when the being in sleep does not
long for anything of desire and does not see any dream; the
state of sleep is the state of unification in oneness, verily
dense with Consciousness, indeed blissful, and certainly
living in bliss, the source of all knowledge, where everything
is already known; it is the third state. (Mandukyua Upanishad,
Verse 5).
In this state, in aahavaniiya, we go beyond all our definitions. Here
is a quote from the Brihadaranyaka Upanishad (Verse 4.3.22):
atra pitaapitaa bhavati, maataamaataa, lokaa alokaaH, devaa
adevaaH, vedaa avedaaH; atra steno'steno bhavati,
bhruuNahaabhruuNahaa, chaaNDaalo'chaNDlaH,
paulkaso'paulkasaH, shramaNo'shramaNaH,
taapaso'taapasaH, ananvaagataM puNyenaananvaagataM
paapena, tiirNo hi tadaa sarvaa~nchokaanhRidayasya
bhavati|
Word-to-word meaning
atra (Here) pitaa (father) apitaa bhavati (becomes no father),
maataa (mother) amaataa (no mather), lokaa (worlds) alokaaH
(no world), devaa (deities) adevaaH (no deities), vedaa
(knowledge) avedaaH (no knowledge). atra (Here) stenaH (a
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thief) asteno bhavati (becomes no thief), bhruuNahaa (an
abortionist) abhruuNahaa (no abortionist), chaaNDaalaH (an
impetuous person) achaNDaalaH (not impetuous), paulkasaH (a
person with carnal lust) apaulkasaH (not with carnal lust),
shramaNaH (a labourer) ashramaNaH (no labourer), taapasaH
(an ascetic) ataapasaH (no ascetic), ananvaagataM (not
subjugated ) puṇyena (by virtues) ananvaagataM (not subjugated
) paapena (by the vices), tiirNo (transcendence) hi (certainly)
tadaa (then) sarvaan (all) shokaan (griefs) hRidayasya (of the
heart) bhavati (happens). (Brihadaranyaka Upanishad Verse 4.3.22)
Consolidated meaning.
Here (in this state of sleep), a father becomes no father (i.e.,
the personality of fatherhood or the quality that creates
fatherhood is no longer active), a mother becomes no
mother, the worlds become no world, the deities are no
longer deities, and there is no specific knowledge or sense.
Here (in this state of sleep), a thief is no longer a thief, an
abortionist is no longer an abortionist, an impetuous person
is no longer impetuous, a person with carnal lust is no longer
lustful, a labourer is no labourer, and an ascetic is no ascetic;
(the being in the state of sleep) is not subjugated by the
virtues and not subjugated by the vices; then transcendence
beyond all the griefs of the heart happens. (Brihadaranyaka
Upanishad Verse 4.3.22)
Further, it is said in the subsequent verses of the Brihadaranyaka
Upanishad that all the faculties related to vision, hearing, taste,
thought, etc., exist in the state of sleep, as all such faculties of
Consciousness are imperishable; they never die. One such verse is
quoted below:
Brihadaranyaka Upanishad Verse 4.3.23
yad vai tat (that there) na pashyati (it does not see) pashyan vai
(even seeing) tat (at that time) na pashyati (it does not see), na
hi (certainly not) draShTuH (observer’s) dRiShTeH (vision)
viparilopo (becomes extinct) vidyateH (it exists) avinaashitvaan
(due to perpetuity). na tu tat (not from it) dvitiiyam (different)
asti (exists) tataH (from it) anyat (separately)
vibhaktaM (divided/ segregated) yat (that what) pashyet (it will
see). (Brihadaranyaka Upanishad Verse 4.3.23.)
That, there (in the domain of sleep), it (the being/entity/the
Soul) does not see; even while seeing, it does not see;
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certainly, the vision of the observer does not become extinct;
it exists due to perpetuity. Not anything that is different from
it (different from the being/entity/the Soul) exists so that it
can look at it. (Brihadaranyaka Upanishad Verse 4.3.23.)
It is mentioned in the Chandogya Upanishad (Verse 4.13.1.) that the
luminous form of aahavniiya agni is vidyut. If your mortal form is
offered to aahavniiya agni, it will become a divine form that is
beyond mortality and infinite. (We have explained vidyut in Section
30(iv) above.)
32. vaak-praaNa-mana; present-past-future; mother-father-child.
vij~naataM (what is already known/perceived)
vijij~naasyam (what is going to be
known/perceived) avij~naatam (what is not known/perceived) eta
eva (are these): yat kiMcha (whatever) vij~naataH (already
perceived/created) vaachaH (of vaak) tad (that) ruupaM (form)
vaak hi (vaak indeed is) vij~naataa (the knower
/perceiver/creator) vaak (vaak) enaM (this) tad bhuutvaa (by
becoming that) avati (nourishes)----What is already
known/perceived, what is going to be known/perceived,
and what is not known/perceived, are these: whatever has
already been formed or created, that is a form of vaak; vaak
indeed is the knower/perceiver/ creator; by becoming that
from (by creating herself in that form) vaak nourishes this
(the creation/creature). (Verse 1.5.8 of
the Brihadaranyaka Upanishad).
We have already mentioned that vaak is the faculty of Consciousness
by which Consciousness creates itself into many forms.
Consciousness becoming man y is praaNa. Consciousness who is One
and remains One though multiplying itself infinitely into many, is our
and everyone's soul (aatman) because we are all made of it and
made by it. Consciousness makes or creates everything by knowing,
and Knowledge (j~naana) is Consciousness. (Refer to the Aitareya
Upanishad, Verse 3.1.1 to 3.1.4.)
Every formation of knowledge is a word or a vaakya. Whatever you
know, perceive, that exists in you as a word or a sound. So, this
world that we see is made of the words (vaakya) of Consciousness,
and by vaak.
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Thus, it is said in verse, 'whatever has been already formed or
created, that is a form of vaak', and 'vaak indeed is the knower'.
(Refer to verse 1.5.8 of the Brihadaranyaka Upanishad.)
Whatever Consciousness knows, Consciousness becomes that.
Whatever we sense or perceive, within us, we become that. This is
why we are modified, and our future is related to what we do.
By knowing itself as the universe, Consciousness has become the
universe. So, whatever we see, sense, or know, it is a form of vaak,
and by becoming that form, vaak is nourishing us. This already
formed universe is our habitat. That vaak has already formed herself
as the universe means it is an action already executed. So, in this
sense, it is past. The physical universe, or the universe realized, is
called bhuuta, and this word also means 'past'. Thus, every entity
that exists is a personified form of Consciousness, or vak, and is
called Rik. When this aspect of the existing entities gets unfolded to
us, the universe becomes a place of living entities who interact with
us. The outermost layer of the gRihapati agni is the earth or the
physical world, analogous to our body, which is the outermost layer
of our existing self. We have earlier narrated gRihapati agni, the
earth (pRithivii), and Rik. (Refer to Sections 31(i) and 30(vii)
above.)
The next verse says :
yat kiMcha (whatever) vijij~naasyaM (going to be
known) manasaH (of mind) tad (that) ruupam (form) mano hi
(mind is indeed) vij~naasyam vij~naasyam (going to be known);
mana (the mind/the divine mind) enaM (this) tad (that/that form)
bhuutvaa (by becoming) avati (nourishes)----Whatever is going
to be known that is the form of (divine) mind; mind indeed is
'what is going to be known'; the (divine) mind, by becoming
'what is going to be known' nourishes this (the
creation/creature). (Verse 1.5.9 of the Brihadaranyaka
Upanishad.)
We have mentioned before the relation between mind
(mana/manasa), chandramaa/chandra (moon), and the abode of the
divine fathers (pitRiloka). (Refer to Section 30(i) above.)
We are conceived in our father or progenitor. (Refer to the Aitareya
Upanishad, Verse 2.1.1.); from the father, we enter into the
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mother's domain. In the father's body, we exist in seed form, and we
get our status of an embryo and fetus in the mother's womb.
Similarly, we live as a part of our divine fathers in pitRiloka. On the
earth, we exist as isolated individuals. Among the developed species,
we humans have very strong senses with respect to genealogy,
family trees, and adherence to family values.
A seed sprouts into a tree, and a bud blooms into a flower.
Seed form means the state from which all the events from birth to
death are held in a state of singularity. When we enter the mother's
womb, the singularity or the seed form ends, and a succession of
events starts: the fetus develops into an embryo; finally, birth on the
earth takes place, and the newborn grows through the changes to
reach the end of earthly life. Thus, when we enter into the mother's
womb, we grow from the fetus to the embryo, and get our specific
body (earth); this development is executed by the dakShiNa-
agni, who is also known as the agni that belongs to the mother or
Mother-Consciousness. When we are born as individuals on the
earth, getting separated from the mother, we are seized by the
domain of the gRihapati agni, and are reared by what has
already been already created as the physical world (bhuuta/past).
The seed or budding stage is the domain of the time called 'future'.
Future= bhaviShyat = bhavati (becoming/happening) iiShat (slight)
= a state of 'about to become'. This 'future' is the time, or
regulation, that acts on us during our dream (svapna) and that
refines our instincts. This is also the domain of 'divine fathers' and
that of the progenitor on the earth. Thus, in verses 1.5.6 and 1.5.7
of the Brihadaranyaka Upanishad, it is mentioned 'manaH
pitaraH' and 'mana pitaa' respectively.
(i) manaH pitaraH means 'the mind is the fathers', i.e., the divine
mind is the divine fathers.
(ii) mana pitaa means that the mind is the father, i.e., in the earth,
within our progenitor, we remain in 'mind form', in the state of
dream, and governed by the time or regulation called 'future'.
We remain in mind when we are within our father/progenitor in the
terrestrial (physical) domain, because we do not get any physical
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form during this state. Probably, this aspect has been mentioned in a
salutation hymn to the divine fathers, it says: pitRin (to the fathers)
namaste (we submit) divi (in the divinity) je (who) cha
(even) muurtaa (embodied)-----we submit (salute) to the
fathers, who (exist) in embodied form even in the divinity.
The next verse (1.5.10) of Brihadaranyak Upanishad says:
yat kiMcha (whatever) avij~naataM (not known;) praaNasya (of
praaNa) tad (that) ruupam (form), praaNo hi (praaNa indeed
is) avij~naataH (not known; beyond the knowing); praaNa
(praaNa) evaM (this) tad (that) bhuutvaa (by becoming) avati
(nourishes)-----Whatever is unknown, that is the form of
praaNa; praaNa indeed is unknown (beyond the knowledge);
praaNa becoming this (remaining unknown) nourishes.
(Brihadaranyak Upanishad Verse 1.5.10.).
Consciousness as praaNa remains unknown and undefined. From
praaNa, the divine mind is created, and from the mind is created the
tangible universe.
Consciousness remains unchanged despite all the changes.
Consciousness creates all the duality out of itself. If Consciousness
expresses itself as 'onefold', against that it remains 'threefold '
unexpressed.
Thus it is said in the Rik Veda (verse 10.90.3):
etaavaan (such is) asya (His) mahimaa (greatness)
tato (from which is) jyaayM cha (but greater)
puuruShaH (the eternal being; the Soul)
paado'sya (on one step of Him) vishvaa (all)
bhuutaani (the entities) tripaad asya (on His three
other steps) (exists) amRitaM (eternal) divi (div/ the
divinity)----- Such is His (Soul's) greatness
(vastness), but the Soul is greater than that.
All the entities of the universe exist on one of
His steps; the eternal divinity exists on the rest

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of His three steps. (Rik Veda verse 10.90.3)
Thus, behind the tangible universe, there is
eternity, and despite manifesting itself from the
beginning of time, Consciousness still remains
undefined and unknown. Even after knowing,
Consciousness remains unknown--why? Because
when we know, we become a separate knower or a
perceiver, separate from our origin. Thus in the verse
4.5.15 of the Brihadaranyaka Upanishad it is said:
(i) yena (by whom/by the one) idaM (this) sarvaM
(all) vijaanaati (is known) taM (the one) kena
(how) vijaaniiyaat (will you know)---How will you
know the one by whom all this is known? (How
will you know the one by whom one knows
everything?)
While remaining unknown, praaNa, who is aahvaniiya
agni, keeps calling us all the time so that we merge
into praaNa. The word 'aahvaana' means 'to call'. It is
the call of aahvaniiya agni. This incessant calling by
the voice of the Silence means praaNa is nourishing
us by the form called 'unknown' or 'avij~naataM'.
Verse 1.5.7 of the Brihadaranyaka Upanishad says
that vaak is the mother, and mana, or the mind, is the
father; the verse further says that praaNa is prajaa, or

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the child of vaak and mana. This is because what is
unknown or praaNa, that becomes 'known', defined
and measurable by the union of mana (mind) with
vaak. That which is measurable and defined that
belongs to the domain of mana and mind.
Consciousness, or the Soul (aatman) in the beginning
created itself as praaNa and vaak. From the union of
praana and vaak, mana, or the divine mind, is created.
From the union of mana and vaak, all that is in the
domain of the mind is created, and that makes the
perceptible universe. The creation, or the entities so
created from the mind, are called prajaa (offspring),
and thus praaNa, who is unknown, becomes known or
measurable as prajaa, or the created entities.
It is for this reason, in the Upanishads, that
sometimes vaak and praaNa are described as the
parents and the mind (mana) as the offspring;
and sometimes vaak and mana are described as
the parents and praaNa as the offspring (prajaa).
32. vaak, praaNa, mana, and indra.
What we have described above as vaak, praaNa,
mana, has been described and explained in three
verses of the Brihadaranyaka Upanishad. We will quote
the verses below.
(i) Brihadaranyaka Upanishad Verse 1.5.11—
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vaak, pRithivii, and agni.
tasyai (that) vaachaH (vaak's) pRithivii (the
earth/physicality) shariiram (is
the body) jyotiiruupam (luminous form) ayam
(this) agniH (agni) tad (that) yaavatii eva (as much
as is) vaak, taavatii (that much is) pRithivii (the
earth/physicality), taavan (that much is) ayam
(this) agniH (agni) ---That vaak's body is the earth
(physicality/realized universe), and the
luminous form is this agni (the divine fire/
illuminating Consciousness captured within the
body or physical form); as much as is that vaak,
that much is the earth (physical universe), and
that much is this agni. (Brihadaranyakan Upanishad
Verse 1.5.11).
This means, Consciousness as vaak has captured or
created itself in every form of the physical universe.
Consciousness is called praaNa when Consciousness
thus multiplies into many forms. Thus, as much as is
vaak, that much is the earth or the physical domain,
and that much is agni or praaNa-agni. Now we have
mentioned earlier that the physicality is perceived
in the mind, and the mind is the domain where entities
become measurable. Thus, the Consciousness, or
praaNa, who has become all the physical forms, is
the divine mind, or mana, and every form that
has been created as tangible and measurable is

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created out of mana, or mind, by the faculty vaak.
Thus, vaak unites with the divine mind, or mana, to
create the tangible universe. This has been stated in
the next verse (1.5.12) of the Brihadaranyaka
Upanishad.
(ii) Brihadaranyaka Upanishad Verse 1.5.12---
mana, div(dyu), and aaditya.
atha (now) etasya (this) manaso (mind's/divine
mind's) dyauH (divinity is) shariiram (the body)
jyotiruupam (the luminous form) asou (that)
aadityaH (aaditya; the sun) tad (that) yaavat (as
much) eva manaH (is the mind) taavatii (that much
is) dyauH (the divinity) taavaan (that much) asou
(that) aadityaH (aaditya; the sun).
tau (they two) mithunaM (in copulation) samaitaam
(got into) tataH (from that) praaNaH (praaNa)
ajaayata (was created) sa indraH (he is indra),
sa (he is) eshaH (this) asapatnaH (unrivaled)
dvitiiyo (duality; the one what is different) vai (is
indeed) sapatnaH (rival) na (never) asya (his)
sapatno (rival) bhavati (becomes) ya (who) evaM
(this) veda (knows)--- Now this mind's (divine
mind's) divinity is the body, and the luminous
form is that aaditya (the sun); that as
much is the mind, that much is the divinity,
and that much is that aaditya (the sun).

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The two got into copulation, and from that
praaNa was created; he is indra, he is this
unrivaled one; duality (the one that is different)
is indeed the rival. Never does a rival exist for
the one who knows this.
Here, the divine mind is the father; it is
mentioned as 'manaH pitaraH' (mind is the divine
fathers) and 'mana pitaa'(mind is the father) in the
Brihadaranyaka Upanishad, verses 15.6 and 1.5.7,
respectively.
dyu/div, or divinity, is the domain of Consciousness
(divine mind), whose characteristic is self-
manifestation.So, divinity or heaven is the body of
the divine mind.
The luminous form of the divine mind is mentioned as aaditya (the
sun) in the verse. As mentioned earlier, aaditya is the sphere within
which
gRihapatiagni exists. (See Section 27 above.) So, as much as the
mind is, that much is the divinity (the domain of self-creation or
manifestation), and that much is aaditya (the source of light or
vision and the time).
The physicality, or the earth, is the outermost stratum of gRiphati
agni. That mind that nourishes us is the anna aspect of gRihapati
agni. anna means the form of ana or praaNa that nourishes
us. gRihapati agni exists inside every physical form, and this has
been mentioned as agni (divine fire) dwelling inside pRithivii (the
earth). Thus, the four states—pRithivii, agni, anna, and aaditya—are
the four aspects of gRihapati agni. (Refer to Chandogya Upanishad,
verse 4.11.1.)
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Now, this mind (mana) and vaak unite to create praaNa; this means,
praaNa, who is otherwise unknown (avij~naataM), is created as
'known', as 'perceptible'. This also implies that the 'observer' or
indra is created. If there is perception, there is then a perceiver or
observer. As narrated before in Sections 24(vi) and 25(ii) above,
Consciousness is the divine observer, or indra, and our observation is
also a part of this divine observation.
Consciousness has become the tangible universe, and this also
means that Consciousness is the observer of the universe.
Consciousness is observing and experiencing what is being created,
and also, in every created entity, Consciousness is existing as the
observer, experiencing that entity and the rest of the universe
relative to that entity. This observer is called indra. indra= idam (it)
+ dra (draShTRi--one who sees). This is why indra is described as
having a thousand eyes. Our vision is also a part of Indra's
vision, but it is afflicted by the limitations imposed by mortality.
In the verse, indra is mentioned as asapatna, meaning unrivaled; it
is further explained in the verse that duality is the root cause of
rivalry. indra is unrivaled because his experience of vision is of that
vision that is emanating from aaditya (who is the sun in our
planetary system), and as explained before, aaditya is the centre of
activity of aditi, who is without ('a') duality (diti).
There is something further to this word, asapatna.
In addition to the meaning 'rival', asapatna also means 'the one who
does not have wives rivaling among them'. asapatna = a + sapatna>
a (without)+sapatnii (co-wives). patnii means a wife or a faculty.
This rivalry among the faculties of vision, taste, speech, etc., and the
disappearance of the rivalry by praana, has been narrated in
the v erse 6.1.7 and the subsequent verses of the Brihadaranyaka
Upanishad. Thus, the wives of indra (observant praaNa) do not fight
among themselves, as they experience the sameness (saama)
with praaNa and so sameness among themselv es.
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(ii) Brihadaranyaka Upanishad Verse 1.5.13---praana, ap,
and chandra (chandramaa).
atha (Now) etasya (this) praaNasya (praaNa's)
apaH (water/ap) shariiram (is the body)
jyotiiruupam (the luminous form) asau (that)
chandraH (the moon; lunar domain) tad (that)
yaavaan (as much as) eva praaNaH (is praaNa),
taavatya (that much) aapaH (thewater/ap), taavaan
(that much) asau (that) chandraH (the moon), ta
(te/they) ete (these) sarvaeva (all are) samaaH (the
same), sarveH (all are) anantaaH (infinite& eternal);
sa (that) yo (who) ha (indeed) etaan (this) antavata
(limited/perishable) upaasteH (worships/practises)
antavantaṃ sa lokaM (the location or domain that is
perishable) jayati (wins); atha (and now) yo (who)
ha (indeed) etaan (this) anantaan (infinite and
eternal) upaasteH (worships/practises) anantaṃ sa
lokaṃ (the location or domain that is eternal and
infinite) jayati (wins/achieves)---Now this praaNa's
water/ap is the body, the luminous form is the
chandra (the moon; lunar domain); that, as
much as is praaNa, that much is the water (ap),
and that much is that chandra (the moon); they-
- all these—are the same, all are infinite &
eternal.
That whoever worships this limited/perishable

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domain indeed wins the domain that is
perishable; and now, whoever worships this
infinite and eternal indeed wins the domain that
is infinite and eternal.
Thus, it is said that vaak, praaNa, mana/manas
(mind) are the same, i.e., they are the aspects of
Consciousness, and they are eternal and infinite.
33. akSha (axel, axis,orbit), akShi (eye).
akShaya (undecaying) and viruupaakSha
(the vision creating difference).
The word 'akSha' means 'axle', 'axis', and also 'orbit'. The word
'akshi' has originated from the word 'akSha'; akShi, means 'eye'.
The word 'aksha' is from the verb 'akSh', meaning 'to pervade, to
reach'. We have mentioned earlier (in Section 3) about the all -
pervading eye, or the vision of viShNu, who is the divine personality
of praaNa, or Consciousness, striding through the worlds. (Refer to
Rik Veda verses 1.22.16 through 1.22.21.)
An orbit is also called an akSha. Our orbits, or the cycles of time that
we travel, are regulated by the divinity. This is why idols of the
deities exhibit a circular string of beads held in the hand. It is called
akSha-suutra or akSha-maala.
suutra means a thread or a string; maalaa means a
garland. We are struck by the vision of the divinity,
and we experience our orbital motion or the
regulation applied to us. At the same time, we spin.
We spin around the Soul in me as the axis. We have
mentioned this Soul in every individual as j~na in
Section 12 above; j~na is the assertion-less self.
Our every perception, every feeling has j~na or the
assertion-less self, at the root; j~na is the immutable
Soul. In every perception, Consciousness is creating
the assertive self called 'I' or 'I am' and also creating
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the associated perception. As "I", Consciousness gets
involved with the perception, and as j~na
Consciousness is the origin of 'I' and perception.
Consciousness creates everything by knowing. As the
immutable soul, i.e., as j~na/aatman, Consciousness
remains unattached and uninvolved, and as Consciousness is
everything, so Consciousness remains attached and involved, though
simultaneously uninvolved and unattached.
So, Consciousness, our Soul, our everything, as indra,
as the observer, dwells in our right eye/vision. This 'I' dwells in the
eye, as well as in aaditya, who is appearing as the sun in our
terrestrial sky. Every individual is spinning around 'I' (the observant
Soul in the individual), and also rotating around the sun(the
universal observer).
These two axes are called 'pratyakSha' and 'parokSha'. pratyakSha
is prati akSha. prati = each, every; akSha = axis. So pratyakSha
means the axis of every individual or the spinning-axis. pratyakSha
also means prati =each, every; akSha= eye, i.e., 'direct look/direct
sight'.
parokSha means paro akSha; paro= beyond, greater.
So parokSha means the axis of revolution around
aaditya or the sun--- around the Soul located in aaditya, around the
universal Soul.
It is the same soul, same observer 'I' who dwells in the eye as well
as in aaditya---the center of universal Oneness, the domain of aditi
(the goddess who is without duality).
As I spin around the Soul in me, I gradually realize that it is not only
my soul, it is the universal Soul, and this universe is created, made,
and regulated by the same Soul, by the same One. The universal
Soul is called akShara, and its regulation is happening through the
divinity or the deities who are created from akShara and who are the
personalities of Consciousness. (Refer to the Brihadranyaka
Upanishad, third chapter, eighth Brahmin/part (3.8)).
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The word viruupaakSha means vi (apart, different) +ruupa (form,
appearance) + akSha (axis, eye)---the axis or the eye/vision that is
apart or different from direct vision, so that the vision creates
duality, different forms, and different entities of the
universe. viruupaakSha is a name of the Universal Soul or shiva.
34. Liking and disliking for the axes.
The word prati also means 'direct'. Thus, in addition to the meaning
'each, every', it means or implies the sense of 'directness'
Similarly, the word paro (also paras) means 'indirect', in addition to
the meaning 'beyond, greater, on the other side of'. prati and paro
(paras) convey opposite senses.
In both Aitareya Upanishad and Brihadaranyaka Upanishad, it is
mentioned that the deities, or the divine personae of Consciousness,
through whom Consciousness is manifesting itself as the creation,
are fond of parokSha, i.e., indirectness, indirect manners, indirect
looks, or the indirect address. It is further mentioned that they hate
the directness. This has been mentioned while describing indra, who
is the divine observer and the king of the deities. This is mentioned
in verse 1.3.14 of the Aitareya Upanishad and verse 4.2.2 of the
Brihadaranyaka Upanishad.
We are quoting below a part of verse 4.2.2 of the
Brihadaranyaka Upanishad:
indho ha vai (indeed indha) naama (is the name) eSha (this) yaH
(who) yaM (in this) dakShiNeH (right) akShan (eye) puruShaH
(the being); taM vaa etam (that who is this) indhaM (indha)
santam (even then) indra iti (as indra) aachakShate (regarded)
parokSheNa eva (due to indirectness) ; parokShapriyaa iva (fond
of indirectness) hi (indeed is) devaaH (the deities) pratyakSha
(directness) dviShaH (hater)---- Indeed, 'indha' is the name of
this being who is in the right eye; that one, who is this
'indha', even then is regarded as 'indra', due to the
indirectness. The deities indeed are fond of indirectness and
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are haters of directness. (Verse 4.2.2 of the Brihadaranyaka
Upanishad.)
The creation cannot be stable without indirectness. If it is direct, if
the vision is not away from the origin, or if the spinning axis
(pratyakSha) is not inclined to the rotational axis (parokSha), the
creation will collapse or merge with the origin or Oneness as soon as
it is created. It is for this reason that we see the dominance of
curvature in the physical world.
Like we own lands, wealth, cattle, pets, and so on, similarly, the
deities own us. The divinity is established in us during the creation
and is thus realized. So, the deities become anxious about not losing
us when we progress in the path of salvation, i.e., toward merging
into Oneness. We cannot merge into Oneness unless we realize what
divinity is, how One has become many, and how the universe is
being regulated through the divine personalities of the Universal
Soul. We get emancipated when we find that the deities are all the
expressions of the One who is everyone's Soul.
Thus, here is a part quoted from verse 1.4.10 of the Brihadranyaka
Upanishad:
atha (and now) yaH (who) anyaaM (different; knowing as different
from the self /Soul) devataam (deity) upaaste (worships), anyaH
(different) asou (tha) anyaH (different) ahamasmi (I am) itii, na
sa (he does not) veda (know);
yathaa (as is) pashuH (an animal) evam (as/like) sa (he)
devaanaam (among the deities). yathaa ha vai (as) bahavaH
(many) pashavo (animals) manuShyam (man) bhu~njyuḥ
(serve), evam (like that) eka ekaḥ (each and every) puruSho
(being/human being) devaan (the deities) bhunakti (serves);
ekasmin eva (even one) pashou (animal) aadiiyamaane (if
decreases) apriyam (unhappy) bhavati (becomes), kiṃu (how
about) bahuShu (when many)? tasmaad (This is why) eShaam
(for them/for the deities) tad (that is) na (not) priyam (pleasant)
yad (when) etan (this) manuShya (human being) avidyuḥ
(knows/knows brahma) ----Now, the one who worships the
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deity, knowing it as different from the self/Soul, like, 'that
(the deity is) different'— the one does not know; the one is
like an animal among the deities. Like many animals serve a
man, similarly, each and every human being serves the
deities; if even one animal leaves (the owner becomes
unhappy), how about when many (leave the owner) ? This is
why, for them (for the deities), it is not pleasant when human
being knows this (knows brahma).
When one knows that there is One Soul everywhere and as
everything, the one no longer remains under the subjugation of the
deities, because then it is realized that deities are forms of the Soul,
and the difference or duality vanishes. As the one gets rid of the
dominance of the deities, the deities don't like the same, and at the
same time, the one realizes oneself as the Soul of every entity,
including the deities. Knowing like this is knowing brahma.
35. aha —day, raatri--night and uShaa--dawn. rayi.
raatri means night. It is the state of Consciousness where everyone
takes rest. In Prashnopanishad, it is stated that prajaapati,
i.e., praaNa or Consciousness, who is pati (owner) of the prajaa
(creature/creation), or the Consciousness who owns the creation,
has two aspects, aha (day) and raatri (night). We have explained the
word aha in Section 30(viii) above. aha means Consciousness who is
the day or who manifests. In this manifestation all the
letters (varNa) and all the colours (varNa) from the first vowel 'a' up
to the last consonant 'ha' unite in various permutations and
combinations and in various strengths and tones (maatraa) to create
the entities.
varNa means both the letters and the colours. Every sprout of
Consciousness, every budding manifestation, happens with sound
and colour, with letters and colours. So, the One who manifests as all
the letters, and as all the colours, i.e., as all the conscious elements
that make the universe, is aha. 'a' means the One who is 'aja' ('a'—
without + 'ja'—generation, or birth), i.e., who is never born, and also
the one who is before (agra) everyone; 'ha' means 'hanana', i.e.,
destruction or annihilation. So, aha includes all the expressions from
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the beginning to the end. Thus, aha the divine personification of the
'day', is self-manifesting, all-revealing praaNa, and raatri (the night)
is his consort or faculty. raatri is also called rayi. Here is. an extract
quoted from Verse 1.13 of Prashnopanishad: ahoraatro (the day-
nigh/diurnal cycle) vai (is indeed) prajaapatiH prajaapati) tasya
(his) ahaH eva (the day is) praaNo (praaNa) raatriH eva (the
night is) rayiH (rayi)----The day-night (diurnal
cycle) is prajaapati; his praaNa is the day (aha), and the
night (raatri) is rayi.
It means Consciousness, who owns the creation, i.e., who is
prajaapati, manifests as praaNa and raatri. We have earlier
mentioned that praaNa and vaak are the pair from whose union
creation has taken place. So, vaak is raatri.
raatri = raa (to grant, to bestow) + tri (to relieve, to rescue). raatri
means the personality of Consciousness who grants us what we
desire and thus relieves us. So, raatri means daatRi (the giver). The
goddess vaak, in her granting, bestowing form, is raatri or daatRi.
All that we get in the day remains in raatri, before it appears during
the day. Thus, the goddess raatri is accompanied by her sister
(svasaa/svasRi) named uShaa. uShaa is the goddess of dawn, and
she ushers in the day and all that raatri wants to bestow.
Thus, the following hymn of the Rik Veda describes her with her
sister uShaa:
Rik Veda Verse 10.127.3
niru svasaaramaskRitoShasaM devyaayatii |
apedu haasate tamaH ||
Meaning.
niH u svasaaram askRita uShasaM devi aayatii apa it
u haaste tamaH----niH-askRita (enabling) u
(besides) svasaaram (the sister) uShasaM (uShaa)
devi (the goddess) aayati (comes) apa (removes)
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id (indeed) u (and) haastae (destroys)
tamaH (darkness/ignorance)---- Besides enabling
the sister, uShaa, the goddess comes; indeed,
removes and destroys the darkness.
The word 'uShaa' is the goddess of dawn and is
related to the word 'uSh', meaning 'to warm', 'to
initiate with warmth'.
She carries the first rays of praaNa, to break the
darkness, and this is done aided by her sister raatri.
Whatever raatri grants, uShaa, the goddess of dawn,
carries that into the day. The day is the domain of the
deity mitra, and mitra is aided by varuNa. (We have
described mitra and varuNa in Section 24(vii)
above.
36. uShaa, oShadhi, soma , vibhavarii.
Both the words uShaa and oShadhi are related to the
words uShmaa and uShNa. uShmaa/uShNa means the
warmth of praaNa that has kept us alive.
Verse 3.13.8 of Chandogya Upanishad says that
the warmth of our body is the direct/discernible
evidence of praaNa dwelling in the body.
tasya (that's/praaNa-agni's) eSha (this is) dRiShTiH
(visible/direct evidence) yatra (where/that) etat
asmin (in this) shariire (body) saMsparshena (by
touching) uShNimaanaMṃ (the warmth)
vijaanaati (knows)— This is visible/direct

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evidence (of the presence of that) 'praaNa',
when one feels by touching the warmth in this
body. (Extract from verse 3.13.8 of the Chandogya
Upanishad.)
praaNa, Consciousness, is flooding us incessantly
with the streams of senses and perceptions. These
streams, or the flow of Consciousness, are soma and
have kept the creation intoxicated with the animation,
dynamism, and spirit. In every activity of ours, the
goddess uShaa ushers in uShmaa. praaNa is giving out
soma and warming with uShmaa radiating out of its
every form.
Every form that is holding uShmaa is called oShadhi.
The medicinal plants and herbs are also called oShadhi
because the extracts from such herbs or plants cure
ailments, bring healing by restoring the normalcy in
the activities of praaNa in a being. The sap or the
extract and the associated spirit are parts of soma.
praaNa, who is dakShiNa-agni, its luminous form is
chandra/chandramaa, and it is effusing soma. The
lunar domain, also known as the palace of King
soma, is called vibhaa-purii. vibhaa means 'lustre'--
lustre of soma, and purii means 'mansion'. The
goddess uShaa is known as vibhaavarii, and it is also a
name for the starry night! The word 'varii' means a
female or a goddess, who chooses her consort. varii is

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from the verb vRi, meaning 'to cover' or 'to embrace'.
raatri, the goddess night, is embracing lustrous praaNa
or soma.
In the Prashnopanishad, it is mentioned that night is
the appropriate time for cohabiting. (Refer to
Prashnopanishad verse 1.13.) When praaNa lies
down, when at rest, then it is the shiva form of
Consciousness. Thus, this union of praaNa and raatri
(rayi) is shiva-raatri, and it is also the name of the
festival when shiva (Lord Shiva) is worshipped on the
fourteenth day of the dark fortnight of the second
month of the spring season.
37. raatri and rayi. Wealth and the ear.
We have mentioned in Section 35 that raatri has
been mentioned as rayi in the Upanishad.
In the dictionary, raya means 'stream', 'current',
'course', etc. The word 'rayi' is related to the word
'raya'. The word 'raya' is about the inner space or
antariikSha. raya = ra (rava=sound) +
ya (controlling=yamana, flowing, joining); ya is a
semi-vowel and implies internal regulation, flow, and
connectivity.
The semi-vowel ya is classified as antastha, i.e.,
situated within (antara) or situated at the end (anta).The semi-vowel
ya implies the 'processing (yamana) by Consciousness within' or
inside all activities.
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All that we perceive in the physical universe exists
within us as sound (rava) or as words. So, raya means
the course/courses in the inner space where our
perceptions or experiences are processed.
Everything exists in the inner space, or antariikSha
as sound/words, and this is the (divine) wealth that
exists within. This is why rayi also means 'wealth'.
The sound within is shruti (listening), and the centre
of all listening is called shrotra, or the ear.
Thus, in verse 6.1.4 of the Brihadaranyaka Upanishad,
it is quoted: yo (The one who) ha vai (indeed)
saMpadaM (sampada/wealth/accomplishment) veda
(knows) saM (duly) ha (certainly) asmai
(for the one) padyate ([one]achieves) yaM
(whatever) kaamaM (the desire) kaamayate (the
one desires);
shrotraM (the listening/the essence of listening) vai
saṃpat (is the wealth/sampat)) shrotre (in the
listening) hi (crtainly) ime (these) sarve (all) vedaa
(knowledge/Vedas)) abhisaMpannaaH (are
accomplished) saM (duly) ha (indeed) asmai (for the
one) padyate (achieves) yaM (whatever) kaamaM
(the desire) kaamayate (desires) ya (who) evaM
(like this) veda (knows) —The one who indeed
knows sampada (the divine wealth), certainly

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achieves duly (for the self) whatever the one
desires; the listening (the essence of listening) is
the (divine) wealth/sampat; certainly all these
are accomplished in the listening.
The one who knows like this, duly for the
one (duly for the self), the one indeed achieves
whatever one desires.
Thus raatri who is rayi, is the queen of antariikSha,
and everything in her kingdom is held in 'listening'
or 'shruti'. The illumination here is that of the moon
(chandra), i.e., which is reflective; all reflected within.
In Prashnopanishad (verse 1.5) it is said:
aadityo (aaditya/the sun) ha vai (is indeed) praaNo
(praaNa) rayiH (rayi is) eva (indeed) chandramaa
(the moon) rayiH (rayi) evaa etat (is these) sarvaM
(all) yat (whatever) muurtaM (witform/physical) cha
(and) amuurtaM (without form) cha (and/also)
tasmaad (that is why) muurtiH (a form) eva
(is certainly) rayiH (rayi)------aaditya (the
Sun) is indeed praaNa, rayi is indeed
chandramaa (the Moon); rayi is all these,
whatever with form (physical), and also without
form; that is why any form is certainly rayi.
Thus, vaak who is also called raatri, is rayi, and
everything is her wealth. This is why she is also
daatRi, i.e. the goddess who grants what we desire.
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Whatever we experience or listen to, it is retained in
the inner space or antariiKsha as memory. Memory is
called smRiti in Sanskrit. smRiti means, what remains
in darkness as dormant or dead, i.e., mRita, becomes
alive and radiant, i.e., soma, during the time of recall
or remembrance. (smRiti—soma+mRita):it is the
night (raatri) and the moon (soma) together.
(In this context, it is noteworthy that the work on
'morphic resonance and morphic fields' was conducted
by the scientist named Dr. Rupert Sheldrake. There
are many YouTube presentations and articles regarding
this subject on the Internet. )
38. raatri, nishaa and nidraa(sleep).
nishaa is another name for the goddess raatri. This
word, nishaa, means the goddess in whom everyone
lies down and rests.
nishaa = ni (within) + shaya (sleep)+ a ('a' denotes
female gender).
Thus, we rest in her when we are withdrawn from our
external orientation, or from the state of wakefulness.
So, she is also called nidraa, i.e., sleep. nidraa =ni
(in/within) + draa (draavaNa= fuse)= state of getting
fused or blended within. During the state of deep
sleep, we get blended with the Soul.

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39. The mesmerizing night (raatri). rajanii. The
Egyptian god 'Ra and goddess Raet-Tawy'.
One of the names of raatri is rajanii. The word rajanii
is from the verb raj, which means 'to dye', 'to
illuminate with colour'. rajanii means the 'coloured
goddess'. The night is dark because in her (in the
goddess raatri,) all illumination remains within her by
her attraction. She is called kRiShNaa because she
attracts. The word kRiShNa means 'dark and
attractive', and kRiShNaa is the feminine form
of kRiShNa. The related root word is kRiSh, which
means 'to attract'. The dark goddess Night impels all
the ignorance, or tama.(Refer to the Rik Veda verse
10.127.3 quoted in the Section 35 above.)
Here is another verse (10.127.2) from the Rik Veda:
orvapraa amartyaa nivato devyudvataH|
jyotiShaa baadhate tamaH||
(RikVeda verse 10.127.2)
Word-word meaning.
orvapraa--aa (as far as) uru (vast) apraaH (filled)
amartyaa---a martyaa---not mortal, immortal
nivato---depth/down
devyudvataH--devii (the goddess) udvataH
(up/above)
jyotiShaa --by the light
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baadhate---resists
tamaH--the ignorance
Consolidated meaning.
As far as (it goes), the immortal goddess has
filled above and below by the light (by her
illumination), resisting the (infringement of)
ignorance. (Rik Veda Verse 10.127.2)
(We have mentioned above that raatri (rayi), the
goddess of night, keeps the rays/the light within
her, by her attraction (kRiSh), and so she is known
as kRiShNaa.)
While departing to set, aadiyta (the Sun) or praaNa,
along with her consort raatri (rayi), the goddess of
night, is described as looking at the immortals and
the mortals, enabling them to rest in their respective
places. This is stated in a Rik Veda verse (1.35.2).
Rik Veda Verse 1.35.2:
aa kRiShNena rajasaa vartamaano niveshayann
amRitam martyaM cha |
hiraNyayena savitaa rathenaa devo
yaati bhuvanaani pashyan || (Rik Veda verse
1.35.2).
Word-word meaning.

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aa -- all pervading
kRiShNena --- along with the attractive /dark
rajasaa ----(along with) rajas; raj = to imbue with
colour, to dye; rajas --who imbues/permeates with
colours
vartamaano ----existing/moving
niveshayan--- enabling to rest in place, to settle
amRitam-- the divine entity
martyaM----the mortal entity
cha--- and
hiraNyayena --by the golden
savitaa ---savitaa>savitRi---who is pressing out the
soma, or creating the savana or the periods (as
morning, day, dusk/ beginning, continuity, end)
rathenaa ---(by the) chariot ---the frame that holds
the motion; rathena>ratha= ra (rii= going, motion)+
tha (stationary; stha/sthaaNu=stationary)---motion
held in a stationary frame.
devo----the deity
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yaati ---travels, moves on
bhuvanaani---the worlds
pashyan---seeing, beholding
Meaning
Along with the (goddess of) attractive darkness
permeating all, travels savitaa (savtRi) the Sun
God in his golden chariot, enables the immortal
and the mortal to settle; the deity beholding the
worlds as he moves on. (Rik Veda verse 1.35.2.)
It appears that the names of the Egyptian Sun
god 'Ra' and his female form (or the consort) 'Raet
Tawy' are related to the aspects of Consciousness
mentioned as 'raatri' and 'rayi' in the Upanishads.
The word 'Ra' resembles the word 'raya', also the word
'ravi' means 'the sun', and 'rava' means 'sound'.'
The word 'Tawy' resembles the word 'rayi'. The word
'Raet' resembles the word 'raat'; 'raata' means
'bestowed' and 'raatri' means the goddess who
bestows. (We have mentioned in section 35 that
'raatri' means 'daatRi', i.e., 'the goddess who gives—
donates what is desired.) In this context, the English
word 'rest' seems to be connected to the Egyptian
word 'Raet'. Night, or raatri, is the time to rest.
40. raatri, rati, mithuna (cohabitation), and
viirya (virility).

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The word rati signifies the sexual union and pleasure,
amorous enjoyment. rati is also the divine
personification of the above aspects and is the wife of
kaama deva. kaama is the desire of the Soul to
become many. We have discussed kaama and kaala at
the beginning of this article.
The word rati is related to the word rata. rata means
'attached', 'engaged', 'one staying in another'.
We mentioned in the previous section about the
attraction by raatri the goddess of night. She holds us
in her. She is also the faculty by which the sperm
and seeds are held in the progenitor and in pitRi-loka
(the world of the divine fathers). She is inherently the
power or faculty by which the two partners stay in
each other; such an act of staying is also called rati,
and another name for it is mithuna. We have earlier
narrated the mithuna of vaak and praaNa, and that of
vaak and mana (mind) in Section 32 above.
In Consciousness, mithuna, rati, or intercourse means
the splitting of Oneness, or the Soul, into two, and
then each one staying in the other, fulfilling each
other's desire. The knowledge of mithuna, or rati,
allows one to be in full self-control and constant
awareness of the unfazed Soul or Oneness, while in an
act of intercourse. The goddess who relieves or
enlightens one with this power of rati is raatri. tri =
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tra= traaNa= act of rescuing, relieving. Thus in the
verse 1.13 of Prashnopanishad, it is said:
brahmacharyam (roaming in brahma/being active in
brahma) eva (indeed is) tad (that) yad (that/when)
raatrau (during the night) ratyaa
(in the intercourse) saMyujyante (engages)----It is
indeed an act in brahma (brahman) when,
during the night (raatri), one engages
in intercourse. (Quoted from verse 1.13 of
Prashnopanishad.)
raatri bestows rati, or the power to hold during
cohabitation: this means the one who gets this
power, called rati, is the one who remains
attached to the immutable soul in every moment
of existence and never feels detached. This is
the meaning of brahmacharya: to roam in
brahma. This is why it is said— aatmnaa vindate
viiryaM——by knowing the Soul, one attains the
strength.The word 'viirya' means strength, as
well as virility. (Refer to Kenopanishad verse
2.4.)
Every action is an act of cohabitation (mithuna); in our every
moment the self gets in touch with the perception and becomes that.
We don't perceive anything without becoming it. But at the same
time, in the core, we remain untouched, unchanged as the
immutable Soul.
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However, if one does not know this, then whatever
time it might be, one actually cohabits during the time
called day (divaa).
Night time means the time that carries the Goddess
Night (raatri), and daytime means the time that
carries 'aha', the god of the day. Day means the time
when creation, manifestation, and splitting happen; it
is not the time of the 'unified state'.
Here is a quote from the verse 1.13 of
Prashnopanishad : praaNaM (praaNa--vitality) vaa
(indeed) ete (these) praskandanti (spurt/effuse) ye
(who) divaa (during the day) ratyaa (in the
intercourse) saMyujyante (engage)—These (persons), who,
during the day, engage in
intercourse, effuse (their) vitality.
(Any perception or formation, or creation in
Consciousness is the outcome of the union of vaak and
praaNa, and vaak and mana. We have narrated this
before in this article.)
41. raatri as nakta.
'nakta' is another word for 'night' or 'raatri'. 'nakta'
means the one who is characterized by 'na'.
'na' means negative, and 'na' also means bliss or joy.
It is the joy of finding no one else but the self or the
Soul everywhere. Thus, black is the colour of 'joy or
bliss'.
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This blissful negative form of Consciousness has been
described in the Upanishads, and here is a part
quoted from the Chandogya Upanishad, Verse 7.24.1:
yatra (where) na (nothing) anyat (other than/other
than the Soul) pashyati (sees) na (nothing) anyat
(other than/other than the Soul) shRiNoti (hears)
na (nothing) anyat (other than/other than the Soul)
vijaanaati (experiences) sa (that is) bhuumaa
(bhuumaa---the infinite abundance) atha (and now)
yatra (where) anyat (other than/other
than the Soul) pashyati (sees) anyat (other
than/other than the Soul) shRiNoti (hears) anyat
(other than/other than the Soul) vijaanaati
(experiences) tat (that is) alpaM (less/limited) yo
(who) vai (is indeed) bhuumaa (bhuumaa>bhuuman-
-infinite abundance) tat (that is) amRitam (immortal)
atha (and then) yat (that what is) alpaM (less/
limited) tat (that is) martyM (mortal)---Where one
sees nothing other than the Soul, hears nothing
other than the Soul, and experiences nothing
other than the Soul, that is 'bhuuman' — the
infinite abundance, and now, where one sees
things as different from the Soul, one hears
things as different from the Soul, and one
experiences things as different from the Soul,
that is less (limited), that is mortal.
The universal Soul who has expressed itself in

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infinite abundance, is called bhuumaa (bhuuman), and
in the Chandogya Upanishad, it is mentioned that
bhuumaa (bhuuman) is the bliss—yo (that what) vai
(indeed is) bhuumaa (bhuuman-- the infinite
abundance) tat (that is) sukhaM (bliss)
na (not) alpe (in limitaion) sukham (pleasure/bliss)
asti (exists) bhuuma (bhuuman-- the infinite
abundance) eva (is indeed) sukhaṃ (the bliss)—That
is indeed what bhuuman (the infinite
abundance) is—that is the bliss. Bliss does not
exist in what is limited; the infinite abundance is
indeed the bliss. (Quoted from verse 7.24.1 of
the Chandogya Upanishad.)
42. Night in fifteen phases and the phaseless
immutable Soul. sadyojaata shiva.
We have mentioned earlier about praaNa as
prajaapati, i.e., praaNa who is rearing and nourishing
the creation. This act of rearing and developing the
creation is intended to bring about self-realization
in every entity; every entity ultimately realizes it
as 'bhuuman'.
This act of regulation of Consciousness that
nurtures, develops, and transforms us is appearing as
the cycles of time or events and is known as
samvatsara. We have narrated 'saMvatsara' earlier.
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praaNa who is prjaapati and manifesting as
saMvatsara, has sixteen 'kalaa'. (Refer to Verse
1.5.14 and 1.5.15 of the Brihadaranyaka Upanishad.)
The word 'kalaa' is the feminine form of the word
'kala'. 'kala' means the act of calling, or simply
'calling'. The dictionary says that 'kala' is a low or
soft inarticulate sound, like humming or buzzing. kala
is the calling of Consciousness, calling back everyone
to get merged into its Oneness; we have mentioned
this call as the voice of Silence, in Section 32 above.
As explained before, this call is initiating changes in
us; Consciousness who is calling us back, is
aahavaniiya agni. Consciousness as dakShiNa-agni is
changing and transforming us, and this is the
regulatory action of the lunar domain, and is
appearing as time.
Faculty of Consciousness changing us is kalaa, and it
has been stated that there are fifteen aspects of kalaa.
Each kalaa, is an aspect of goddess raatri, and in each
such capacity she illuminates and fills the being with
somaa, with the streams of perceptions and senses,
and this is her waxing form; and then she withdraws
the streams and illumination, and this is her waning
form. Withdrawing means taking back into Oneness.
Now, the first aspect (kalaa) consists of 'full moon and
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new moon personalities of Consciousness together;
the other aspects are the first phase of lunar waxing
and waning together, the second phase of lunar
waxing and waning together, the third phase of waxing
and waning together, and so on. This makes the
fifteen kalaa. Now, it has been stated in the above-
mentioned verses of the Brihadaranyaka Upanishad
that there is a sixteenth kalaa, which is called
dhruvaa. dhruvaa is the feminine form of the word
dhruva. 'dhruvaa' means the one who is constant or
never changes. This means in every change, in
every waxing and waning, there is a constant form;
there exists the eternal, immutable Soul in the
background of the activities. Thus, it is mentioned: sa
(He) eSha (this) saMvatsaraH (saMvatsara)
prajaapatiH (prajaapati) ShoDashakalaH
(having sixteen kalaa), tasya (his) raatraya (raatri
--the goddess of night) eva (is indeed) pa~nchadash
kalaaH (fifteen kalaa) dhruvaa (the immutable form)
evaa (indeed) asya (his) Shodashi (sixteenth)
kalaaH (kalaa); sa (he) raatribhiH (by the nights)
evaa (indeed) cha (and) puuryateH (filled) apa
cha kShiiyate (cha--and/also; apa kShiiyate—
drained) —He, this saMvatsara is prajaapati
having sixteen kalaa; raatri (the goddess
of night) is indeed his fifteen kalaa; dhruvaa—the

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immutable form is indeed his
sixteenth kalaa. He
is indeed filled by nights and also drained. (Part
quoted from the verse 1.5.14 of the Brihadaranyaka
Upanishad.)
In the next verse 1.5.15 of the Brihadaranyaka
Upanishad, the sixteen phases are mentioned in the
context of every individual. Thus, the immutable soul
in every being has been mentioned as the dhruvaa
kala, or the kalaa that is immutable and eternal.
The treasure, or vitta, has been mentioned as the
other fifteen phases, or kalaa. 'vitta' means 'wealth' or
'treasure'; the formation in Consciousness that we
achieve at every moment of our existence is a wealth;
it is a unique form of existence (vid) or posture
(kalaa). Each of the fifteen Kalas (kalaa) is a posture
of the goddess raatri, a way she has embraced the
immutable soul.
The word 'vitta' which means 'wealth', has originated
from the verb 'vid'. 'vid' means 'to know'. 'vid' also
means 'to exist'. Each knowing or perception, and
the corresponding formation or existence in
Consciousness, is a wealth or acquirement.
Every number has a character besides its numerical
entity, and the perception of that character brings us
nearer to the divine personality of that number.
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raatri in fifteen (panchadasha) phases (kalaa)
coexists with praaNa, or prajaapati. The creation
belongs to prajaapati. Ten is dasha in Sanskrit, and
the word dashaa means a 'state' or 'situation'. A
created entity is represented by the number ten,
because it is a situation or a state created from
Consciousness. For the same reason, gRihapati agni,
whose one of the aspects is the physical or materialized
universe, is assigned the number ten. agni-
maNDala or vahni-maNdala means the sphere
(maNDala) of agni, or vahni. agni- maNDala, or vahni-
maNdala has been described as having ten phases, or
kalaa.
praaNa or prajaapati is functioning in every being in
five forms, which are called praaNa, vyaana, apaana,
samaana, udaana. (Refer to the Prashnopanishad,
Chapters Three and Four.) So, praaNa or prjaapati has
fifteen (five + ten) aspects or kala (which are also
fifteen phases or postures of the Goddess Night).
The sixteenth phase has been mentioned as aatman,
or the immutable soul in every being, in verse 1.5.15
of the Brihadaranyaka Upanishad.
The word for sixteen is ShoDaSha in Sanskrit.
ShoDaSha = ShaD (six) + dasha (ten). ShaD, or 'six'*,
is the number for sweetness and represents the
sweetness of the immutable soul, or praaNa.
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(*Six is the number for sweetness. A honeybee has
six legs. Aromatic compounds are built on basic rings
of six carbon atoms and six hydrogen atoms. A sugar
crystal has a hexagonal prism shape. The word sex in
Latin means six. Six is ShaD/ShaSh/ShaT in Sanskrit.)
The number sixteen, or ShoDaSha, implies the
immutable Soul amidst all the changes that are
happening by the action of fifteen kalaa of raatri, who
is the faculty or consort of the Soul. So behind
every change, there exists the never-changing,
constant (dhruva) Soul. Thus, in the context of the
presence of the immutable One behind the changes,
every event is a 'nascent ', because the origin of the
event does not age. The Soul, as 'nascent', or as
'a newborn baby', is worshipped during the ritual
named 'shiva-raatri.(Refer to Section 36 above for
shiva-raatri.) The Soul (shiva) is then called
'sadyojaata', i.e., sadyo/sadyas (just) jaata (born).
sadyojaata-shiva is bathed with honey (madhu),
during the ritual.
The last part of verse 1.5.14 of the Brihadaranyaka
Upanishad says that on the day of the new moon,
prajaapati enters every being with his sixteen kalaa
and emerges in the morning. This means, our every
morning, our every instantaneous personality in
Consciousness is the emergence of Consciousness, or

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praaNa, as prajaapati with his sixteen kalaa. Thus, in
every moment of our existence, in every frame of our
personalities, there is dhruvaa kalaa (the immutable
form) and the fifteen kalaa of raatri.
Thus, the last portion of verse 1.5.14 is as below:
saH (he) amaavaasyaaM (in the new moon)
raatrim (night) etayaa (with these) ShoDasyaa
(sixteen) kalayaa (kalaa) sarvam (all) idaM (these)
praaNabhRit (reared by praaNa/creature)
anupravishya (entering) tataH (from that) praataH
(in the morning) jaayate (generates itself)
tasmaad (this is why) etaM (in this) raatrim (night)
praaNabhRitaH (a creature's) praaNaM (life) na
(do not) vicchindyaat (sever/take away) api (even)
kRikalaasasya* (from/of a lizard) etasyaa (of this)
eva (indeed) devataayaa (deity's) apachityai
(honouring) -----He (prajaapati), in the night of the
new moon, after entering with these sixteen
kalaa into this all reared by praaNa, generates
himself in the morning from that state; this is
why, in this night (of the new moon), never take
the life away, even from a lizard, in the honour
of this deity. (Last portion of verse 1.5.14 of the
Brihadaranyaka Upanishad.)
The above words tell that our every moment is a form
of prajaapati (praaNa) with his consort raatri (vaak)

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in her fifteen forms and the immutable Soul or the
Oneness as the sixteenth form.)
[* In the above verse, the word kRikalaasya is the
singular genitive case of the noun kRikalaasa. The
general meaning of the word kRikalaasa is 'a lizard,' a
chameleon.' Etymologically, the word means:
'kRi' ( to do, make) + 'kala' (neutral state of kaala
from where action of time originates) + 'as' (to take
place, to come into existence) + 'a' = anything
whatsoever created by the action of time. So, the
word kRikalaasa may mean any trivial entity or being.
The word 'cockroach' may have originated from the
word kRikalaasa.]
43. New moon night--- amaavaasyaa.
Generally, the word amaavaasyaa means the time of
the new moon. In the above verse, the clause
'amaavaasyaaM raatrim' has been used to say 'in the
night of new-moon'. We have explained the word
amaa in Section 30(v) above. amaa means the
Consciousness who is beyond measure. a = without;
maa = measure. The main word is ama, which means
the One who is everything, from 'a', i.e., what is not
realized, what is without any tangibility, to 'ma', i.e.,
what is mortal, or realized/physical, what is muurta or
embodied. So, ama/amaa is Consciousness, who is

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everything, and everything is included within it. The
word vaasyaa is from the root word 'vas', meaning 'to
dwell'. Thus, amaavaasya means 'staying with 'ama/
amaa', and this is the significance of the new moon
period: everything is coveredby 'ama/amaa', or
everything is within ama/amaa; this is the significance
of darkness. As amaa/ama is everything, so every
entity and every being dwells with ama/amaa; this is
why one of the meanings of the word amaa is 'with' or
together'.
Here is a clause from verse 5.2.6 of the Chandogya
Upanishad: amo (ama) naamaa (name) asi (is)—
your name is ama;
te (you) sarvam (all) idaM (this)—certainly,
together with you(exists) all this.
44. Full moon night---puurNimaa.
puurNimaa means the full moon night or the full moon
period. The word puurNimaa originates from the word
puurNa, meaning 'full', or 'complete'.
puurNimaa means the complete, full expression of the
moon, or chandramaa, who is the elixir soma, flooding
everyone's innerspace, or antariikSha, with the
senses, perceptions, and feelings. The word 'puurNi'
means the 'flood' or 'stream' for filling (puura).
puurNimaa means the one who is endowed with the

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aspect of flooding, filling everyone with consciousness,
i.e., with the streams of sound, touch, vision, taste,
and smell, with the feelings. This is why the waxing
period of the moon is called aapuuryamaana (filling)
pakSha (period), as mentioned in Section 30(iii).
The meaning of puurNimaa as experienced by the
seers is expressed in the following verse (known as
the shanti mantra (the sacred words of peace) of the
Upanishad: oM puurNamadaH puurNamidaM
puurNaatpurNamudachyate|
puurNasya puurNamaadaaya
. puurNamevaavashiShyate ॥
oM shaantiH shaantiH shaantiH॥
Meaning:
oM puurNam (full is) adaH (that) puurNam (full is)
idaM (this) puurNaat (from the full) purNam (the
full) udachyate (emerges) puurNasya (of full)
puurNam (fullness) aadaaya (drawn)
puurNam (full) eva (only) avashiShyate (remains)
oM shaantiH (peace) shaantiH (peace) shaantiH
(peace)— oM! Full is that; full is this.
From the full, the full emerges.
(When) fullness is drawn from the full,

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Full only remains.
oM! Peace, peace, peace!
Another meaning of the word puurNimaa is 'purNi
(completeness)' + 'maa (measure)'—the one who is
whole or complete is experienced by us in parts or
measures.
45. raatri suukta---a hymn to the night.
Here is a hymn to raatri, the divine personality of
Consciousness as the goddess of night, whose veil is
protecting us and whose affection is leading us to
eternity.
saama-vidhaana braahmaNa, Verse 3.8.2.
oM raatriM prapadye puunarbhuuM mayobhuuM
kanyaaM shikhaNDiniiM paashahastaM yuuvatiiM
kumaariNiimaadityaH shriichakShuShe
vaantaH praaNaaya somo gandhaaya aapaH
snehaaya manaH anuj~naaya pRithivyai
shariiraM||
Meaning.
oM
raatriM — to the night;
prapadye — we submit;
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puunarbhuuM (punar--repeatedly; bhuuM--creating;
puunarbhuuM = creating herself repeatedly);
mayobhuuM — mayo>mayas= delight; bhuuM--
creating; mayobhuuM---creating herself out of delight;
kanyaaM— kanyaa a girl; kanyaa=kana +ya; kana
= small and shining--divine form of conscious particles
that builds everything---conscious alphabets or letters;
split forms of Consciousness; Consciousness as words;
kanya= Consciousness in fragments, splitting from
Oneness'

shikhaNDiniiM —shikhaNDiniiM>shikhaNDinii; shi ---
to grant, to bestow, to sharpen or make prominent;
khanDinii----split, divided; shikhaNDinii means
Consciousness who splits or divides itself prominently
creating the male form (puruSha) and the female form
(prakRiti, shakti); (refer to the character named
ShikhaNDii (shikhaNDii) mentioned in the epic
Mahabharata).
paashahastaM —paasha hastam--paasha holding in
hand (hasta); paasha= paa (to nourish) + sha (shaas-
-to restrain, to regulate; paasha also means 'divine
leash'; paashahastaM---holding the divine leash to
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keep every creature in its intended orbit.
yuuvatiiM —yuuvatiiM>yuvatii----a young woman;
yuvatii>yuv; yuv= to unite, to attach; yuvatii = the
female who is attached; so, raatri as yuvatii is consort
/faculty of the Soul, the two are always united. raatri
is the same as vaak, and vaak is in union with
praaNa; praaNa is the active form of Soul.
kumaariNiim (kumaariNiim> kumaarii= a maiden;
kumaarii is the feminine form of the word kumaara;
kumaara = ku (evil, guilt) + maara (killing,
destroying)---who destroys the evil; kumaarii =
female personality of Consciousness destroying ku, or
evil, and is also known as kaumaarii shakti; she
remains ever maiden/immaculate despite taking the
various word forms, or forms in Consciousness. This is
because in her, in Consciousness, everything happens
in the environment of Oneness, the Oneness in which
duality is included. So, this is how She remains a
maiden, or immaculate virgin, despite creating every
word, or every entity; she never goes beyond
Oneness, even after going into duality or creating
herself as the universe.Duality is the root cause of fear
and experiencing death, and it is the source of all evil.
This kumaarii is making me know that in my every
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articulation, in my every formation in Consciousness, I
remain unperturbed in the Oneness or in the
immutable Soul, even getting associated with
whatever I perceive, and I never get obsessed by
them or overwhelmed. The one who knows kumaarii
is the one whose word can remove all evils; such
a knower is invincible.
skanda, or kaartikeya, who is deva-senaapati,
or the general (senaapati) of the soldiers of the deities
(deva), is also called kumaara.
aadityaH shriichakShuShe—aadityaH (the
sun) shrii (radaince) chakShuShe (for the eye)--(She
as) the sun is for supporting the radiance of the eye
(faculty of vision).
vaantaH (the air) praaNaaya (for the vital air)—
(She as) the air is for supporting the vital air.
somo (soma) gandhaaya (for the olfactory and
breathing function)— (She as) the soma is for
supporting the olfactory / breathing function (in us).
aapaH (water) snehaaya (for the tenderness)—(She
as) the water is for supporting (our) tenderness.
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manaH (as the mind) anuj~naaya (for the
resolution)— (She as) the mind is for supporting (our)
resolution.
pRithivyai (the earth) shariiraM (the body)----(She
as) the earth (physicality) is protecting (our) body.
Consolidated meaning.
oM! We submit to raatri (the goddess of night),
who is creating Herself repeatedly, creating
Herself out of delight, kanyaa (the divine girl
splitting into fragments), shikhaNDinii (splitting
herself into male and female forms),
paashahastaa (holding the divine
leash to keep every creature in its intended
orbit), yuuvatii (always attached to her consort
praaNa), kumaarii (the divine immaculate
maiden, never touching the duality);
(she as) the sun is for supporting the radiance of
the eye (faculty of vision), (she as) the air is for
supporting the vital air, (she as) the soma (elixir
of the moon) is for supporting the olfactory/
breathing function (in us), (she as) the water is
for supporting (our) tenderness, (she as) the
mind is for supporting (our) resolution, (she as)
the earth (physicality) is protecting (our) body.

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(Verse 3.8.2 of saama-vidhaana braahmaNa .)
46. Some remarks on the word shikhaNDi.
1. Consciousness is shikhaNDi, because it is the origin
of both maleness and femaleness. This mystery is
embedded in the character of Shikhandi (shikhaNDi)
described in the epic Mahabharata. Shikhandi
(shikhaNDi) was connected to the famous warrior
BhiShma (bhiiShma) who conquered the desire for sex
and remained a bachelor forever.
Shikhandi (shikhandi) was born as the daughter of the
king drupada,who was childless, but got a daughter
when the lord Shiva granted him a boon; drupada was
told by shiva that the female child would eventually
become a man. shikhandi was the princess named
amba in the previous birth. At some point in her life,
Shikhandi (shikhandi), met a kind of divine being
called a yakSha, whose name was sthuuNa- karNa,
a male being. sthuuNa-karNa exchanged his sex with
shikhandi, and thus shikhandi became male.
(Refer to<https://en.wikipedia.org/wiki/Shikhandi>).
shikhandi after becoming male, became a warrior
in the battle of kurukShetra, and was instrumental
in vanquishing the great personality (Bhishma)
bhiiShma
2. The word shikhaNDi (shikhaNDin) also means a
peacock. A peacock is the vehicular bird of the

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deity skanda or kaartikeya. A peacock is also
called mayuura.
I am quoting below what we published about mayura
in a separate article:
"A peacock is called mayuura. mayuura = me (my) +
uuraH (uurasa>ourasa---sap, secretion from what
belongs to the self, secretion from the heart ---
seminal fluid). So, mayuura= me uuraH -----my
virility. Among the many calls a peacock makes, one
call sounds as ' may-awe' as if saying 'me uuraH —
my virility'. This is a loud nasal sound made at the
dawn and dusk. (Refer to
<https://birdavid.com/peacock-sound/>.) Thus, a
peacock's voice in a way carries the message of the
virility in its very direct words, as if it is announcing
the presence of vaak in its call. Consciousness, who
is vaak, from her we have acquired our reproductive
capabilities, including the faculty of conceiving."
(Refer to "Consciousness, our physical existence, and
the related Vedic-Sanskrit words." in the link
https://vedicsanskritwords.blogspot.com/2023/05/con
sciousness-our-physical-existence.html)
3. shikhaNDin= shi (shiras=head) + khaNDin
(consisting of pieces). The word shi is a verb, and it
means 'to grant', or 'to bestow'. shiras, or the head, is

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that location in Consciousness or in the 'Knowledge'
which is the centre of regulation and from where
everything is granted.
When Consciousness grants and bestows,
Consciousness splits from Oneness into vaak and
praaNa. This is why Consciousness is called
shikhaNDin, i.e., the one who is splitting out from the
head. This is culturally exhibited as a tuft or
lock of hair on the crown of the head by certain
members of Brahmin communities, and this lock of
hair is called shikhaa. The peacock exhibits a beautiful
crest, or shikhaa, and this is why a peacock is also
called shikhi.
4.The male members of the Shikh communit y
of India, who are hailed for their valour and service to
the Indian army, also maintain a tuft of hair on the
head and keep it covered by a turban. Their valour and
participation in the military, and the headdress they
display, remind us of the divine army general (deva-
senaapati) named skanda/kaartikeya with his peacock
(shikhi).
47. Synchronization---samaya. samaaja,
saramaa and paNi.
The word samaya means 'appointed time', 'right time',
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etc. samaya = sam (together with, along with)+aya
(going)---going together, synchronized motion, etc.
So, samaya means the time or regulation that creates
synchronized activities.
The word 'samaaja' means 'society'. samaaja implies
sama, or synchronized living with 'aja', or with the one
who is eternal. aja = a (without) + ja (generation),
i.e., who is never born, or the eternal one.
We mentioned in Section 14 that the word shva/shvan
means both time and dog.There is a goddess, who is a
'divine hound', and she has been mentioned in the Rik
veda. Her name is saramaa. saramaa = sa (saha =
along with) +ramaa (delighting, rejoicing). She is the
personified divinity that always coexists with the
pleasure, or the experience, that we experience in the
physicality. Physicality is a part of divinity.
Every moment in the physicality (mortality) has a
divine (immortal) counterpart. So, the divinity always
remains along with the physicality. saramaa is known
as a deva shunii (the divine female dog).
In the Rik veda, it is mentioned that saramaa as a
messenger of indra, the king of heaven, approached
the trading community called paNi and asked them to
return the cows/cattle that they had stolen from heaven.
paNi is related to the word paaNi, meaning 'hand', as
well as a 'trading place', and both the words have

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originated from the verb paN, meaning 'to trade'.
In fact, the word paaNi for the hand means any
functional organ or faculty of ours. In every action of
ours, there is a trade between the external world
and the inner world. Every action is a to-and-fro
movement from inside to outside and vice versa.
Whatever we do, it leaves a print in the external
world, and the associated experience or perception
modifies us internally.
We have earlier described elaborately how we and the
physical world are being regulated by divinity. As we
are obsessed with the external world or with
physicality, we can not see how divinity is nourishing
us and enabling our realization at every moment.
We are enjoying our conscious existence every
moment without acknowledging the role of the divinity
active with us all the time. This unawareness is
the stealing of the divine cows. Cow is 'go' in Sanskrit
and is from the verb gam, meaning 'to go'.Our sensory
and functional organs are called go, because we are
moving or roaming in our Consciousness by these
organs or by these faculties which we have got from
the Consciousness, and which are the forms of
Consciousness. This is the fact that was conveyed by
saramaa to the traders called paNi, who were trading
without acknowledging indra or the heaven, and thus

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stealing the divine cows. (Refer to the Rik Veda verses
10.108.1 and the subsequent verses. )
48. savana.
One of the meanings of savana is time or period. As
discussed before, the activities of Consciousness
driven by its desire (kaama) are felt as time (kaala).
Our Soul or Consciousness in active form is called
praaNa or ana. The word savana has originated from
the verb su and the word ana; su means 'to move',
'to extract'; and ana means praaNa, Consciousness
flowing as our life. Consciousness is flowing and
extracting from its Oneness all that we are perceiving
and experiencing, and that makes life. This is savana.
Our lifespan has been considered as made of three
savana. The first twenty-four years of life have been
stated as the morning period, and this period is called
praataH- savana; praataH>praata=morning, savana=
period.
The next forty-four yearsarethe maadhyaMdina
savana or the middle term, the midday and
afternoon. maadhyaMdina = maadhyam>madhya
(middle) + dina (day). maadhyama means 'central'
and also that which is 'medium' or which permeates
everything. dina means 'a day' and also 'what is
divided'. dina is from the verb 'do' which means 'to
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divide.' Thus, Consciousness as the day, or as dina,
appears in three divisions: morning (praataH-
savana), noon (maadhyaMdina), and evening
(tRitiiiya savana; tRitiiiya = third). The period assigned
for the third (tRitiiya) savana is forty-eight years. So,
an ideal/complete life span is one hundred and sixteen
years (116=24+44+48).
We have discussed previously the sixteen phases of
the moon (soma/chandra/chandramaa). The immutable
Soul, who is called dhruva, is the sixteenth phase
(Kalaa) and the Soul's or praaNa's consort/faculty.
raatri (the goddess of the night), also the faculty of
the Soul/praaNa, has fifteen phases (kalaa), and
together they make the sixteen phases (kalaa) of
prajaapati, by whose regulation our life flows. So,
if we know this regulation and prajaapati, we live 116
years, i.e., we identify ourselves with prajaapati. The
number one hundred is the number that represents
fullness. Living a hundred years means experiencing
the entire period from birth to death as the
expansion of Consciousness as praaNa. Such
expansion happens with Consciousness as an
immutable, unchanged Soul (j~na) in the core. (We
have explained the words j~na and ana in section 12
and various other sections above.)
So, this j~na, who is immutable and has also been

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mentioned as dhruvaa (the sixteenth phase/kalaa),
along with vaak or raatri (having the fifteen phases/
kalaa) is making every moment of our existence.
Knowing this keeps me always in Consciousness,
unchanged and immutable at one end, and creating
my own phases at the other end. This leads to
experiencing the completeness (100 years) of the life
that is regulated by Consciousness possessing 16
phases (kalaa). This is living 116 years. (Refer to the
Third Chapter, Sixteenth Part of the Chandogya
Upanishad.)
49. The deities of the life and somayaaga.
In the sixteenth part of the Third Chapter of
Chandogya Upanishad, life has been described as
yaj~na. yaj~na means the sacrificial performance that
enables one to see the regulation (ya/yaj) of the
immutable soul (j~na). The regulating Soul is called
praaNa and also prajaapati.
Thus, verse 3.16.1 of the Chandogya Upanishad says
puruSho (the being/the entity) vaava (is also)
yaj~na—(every) being is also yaj~na (an act of
sacrifice, or an outcome of the regulation of the Soul).
After saying this, the sage describes the three Savanas
(savana) as mentioned above.
We have explained the meaning of the word savana

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in Section 48 above. Another meaning of the word
'savana' is the 'extraction of soma'. su= extraction,
ana= praaNa: Consciousness effusing as streams of
perceptions, as sound, light, touch, etc., as the events
of life, or soma.
So, here in this part of the Chandogya Upanishad, the
life of every individual has been stated as the
soma-sacrifice or soma-yaaga (soma-yaj~na).
The first 24 years of the life are regulated by
Consciousness as the divine personalities called vasu.
We have mentioned that the first season, spring
(vasanta), is ruled by the deities called vasu.
(Refer to Sections 24(ii), 24(iii), and 24(iv).)
savana starts with the deities called vasu, who take
care of our dwelling and dressing. vas means to wear,
to dwell, to shine, etc. The regulation of a deity or a
group of deities happens with a specific pattern
/appearance and periodicity/meter; this is called
Chanda. Chanda acts as aachChaadana or a shroud,
protecting the beings who are being controlled by the
deities. So, the first 24 years of life belong to the
domain of the deities called vasu, and the regulation
follows a rhythmic meter or a beat named gaayatrii.
gaayatrii is a type of Vedic meter (Chanda), and any
verse that is composed of this meter has three
stanzas. Each stanza is composed of eight syllables,

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making the total number of syllables 24,
corresponding to the 24 years of dominance by the
deities vasu.
Thus the structure of gaayatrii Chanda is 8-8-8.
In this context, it is to be noted that the deities vasu
are also eight in number.
Again, the gaayatri mantra, which is sung to
worship the goddess gaayatri, is also of 24 syllables.
gayatrii is the goddess, and the divine personality of
Consciousness who relieves and rescues our faculties,
our sensory and working organs. We have mentioned
before that these faculties are called go. They are also
called gaya. gaya = ga+ya; ga= gacChati — goes;
ya=aayati-arrives.
By our sensory and working organs, we are always
swinging to and fro; we are going out or orienting
externally, as well as we are returning or orienting
internally. This is gaya, and Consciousness is making
this happen.
So, it is mentioned that as the goddess rescues/
relieves (tatre) gaya, i.e., as She enables our faculties
('go') to function, so she is called gaayatrii. Not only
that, Consciousness is carrying our faculties or
carrying us beyond limitations and mortality, to
eternity. So this is also the act of rescuing gaya.
Here is a part quoted from verse 5.14.4 of
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Brihadaranyaka Upansihad:
saa (she) ha (certainly) eSha (this) gayaaM (gaya
tatre (rescues/ relieves); praaNaa (praaNa in various
forms, faculties) vai (indeed are) gayaaH (gaya),
tat (that) praaNaaM (the faculties; the functions of
praaNa/ sensory and working organs) tatre (rescues/
relives/ enables); tat (that) yat (since) gayaaM
(gaya/ faculty of perception and action) tatre
(rescues/relieves) tasmaad (that is why) gaayatrii
(gaayatrii) naama (is the name)—She certainly
rescues and relieves this 'gaya'; praaNa in
various forms (as sensory and working organs)
is indeed 'gaya'; that (gaayatrii) rescues and
relieves the faculties (the functions of praaNa
/sensory and working organs); since that
(gaayatrii) rescues/relieves gaya (faculty
of perception and action), that is why gaayatrii
is the name. (Part quoted from verse 5.14.4 of the
Brihadaranyaka Upansihad.)
After the first 24 years of life, the next 44 years
are regulated by the deities called rudra. We have
described the deities called rudra in Sections 24(v)
and 24(vi). In the domain of vasu, our faculties
develop, and we are dressed to dwell. In the domain of
rudra, we experience what is all destined for us. (We
need to understand that all three savan, or the

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periods, act simultaneously.) Chanda, or the meters
of the deities rudra is called triShTubh.
Similar to gaayatrii chanda, the triShTubh Chanda
which belongs to the deities rudra, has the structure
11-11-11-11, i.e., it consists of four stanzas, each
stanza having eleven syllables corresponding to 11
rudras.The dominance of 11 rudras spans over 44
(11*4)years.
triShTubh = tri (three) + stubh (uttering joyful sound,
praising). The three agni (aahavaniiya, dakShiNa,
gRihapati) are satisfied by the soma extracted by
rudra. (Refer to Section 25(v).This is represented by
three stubh (triShTubh), or three articulations of joys
due to the actions of the deities called rudra.
While living during the period regulated by the deities
called vasu, one prays to them, saying that one's
life be extended from the morning (the domain of
vasu) to noon (the domain of rudra).
After the domain of rudra, begins the domain of
aaditya. We have described in detail the deities aditya
and Consciousness as aditi in Sections 19 and 20 and
in many other sections of this article. The period of
this dominance is 48 years. The deities called aaditya
are twelve in number, and they appear as twelve
months.
Each month, each aaditya is taking each of
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us to the divinity and Oneness along with the time/
regulation specific to that month. Refer to the clause
'aadadaanaa yanti', explained in Section 19 above.
The Chanda of the deities aaditya is called jagatii.
(Refer to Verse 3.16.5 of the Chandogya
Upanishad.)
The word 'jagatii' is the female form of the word
'jagat'. The origin of these two words is the verb
'gam' which means 'to go, to move'. This is why the
universe is also called jagat, i.e., an entity that is in
motion; motion is the outcome of the regulation of
Consciousness, and is perceived as time.
jagatii Chanda is the rhythm of the regulation of
Consciousness, by which every entity is placed in
motion, every entity is made dynamic. This motion is
taking everyone back to the origin or to the universal
Oneness, by the twelve deities called the aaditya.
The best explanation of jagatii Chanda is the first
stanza of the first verse of the Ishopanishad; it says:
ishaavaasyamidaM sarvaM yatki~ncha
jagatyaaM jagat—iishaa (by the iishaa/by the
ruler) vaasyaM (is shrouded /is made to dwell) idaM
(this) sarvaM (all) yad ki~ncha (whatever)
jagatyaaM (within the moving frame/within the
moving one) jagat (is moving)—By the ruler of
the universe is shrouded all these (and all are

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made to dwell), whatever is moving (jagat)
within the moving one (jagatyaaM).
The period of 48 years corresponds to 48 syllables of
jagatii Chanda, and they are arranged in 4 stanzas.
The deities called aaditya are 12 in number, and thus
jagatii Chanda has the structure of 12-12-12-12.
Thus, at the end, mortal life transcends into divinity,
and this is experienced by the one who knows
this regulation of Consciousness. The knower lives the
full life-----puurNaayu----puurNa (whole) aayu (span
of life); the whole span of life has been numerically
described as 24+44+48=116 y ears. ( Refer to Verse
3.16.6 and 3.16.7 of the Chandogya Upanishad.)
50. The seven saama---The seven type of
regulations emanating from the divine eye
aadiya the sun. The seven musical meters .
The second part of the ninth chapter of the
Chandogya Upanishad describes the seven kinds of
regulations acting on us from the divine eye, the eye
of Consciousness, appearing as the sun in our
terrestrial sky. Thus it is said:
sarvadaa samastena saama maaM prati maaM
prati iti sarveNa samastena saama||
(A part quoted from Verse 2.9.1 of Chandogya
Upanishad.)
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Meaning.
sarvadaa (always) samaH (the same) stena (so)
saama (saama) maaM prati (prati—towards; maaM-
—me; maaM prati—towards me) maaM prati
towards me) iti (it is); sarveNa (with
everyone) samaH (same) stena (so) saama (saama)
—Always the same, so (aaditya/the sun) is
saama. '(Looking) towards me, towards me' —
(the way) it is (felt by everyone), so saama.
This is how the sun in our sky, aaditya, Consciousness,
is looking at us; it is the look of the Soul towards the
souls,looking with the feelings of sameness.
This part of the Chandogya Upanishad
narrates seven aspects of saama, which are the
aspects of Consciousness as aaditya, or the Sun, who
regulates our time. We are thus tied and tethered by
time.
Seven aspects of saama.
(i) hiMkaaara.
As long as the Sun does not rise above the horizon,
but the sky is lit with the morning twilight hue of the
sun about to be visible, it is then certain that the Sun
is going to rise. This sense of certainty is called
hiMkaara. him or hiM is an exclamation that carries
the feelings of certainty. Before we see the

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self-effulgent Soul or the sun, we are animals, being
slaves of the instincts. So, it is said that the animals
follow the aspect of the sun before the rise.
Thus, verse, 2.9.2 of the Chandogya Upanishad says:
tasmin (on that/ on the sun) imaani (these)
sarvaaNi  (all) bhuutaani (beings) anvaayattaani
(depend) iti (thus/like this) vidyaat (should know)
tasya (its/ the Sun's) yat (that what) puraH (pre/
before) udayaat (the rise) (form) sa (that is)
hiMkaaraH (hiMkaara) tad (that) asya (of this
form) pashavaH (the animals) anvaayattaaH
(dependent) tasmaat (that's the reason) te  (they
[the animals]) hiM (the sound of assurance/lowing
sound by the animals) kurvanti (make)  hiMkaara
(hiMkaara)-bhaajino (share) hi (indeed) etasya
(of this) saamnaH (saammaa)—All these beings
depend on that Sun (aaditya), and thus one
should know.
The form that the Sun has before it rises is
(called) hiMkaara; the animals are dependent on
that form of the Sun (aaditya), and that's the
reason they (the animals) make (articulate) 'hiM'
(the lowing sound the animals make to respond
to or to assure its calves/clan members); they
(the animals) share this (portion) of saama
(praaNa), called hiMkara. (Verse, 2.9.2 of the
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Chandogya Upanishad.)
hiMkaara is related to the first musical meter called
saa, and is from saa of saamaa (sameness).
(ii) prastaava.
As the Sun, aaditya, who is saama, showering us
with sameness, who is praaNa and activates in us the
state of wakefulness, who kindles the vision and
realization in us, has tied the human beings
(manuShya) by His time that covers the moments of
first rising (prathamaH--first uditeH---rising). This is
why we, the men and women, aspire; we love to
perform deeds that earn praise; we are enterprising:
we keep living in a state of preparedness to achieve
the laurels.
Thus, the verse, 2.9.3 of the Chandogya Upanishad
says: atha (And now) yat (that) prathamaH
(the first/just) udite (rising) sa (that is called)
prastaavaH (prastaava —the act of presenting) tad
(that) asya (His/aaditya's/Sun's) manuShyaa (the
human beings) anvaayattaaH (are dependent)
tasmaat (that's why) te (they are)
prastutikaamaaH (prastuti— presentation/initiation/
/fond of)  prashaMsaakaamaaH (prashaMsaa--
praise; kaamaaH-- lover; fond of) prastaava
(prastaava) bhaaajino (share) hi (indeed) etasya (of

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this) hi  (indeed) etasya (of this) saamnaH
(saamaa)—And now that (the form of) the (Sun)
(when) just rising, that is called  prastaavaH
(prastaava---the act of presenting); the human
beings are dependent on that form of the Sun
(aaditya); that's why they are fond of
presenting/initiating (and are) praise-loving;
they (the human beings) share this (portion) of
saama (praaNa), called prastaava. (Verse 2.9.3 of
the Chandogya Upanishad.)
So, as we evolve from the animal stage to the state of
human beings, we prepare ourselves to know
ourselves and know our divinity.
The regulation prastaava is related to the second
musical meter called re; re is a particle in the Sanskrit
language and a sound generally uttered to dispel
someone or something evil. Thus, those who follow the
prastaava aspect of saama or praaNa, i.e., those who
prepare to implement, first dispel the obstructions,
deflections, and deterrents in the beginning. This is
why, at the beginning of Hindu religious rites, an oath
is taken and evils are dispelled by pronouncing the
sacred words (mantra) as a part of the preparatory
process (prastaava).
(iii) aadi.
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After the rise, as the Sun moves up, the time or
the corresponding regulation is called saMgava velaa.
The birds who can fly, i.e., the beings who have
evolved and attained the capability to overcome the
attraction of physicality, follow this regulation called
saMgava velaa. saMgava = saM (joined together) +
gava (cow/cows; the sensory and working organs).
The word 'velaa' means 'time of the day', 'hour', or
'period'. (The English word 'bell', might be related to
the Sanskrit word 'velaa'. A clock bell announces the
hour.)
Our organs, or the faculties, are created out of
Consciousness or praaNa. Organs are the channels in
our Consciousness through which we get connected
with the external world, and the external world gets
connected with us. The external world is the divinity of
Consciousness, and we call it 'external' because of our
limited sense of 'self' or the 'soul'; we do not know
that the external world is part of the universal Soul—
the Soul of every entity.
So, the organs, which we have mentioned as the
channels above, merge into the sameness, which is
saama or praaNa, when the realization happens.
So, during this saMgava vela, the cows, i.e., the
faculties, or the organs, pasture in praaNa, or pasture
with the awareness of praaNa, who is beyond death

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and infinite.
Thus, when the saMgava vela arrives, we start flying
above, released from the limitations imposed by
physicality and mortality. This aspect of praaNa or
saama is called aadi. aadi means 'beginning'. It is the
initial state of experiencing the divinity or the
unfolding of divinity. This word, aadi, is from the root
word ad, meaning 'to eat' or 'to experience'. In this
realm of time, we reach the threshold of the divinity,
and so it is said that the birds or the enlightened souls
fly in the (inner sky—antaraakaasha) without any
contrivance, i.e., autonomously.
These flying souls, or the birds, have been mentioned
as vayaaMsi in verse 2.9.4 of the Chandogya
Upanishad. vayaaMsi is the plural form of the word
vayas, meaning 'a bird'. (The word 'vayasa' means
age, i.e., how much time has flown; how much one
has already flown towards the other bank of life.)
We quote below the verse 2.9.4 of the Chandogya
Upanishad: atha (And now) yat (that) saMgava
velaayaaM (the meeting [saM] point/time[velaa] of
the organs [gava] with praaNa ; period after the rise
of the sun and before the noon) sa (that is) aadiH
(aadi/ the beginning) tad (that) asya (of that form)
vayaaMsi (the birds) anvaayattaani (depend)
tasmaat (that's why) taani (they) antarikSheH (in

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the inner sky) anaarambaNaani (without any
contrivance) aadaaya (by resorting to) atmaanaM
(the Soul/the Oneness of Consciousness) paripatanti
(fly) aadi-(the beginning/the beginning of the
experience of saama) bhaajiini (share) hi (indeed)
etasya (of this) saamnaH (saama)—And now that
saMgava velaa (the meeting [saM] point/time[velaa]
of the organs [gava] with praaNa ; the period after
the rise of the sun and before noon) which is
aadi (the phase of reaching the threshold
of the world of saama/praaNa) , and the birds
(the enlightened souls) follow that; that's why
they fly in the inner sky without any contrivance,
by resorting to the Soul/the Oneness of
Consciousness; (they) indeed share the
beginning (aadi) of this saama (praaNa).
(Verse 2.9.4 of Chandogya Upanishad.)
The regulation aadi is related to the third musical
meter called gaa. gaa is derived from the word
saMgava or gava; recall that saMgava velaa is the
realm of aadi.
(iv) udgiitha.
Now, as the Sun movesfurther up and reaches
the mid-sky, that state of the Sun/saama/praaNa, or
that period, is called madhyaMdina or the midday

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(noon).   madhyaMdina= madhya (mid) + dina (day).
We have explained the word maadhyaMdina in section
48 above. maadhyaMdina means the midday period.
.The deities follow this regulation corresponding to the
position of the Sun, when the Sun is in the mid-sky or
when it is exactly (samprati) midday. What
started as aadi reaches its climax when it is
maadhyaMdina, or the midday. This phase of the Sun
or saama is called udgiitha. udgiitha = ud + gii +tha.
ud = above; above the death and all limitations;
gii= gir = words; words or feelings in the inner
plane; Consciousness flowing in our inner space; tha =
tham =sthiti=stability, a resolute status/physical
formation/body/physicality. Thus, Consciousness, who
is above (ud) mortality, who is unbound, who is
flowing as soma or the streams of sensations (gi) in
the inner space (antariikSha), who is the physicality
/mortality, and exists as embodied entities of the
physical universe (tha), is udgiitha. Consciousness
has risen above, ,exhibiting its three self-expressions:
divinity (ud), all-pervading-interconnecting inner space
(gii), and the physicality (tha).
So, the deities follow udgiitha. The verse 2.9.5 of
Chandogya Upanishad is quoted below: atha (And
now) yat (that) samprati (when   exactly)
madhyaMdine (the midday) sa (that is) udgiithaH

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(udgiitha) tad (that) asya (of this Sun/saama/
/praaNa) devaa (the deities) anvaayattaaH
(follow) tasmaat (that's why) te (they) sattamaaH
(are the most deply rooted in the truth)
praajaapatyaanaam (among the children of
prajaapati) udgiitha (udgiitha/udgiitha aspect of
saama/praaNa) bhaajino (share) hi (indeed) etasya
(of this) saamnaH (saama)—And now that,
when exactly it is the midday, that is udgiitha,
and the deities follow that aspect of this Sun/
saama/ praaNa; that's why, among the children
of prajaapati, they are most deeply rooted in the
truth. (Verse 2.9.5 of the Chandogya Upanishad.)
The fourth musical meter is maa. maa/ma is related
to madhyaMdina, which is the time of udgiitha.The
Sanskrit letter 'ma' represents climax and finality;
like the word 'uttama' which means 'best', 'charama'
means 'extreme'. (Thus, the word sattama used in the
above verse is significant because it ends with the
syllable 'ma'; sattama means 'the most deeply rooted
in the truth [satya].)

(v) pratihaara.
As the Sun starts descending, the first phase of
the descent supports the womb (garbha). This phase
is the period after midday and before the afternoon.

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It is the regulation that acts on a being during the
descent from the divinity. This regulation, or this
aspect of saama supports the embryo and the fetus,
allowing them to be held securely inside the womb.
This aspect of saama or praaNa is called pratihaara.
pratihaara = prati (towards)+ haara (carrying away)
—the act of carrying away from the divinity, or the act
of picking an aspect of Consciousness from the
divinity, to create an entity.
Here is verse 2.9.6 of the Chandogya Upanishad:
atha (And now) yad (that) uurdhvaM (beyond)
madhyaMdinaat (madhyaMdina--midday) praak
(before) aparaahNaat (afternoon) sa (that is)
pratihaaraH (pratihaara---act of carrying away) tad
(that) asya (of it's; of it's form called garbha) garbha
(the embryos) anvaayattaaH (follow) tasmaat
(that's why) te (they) pratihRitaaH (those carried
into the wombs) na (not/does not) avapadyante (fall
down)—And now that (when it is) beyond midday
(and) before afternoon, that is pratihaara (act of
carrying away) (and) that form (of saama/
praaNa) is followed by the embryos; that's why
they do not fall down (from the womb)—they do
not suffer miscarriage. (Verse 2.9.6 of the
Chandogya Upanishad.)
We and the universe are growing in the womb of the
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Mother Consciousness, and this is why vaak is called
vaagambhRiNii----vaak + ambhRiNii. ambhRiNii is
derived from the word 'ambhRiNa'. ambhRiNa =
am/ama (power/vigour/tejas---semen virile) + bhRi
(bearing, carrying).
The fifth musical meter is paa. paa means to protect,
or to guard, and is thus related to the protection of
garbha (womb) and pratihaara.
(vi) upadrava.
.Here is verse 2.9.7 of the Chandogya Upanishad:
atha (And now) yad (that) uurdhvam (up/beyond)
aparaahNaat (afternoon) praak (prior) astamayaat
(setting) sa (that is) upadravaH (upa—proximity;
dravaH—running/fleeing/disappearing) tad (that)
asya (of that form) araNyaa (those who live in the
forest; araNya=forest, wilderness) anvaayattaaH
(follow) tasmaat (that's why) te (they) puruShaM
(the being) dRiShTvaa (seeing) kakShaM (hiding place; shelter;
specific orbit) shvabhram (shva =time, bhra>bhRi—to take care
of/to support; shvabhram—location destined by time) iti (in this
manner; thus it is this) upadravanti (disappear)
upadrava (disappearance) bhaajino (share) hi
(indeed) etasya (of this) saamnaH (saama)—And
now that, when it is beyond afternoon and prior to the
setting, that is 'disappearance' (upadrava); and that form of
saama/praaNa is followed by those who live in the forest
(araNya); that's why they who follow the upadrava aspect of
saama disappear in/flee to kakSha (respective
orbit/chamber/refuge),
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shvabhra (protective domain of time), when they see (an
unknown) being (puruSha). They (the dwellers of the forest)
share this aspect (upadrava) of saama. (Verse 2.9.7 of the
Chandogya Upanishad.)
This aspect of regulation of Consciousness, called
upadrava, places us in a refuge, or driv es us away from the time and
the place where a trouble is going to happen.
The sixth musical meter is dhaa, and is related to
upadrava, which is the regulation of Consciousness, that enables the
creatures to flee to the refuge or to escape the trouble. The word
dhaa implies dhaav, i.e., to flee away or to run away.
(vii) nidhana.
As the Sun starts setting, that phase is called nidhana. nidhana = ni
(ni>nija=aatman/Soul)+dhana (wealth). Whatever happens
throughout the day turns out to be the treasure of Consciousness at
the end of the day. Every event, every perception, is achieving the
self within the self (or, more precisely, the Soul within the Soul).
Every perception is a form of Consciousness, where the self and the
perception are attached to each other, and the immutable Soul
remains in the background as the originator and the regulator of the
event or the perception. Thus, everything finds its way in the
immutable Soul or in Oneness of Consciousness. The word
'nidhana' also means 'conclusion' or 'annihilation'; it is the mute
pleasure within the immutable: it is everything as One in the One!
Thus, this is reflected as our existence in our father, in our
progenitor; we exist in the father without any separate identity; we
remain merged. So, this is the setting of the sun; every event, every
being, loses its shine to the oneness; it is the end, but
not annihilation; it is everything ending in Oneness.
Thus, every event that happens from the beginning to the end does
not become extinct; all the moments are held at rest in
Consciousness. This is the blissful closure in which all the sensations
and all the formations that have happened in a cycle executed by
Consciousness remain seamlessly held within, resting in the Oneness
of Consciousness. The divine fathers follow this aspect of praaNa or
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saama. In the divine Fathers, we remain as the seed. Before our
birth, we enter our earthly progenitor (normally) through the foods
that he eats, and this happens by the regulation of the lunar field
(dakShiNa-agni). We are unfolded from the seed form after we enter
the womb of the mother. This is why the Fathers are identified with
nidhana, a state where everything is held together in the self/soul. It
may be noted that the oblations to the divine fathers are called
svadhaa. svadhaa= sva (svayam/soul/self) + dhaa (holding).
Here is the verse 2.9.8 of Chandogya Upanishad:
atha yat prathama astamite tat nidhanaM tat asya pitaraH
anvaayattaaH tasmaat taan nidadhati nidhanabhaajino hi
etasya saamna evaM khalum amuM aadityaM saptavidhaM
saamaH upaaste— atha (And now) yat (that) prathama (first)
astamite (sets in) tat (that is) nidhanaM (nidhana—the state of
resting together in oneness) tat (that) asya (of this saama) pitaraH
(the fathers; the divine Fathers) anvaayattaaH (follow) tasmaat
(that's why) taan (them) nidadhati (ni dadhaati--holds within,
holds in the Soul) nidhanabhaajino (nidhana-bhaajinaH [share]) hi
(indeed) etasya (of this) saamna (saama) evaM (like this) khalum
(verily) amuM (that) aadityaM (aaditya) saptavidhaM (seven kind
of) saamaH (saama) upaaste (worships)—And now that (when
the Sun) first sets in (starts setting in),
that is nidhana (the state of resting together in oneness).
That form of this (saama) is followed by the divine Fathers,
(and) that's why (their worshippers) hold them within; they
(the divine Fathers) indeed share this aspect of saama
(praaNa/the Sun) called nidhana. Like this, verily the seven
forms of saama are worshipped. (Verse 2.9.8 of the Chandogya
Upanishad.)
Before we are born on earth, we remain within the Fathers, and at
the end (nidhana) of our life, we go back to them to exist within
them.
The seventh musical meter is ni, which is the rhythm of nidhana; ni
means nija or aatman. ni also means naasti, or 'non-existent', i.e.,
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where no one else but the Soul is present. nidhana= ni+dhana.
dhana= dh+ana; dh,dha= holding, possessing.Thus, dhana
means the aspect of Consciousness holding 'ana', or
all the beings (all the forms of ana) in the Oneness.
51.The words araNya-- two sacred syllables 'ara' and 'Ni'.
jaatavedas.
The word araNya used in the verse quoted in Section 50(vi) means a
forest and the wilderness—it is the unbound expanse of the universe
created by the ara (vaak) and Ni/ni (aatman/praaNa). ara means a
radiating spoke, the spoke of a time wheel; it is from the root word
Ri, meaning 'to go towards', 'to move forward', etc.
aatman or nija becomes active by vaak and expands as the universe.
ara and ni are mentioned as the two sacred syllables located in the
abode of brahma. They are considered the two divine fragments of
wood from whose friction agni (the divine fire) is kindled and the
universe is generated. The divine fire, i.e., agni, is
called jaatavedas. jaatavedas = jaata (generate) + vedas
(knowledge, perception)—one who creates b y 'knowing' and one who
knows/feels what is created. Every grain of the universe is created
from the process of 'knowing' and 'feeling' by Consciousness. This is
why, whatever we speak, we listen to it simultaneously, and
whatever we 'listen to', we speak the same simultaneously.
Here is the verse 2.1.8 of Kathopanishad:
araNyo (In the forest) nihito (is laid) jaatavedaa
(jaatavedas) garbha (embryo) iva (like) subhRito
(well protected) garbhiNiibhiH (by the pregnant woman) dive dive
(day be day) iiDyo (to be worshipped) jaagRivadbhiH (by those
who are awakened) haviṣmadbhiH (by those who offer
oblation) manuShyebhiH (by the humans) agniH | etad (this) vai
(indeed is) tat (that)||—In the forest (araNya), 'jaatavedas' is
laid well protected, like the embryo (protected) by a pregnant
woman; (jaatavedas) to be worshipped day by day by those
who are awakened, by those who offer oblations, and by the
humans. This indeed is that.(Verse 2.1.8 of Kathopanishad.)
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52. ratha--the chariot.
ratha means a chariot. We have already discussed the word 'ratha' in
section 39.
ratha= ra (rii= going, motion)+ tha (stationary; stha/
sthaaNu=stationary)--- motion held in a stationary frame. Each of us
is placed in a unique chariot, traveling on the roads of time.
Consciousness, who itself is motion, from whose 'knowing', motion is
created, changes are created, holds the motion, i.e., the associated
time and space, in itself. This creates a form of the motion, and it is
called ratha, chariot, or carriage.
The chariot carries the Soul, who moves as well as does not move.
Thus, the verses 1.3.3 and 1.3.4 of K athopanishad say:
aatmaanam (the Soul) rathinaM (one who is carried in a
chariot) viddhi (know that) shariiram (the body) ratham (is the
chariot) eva tu (certainly) buddhiM (the intellect is) tu (certainly)
saarathiM (a charioteer) viddhi (know that) manaH (the mind is)
pragrahameva (the rein) cha (and) indriyaaNi (the sensory and
working organs are) hayaani (the horses) aahuH (said)
viShayaam (the objects) steShu (among them/ perceived and
interacted by the organs) gocharaan (the tracks, roads) aatmaa
(the Soul)-indriya (the sensory and working organs)-manaH (the
mind)-yuktaM (joined/along with) bhoktaa (the experiencer)
iti (this is it) aahur (said) maniiShiNaH (sagacious persons;
those who see by the mind; manas=mind, iiSh = to look)—Know
that the Soul is carried in a chariot, the body is certainly the
chariot; know that the intellect is certainly the charioteer, the
mind is the rein; it is said that the sensory and working
organs are the horses, and the tracks (roads) are the objects
(perceived and interacted with by the organs); the Soul,
along with the sensory and working organs and the mind, is
the experiencer, and this is it, as told by the sagacious
persons. (Verses 1.3.3 and 1.3.4 of the Kathopanishad.)
53. The words kala, kaala, and kalaa.
The word kala means the neutral state of kaala. Consciousness, who
is kala, its action or activity is kaala.
The word 'kaala' is formed when 'a' is added to 'ka',
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and then kala becomes kaala. 'ka' is stretched to 'kaa'.
The word kalaa is formed when 'a' is added to 'la',
and then kala becomes kalaa. 'la' is stretched to 'laa'.
Thus, the word 'kaala' is emphatic on the 'beginning', or the
commencement; it denotes the specific regulation and the
associated action. Similarly, the word 'kalaa' is emphatic on the
'end', i.e., how the entire action is laid out as it proceeds to
conclude. Thus, the word kalaa means 'art' and also 'phase of an
event'. (We have also discussed the word kalaa in Section 42
above.)
54. utkala and the chariot festival of India. The
gods jagannaatha, subhadraa , and balabhadra.
utkala= ut+kala. The word utkala means the state of Consciousness
that is beyond or above kaala, or time. 'ut' means 'above or
beyond'. So, utkala means Consciousness from whom time or
regulation is emanating. The state of Orissa/Odisha, situated in the
east of India, was known by the names utkala and
kali~Nga. Odisha, or utkala, is famous for the chariot festival. (Refer
to <https://utsav.gov.in/view-event/
ratha-yatra-puri-odisha-1>). The idols of the three gods, named
jagannaatha, subhadraa, balabhadra are placed in three different
chariots, and the chariots are pulled forward to a destination, and
afterwards the chariots make a return journey to the temple of the
gods. Each chariot is decorated with an emblem of the sudarshana
chakra. (We have explained the sudarshana chakra in section 4
above.)
Consciousness becomes three as Consciousness splits. These three
split forms or the aspects of Consciousness are called vaak,
praaNa, and mana. We have discussed this trinity in detail in section
32 above.
During the chariot festivals, the idols of the
deities jagannaatha, subhadraa, and balabhadra are placed in three
different chariots.
jagannaatha= jagat +naatha. jagat= that which is moving—the
universe. naatha= owner, lord. So, jagannaatha means the One who
owns all the motion or the changes, and who regulates the time.
So, Consciousness who is praaNa, whose activity is
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creating motion, time, and space, who as prajaapati is nourishing
every entity, is jagannaatha.
subhadraa is vaak, and the consort of praaNa. balabhadra is the
divine mind (see section 32 above)
from whom the physical universe is created. What is
'j~naana', or the 'knowledge', or the 'perception' within, is 'bala', or
the energy that is driving the external universe.
subhadraa is the sister, and Balabhadra is the brother of
Krishna. kRiShNa is the incarnation of viShNu or praaNa.
Though vaak is the consort or facult y of praaNa, subhadraa
(vaak) is still the sister of jagannaatha (prajaapati/praaNa)
and balabhadra, because they are all born from the same Oneness of
Consciousness.
This is why Odisha, or utkala, is also called puruShottama
kShetra. puruShottama = puruSha (the Soul) + uttama (supreme)—
the supreme state of the Soul.
Here is a hymn from the Mundaka Upanishad:
divyo hyamuurtaH puruShaH sa baahyaabhyantaro hyajaH |
apraaNo hyamanaaH shubhro hyakSharaat parataH paraH ||
(Verse 2.1.2).
Word-Word Meaning.

divyo = divyaH—divine; hyamuurtaH= hi
(verily) amuurtaH = without any appearance;
appearance; puruShaH = the being; sa = he is; baahya (the
external)—abhi (toward) antaro (internal); hyajaH---hi (indeed is)
ajaH (unborn); apraaNo (beyond praaNa); hyamanaaH = hi
(certainly) amanaaH (beyond mind) shubhro (spotless=without
any blemish of time or decay; shubhro> shubhra= shu (going,
moving) +bhra (bearing)—bearing or holding the time); hi
= indeed; akSharaat (than the immutable aspect) parataH
= further; paraH= beyond.
Consolidated meaning.
The being is verily divine and without any appearance; he is
oriented toward external and internal, indeed unborn,
certainly beyond praaNa and beyond the mind, spotless
(without any blemish of time or decay), and indeed
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further beyond the immutable* aspect. (Verse 2.1.2 of the
Mundaka Upanishad.)
(*Immutable aspect looses its relevance, when the effect of time
disappears.)
Significane of the idols of the gods jagannaatha,
subhadraa, and balabhadra.
The idols of jagannaatha, subhadraa, and balabhadra do not have
very prominent and finished forms.
Their hands are without palms, and no leg or ear can be seen; the
eyes, lips, nose, etc., are carved in a rudimentary way. In the higher
state of Consciousness, where vaak and praaNa merge into the
Oneness, the conscious faculties are there as well as not there. One
sees there, but there the observer, the view, and the faculty of vision
are the same one, so despite seeing, it is not seeing; and similarly it
is the same for all the perceptions and activities.
Thus, there is a verse (13.15) in the holy textbook of the Geeta
(geetaa), that describes the above features of Consciousness:
sarvendriya-guNaabhaasaM sarvendriya-vivarjitaM|
asaktaM sarva-bhRichchaiva nirguNaM guNa-bhoktRi cha||
Word-word meaning:
sarvendriya= sarva (all) indriya (faculties of sensing and
functioning) guNa(quality) aabhaasaM (with the
signs) sarva (all) indriya (faculties of sensing and functioning)-
vivarjitaM (devoid of)
asaktaM (unattached) sarva (all)-bhRit (supporting) cha (and) iva
(certainly) nirguṇaM (without any qualification) guNa(quality)-
bhoktRi (experiencer) cha (also).
Consolidated meaning.
Endowed) with the signs (of having) all the faculties of
sensing and functioning, (and also) devoid of all sensing and
functional faculties; unattached, (and) also certainly
supporting all; without any qualification (but) experiences
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(knows) (all) the qualities. (Geeta, Verse 13.15.). There is a
similar verse (3.17) in the Svetsvatara Upanishad.
Another verse of the Svetsvatara Upanishad is relevant in this
context:
Verse 3.19 of Svetsvatara Upanishad.
apaaNipaado javano grahiitaa pashyatyachak ShuH sa
shRiNotyakarNaH |
sa vetti vedyaM na cha tasyaasti vettaaa tam aahur
agryaM puruShaM mahaantam||
Word-word meaning.
a (without) paaNi (hand) paado (foot) javano (moving) grahiitaa
(holding) pashyati (sees) a (without)-chakShuH (eye) sa (He)
shRiNoti (hears) a (without)-karNaH (ear) |
sa (He) vetti (knows) vedyaM (all that can be known) na (does
not) cha (though) tasya (his) asti (exist) vettaaa (knower) tam
(He is) aahur (it is said) agryaM (the One who is before
all) puruShaM (the Soul in every entity) mahaantam (maha--great
anta--end; mahaantam--in whom all greatness ends.)||
Consolidated meaning.
Without any hand and foot (yet), He moves (and) holds; He
sees without an eye (and) hears without an ear. He knows all
that can be known, though His knower does not exist; He is
said to be the One who is before all, the Soul in every entity,
(the One) in whom all greatness ends. (Verse 3.19 of
the Svetsvatara Upanishad.)
55. The Sun Temple called koNaarka. The directions and
inclinations of praaNa. kaala(time), dik(direction) and
desha(space).
Around 35 km away from the temple of jagannaatha
exists the sun temple of koNaarka. Like the temple of
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jagannaatha, koNaarka temple* is a majestic and ancient temple. In
spite of the decay caused by the aging and inflictions from the
invaders, the temple and its precinct still stand high, radiating the
divine glory. The central theme of the temple is the Sun god flanked
by the two goddesses uShaa (the goddess of dawn) and pratyuShaa
(prati—corresponding + uShaa.) The temple that houses the Sun
god and the goddesses is in the form of a chariot having twelve pairs
of wheels and seven horses. The whole construction is divinely
ornamented and has several displays of beings engaged in conjugal
love, or kaama. The seven horses correspond to seven saama, and
the twelve pairs of wheels correspond to twelve aaditya. The paired
feature of the wheels corresponds to two fortnights or one lunar
month, and also twenty-four wheels correspond to 24 hours.
A chariot wheel has eight wider spokes and eight thinner spokes,
and it acts as a sundial; these spokes cast shadows based on the
position of the sun, and from the shadows, the time of day can be
determined.
koNaarka= koNa (angle) + arka (the sun).
koNa means 'angle' or 'direction', or 'dik'. We have earlier explained
the word dik in Section 26 above. dik, angle, or direction means the
inclination or propensity of praaNa. praaNa means the
Consciousness who is sustaining us, who has revealed the universe
and ourselves. So, praaNa is the Sun.
The word arka means 'the sun'. So, koNaarka means
the Sun or the Consciousness emitting its propensities
corresponding to the 'time' it is creating. From this time, and
propensities or directions, space or physical formation is happening.
Thus, in verse 4.2.4 of the Brihadaranyaka Upanishad, it is said:
tasya (it's'; the Soul's) praachii (the east) dik (direction is)
praa~nchaH (the eastward) praaNaaaH ([plural form of] praaNa),
dakShiNaa (the south) dik (direction is) dakShiNe (southward)
praaNaaaH ([plural form of] praaNa)
pratiichii (the west) dik (direction is) pratya~nchaH (the
westward) praaNaaH ([plural form of] praaNa), udiichii (the
north) dik (direction is) uda~nchaH
(northward) praaNaaH ([plural form of] praaNa), uurdhvaa
(upward) dik (direction is) uurdhvaaH (upward) praaNaaH ([plural
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form of] praaNa), avaachii (downward) dik (direction
is) avaa~ncaH (downward) praaNaaH ([plural form of] praaNa),
sarvaa (all) dishaH (the directions) sarve (all) praaNaaH ([plural
form of] praaNa)—It's (the Soul's) east direction is the
eastward praaNa, south direction is the southward praaNa,
west direction is the westward praaNa, north direction is the
northward praaNa, upward direction is the upward praaNa,
downward direction is the downward praaNa; all the
directions are all the praaNa.(Quoted from verse 4.2.4
of the Brihadaranyaka Upanishad.)
Eastward praaNa means all the propensities, all the inclinations of
Consciousness or praaNa that initiate 'rise', that bring out shine and
colours out of darkness or obscurity.
Southward praaNa means all the propensities, all the inclinations of
Consciousness or praaNa that initiate 'regulation and its
consequence/evolution'.
Westward praaNa means all the propensities, all the inclinations of
Consciousness or praaNa that initiate 'setting down', 'shrouding'. An
event rises successfully for the observer when alll others are kept
shrouded.
Upward praaNa means all the propensities, all the inclinations of
Consciousness or praaNa that keep every entity connected to the
One who is above everything, who is udgiitha perceived during the
midday (madhyama-dina). (Refer to Section 50 (iv) above.)
Downward praaNa means all the propensities, all the inclinations of
Consciousness, or praaNa, by which Consciousness has contained
and held all that Consciousness creates from its form that is above
everything.
Thus, the Sun-god—the Consciousness—is mo ving in its chariot,
creating time, directions, and space, creating the universe, and
holding every entity by containing them within itself. And all these,
Consciousness does by knowing itself in itself by itself.
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(* It is interesting to note that there is also a great temple of the
Lord Sun in Luxor, Egypt, and its name is Karnak Temple.)
56. kali~Nga.
Like utkala, the state of Odisha was also known as
kali~Nga. kali~Nga = ka + li~Nga. We have mentioned (in Section
30(vi) abvove) that ka is the first consonant
or vya~njana [manifesting] varNa
[colour, alphabet]. li~Nga means 'sign', index', 'sex'.
Thus, kali~Nga means the one from whom the perceptible universe
is generating, or the One who is indicated by the created universe.
Here is a verse 2.1.3 of Mundaka Upanishad:
etasmaajjaayate praNo manaH sarvendriyaaNi cha |
khaM vaayurjyotiraapaH pRthivii vishvasya dhaariNii ||
Meaning: etasmaat (from it--from the Soul)
jaayate (generates) praaNaH (praaNa) manaH (the mind) sarva
(all) indriyaaNi (the sensory and working organs) cha (and) khaM
(the void; void= where all are held as sound or by the
names) vaayuH (the divine air that entangles every one with
everyone) jyotiH (the divine light that creates all forms and
colours) aapaH (the divine water that nourishes and procreates the
physicality) pRthivii (the earth/the physicality) vishvasya (of all)
dhaariNii (holder)----From it (from the Soul)
generates the praaNa, the (divine) mind, and all the sensory
and working organs, the void (where all are held as sound or
by the names), the (divine) air (that entangles everyone
with everyone), the (divine) light (that creates all forms and
colours), the (divine) water (that nourishes and procreates
the physicality), and the earth (the physicality) (who is the
holder) of all. (Mundaka Upanishad Verse 2.1.3.)
57. saMdhyaa--the junction of periods. The
goddess gaayatrii, mother of the Vedas.
saMdhyaa generally means the time, (i) when it is

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neither night nor morning, and when the morning is
forthcoming, it is called praataH sandhayaa;
(ii) when it is neither forenoon nor afternoon it is
called madhyaahna sandhayaa;
(iii) when it is neither day nor night, and the
night is forthcoming, it is called saayam sandhya.
These are the three forms of Consciousness that
govern the beginning, continuity, and termination and
are addressed as tri (three)-saMdhyaa.
The word saMdhyaa is related to the word sandhi,
which means a point or domain of 'transition'.
The three saMdhyaa which we described earlier,
correspond to three savana.
(Refer to Section 48 for the description of three
savana.)
We have earlier described the three savana, and they
correspond to the three sandhaya.
praataH savana is manifested from the state of
praataH sandhaya, and that generates the morning
everywhere in the universe, and is the morning in
every event of the universe. praata (praatar) means
'morning'.
madhyaahna sandhaya creates the midday or
maadhyaMdina savana. This is neither forenoon nor
afternoon. This is the period of continuity, when the
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development or evolution takes place by the process
of experiencing or assimilating all that Consciousness
imparts to us, and we describe that as our perceptions
or our existence.
The word madhyaahna means madhya (middle) ahna
(day), i.e., midday.
tRitiiya savana is manifested from the state of
saayam sandhaya, and that generates the evening
everywhere in the universe, and is the evening in
every event of the universe. saayam means 'evening'.
Thus, Consciousness is always active: creating the
beginning, existence (continuity), and termination
everywhere. Consciousness is shining with three
colours, corresponding to three dimensions of time,
and three colours of creation, continuity, and
termination; these colours are respectively,
red (lohita), white (shukla), and dark (kRiShNa).
Consciousness as the three samdhyaa is worshipped
as the goddess gaayatrii. gaayatrii is veda-maata
(mother), or the mother of all the veda. The endless
ways in which Consciousness knows Consciousness,
the endless ways in which Consciousness gets itself
within itself, and the endless ways in which we get
ourselves within ourselves are called veda.
Consciousness has constructed every grain of the
universe by its knowledge, by its feelings, and by its
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desire. The seat of the feelings is the 'eye' or the
'Sun', and the goddess gaayatrii is said to be located
within the 'Sun—suurya (solar)-maNdala (sphere)-
madhyasthaaM (in the middle of, within)—located
within the solar sphere.
gaayatrii= gayaam (the sensory and working
faculties) tatre (rescues/ relieves)—the One who
rescues the sensory and working faculties from the
mortality or limitations (imposed by time and space)
due to the lack of Self (Soul) knowledge.
In section 49 we have narrated verse 5.14.4 of the
Brihadaranyaka Upanishad, which says that the
goddess gaayatrii takes our sensory and working
faculties beyond mortality. This transcends us into
divinity or eternity.
praataH sandhyaa is the domain of the Rik veda.
Consciousness creating motion (Ri) and colour/vision
(ka) is Rik veda. This represents any manifestation,
i.e., the morning.
During praataH sandhyaa, the goddess gaayatrii is
mentioned as having the appearance of a 'kumaarii
(a maiden) attached to the Rik veda.
kumaarii means the faculty of Consciousness that
destroys (maara) evil (ku). Through the knowledge of
the Rik veda, we find everything as the expression of
Consciousness; everything in the external universe
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becomes a conscious entity, behaving and interacting
consciously, and existing above mortality. This
transformation is the destruction of evil.
(We have earlier explained the word kumaarii in
Section 45 above.)
madhyaahna sandhaya is the domain of the yajur
veda. Consciousness who connects every entity to
every entity, has established the conscious
network everywhere in the universe throughout the
domains of time and space and does so by its
sensation, or feeling, or knowledge, called the yajur
veda.
Being the connector of the universe, Consciousness
is the universal medium and thus is the madhyaahna
sandhaya; madhyaahna means midday, and also
means the day that is in the middle or within every
phase of the day or every manifested entity,
connecting every event of the day from the dawn to
the evening and from the evening to the dawn by
the thread of Oneness.
Thus, our sensory and functional faculties are parts of
the yajur-veda aspect of Consciousness.
This is why yajur-veda elaborately describes the
process of performing various rites or yaj~na. yaj
means to get joined or yoked. yajana is the noun form
of the verb yaj, and means the process of getting

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joined with the Consciousness, who is immutable, One
and many simultaneously, infinite and absolutely
independent, and who is everything.The word yaj~na,
the performance or the sacrifice that connects (yaj) to
the immutable Soul who is called j~na. The active
form of j~na is called j~naana, or the knowledge or
Consciousness. j~naana = j~na +ana(praaNa). So,
Consciousness is immutable, untouched, and inactive
as j~na and simultaneously active, multiplying, and
regulating as ana. The action or regulation (ya)
of j~na is called yaj~na, and also the sacrifice or the
work we perform to know j~na is called yaj~na.
The goddess gaaytarii has been described to be in the
form of yuvatii and yajur veda during madhyaahna
sandhyaa. yuvatii means the faculty of Consciousness
that enables one to unite with the immutable
Soul. yu means 'to unite'. (The general meaning of
yuvatii is 'a young woman'.) We have earlier explained
the word yuvatii in Section 45 above.
saayam sandhyaa is the domain of the saama veda.
The goddess gaaytarii has been described as vRiddhaa during
saayam sandhyaa. The word vRiddhaa means an old woman and is
from the verb vRidh, meaning 'to grow.' A real definition of an old
person is one who has realized oneself as Consciousness, though
immutable, has expanded from birth to the end of life.
Life returns to the origin, to the Soul from whom it
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unfolds. This is the wisdom experienced during the
evening of ife or during the period of sayaam
saMdhyaa.
saMdhyaa also means the location where a junction or a confluence
exists. Thus, where we dream, it is the confluence of the state of
deep sleep and that of awakening, called sandhi
(junction) sthaana (place). (Refer to verse 4.3.9 of the
Brihadaranyaka Upanishad.)
Thus, the dream is the field of creation. Consciousness
dreams to create. It is stated in the Brihadaranyaka
Upanishad, that the state of dream demonstrates that
the Soul or Consciousness is self-effulgent (svayam-
jyoti) and self-manifesting (svayam-prakaasha).
There, it creates everything out of itself, out of the
Soul, without any involvement of the external
world.
Anything and everything is created here in absolute
freedom and is experienced; and still, as the
immutable Soul, Consciousness remains unattached,
and uninvolved (asa~nga). (Refer to Verse 4.3.15 of
the Brihadaranyaka Upanishad.)
Thus it is said in Brahma Sutra 3.2.1: sandhye
sriShTiraaha hi---sandhye (in the place of junction)
sriShTiH (the creation) aaha (it is said) hi (indeed)---
It is indeed said that the creation (happens) in
the junction. (Brahma Sutra 3.2.1.)
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58. Large scale cycles of time--the four eras
(yuga), and the four castes (of the Hindu
society).
The vision of Consciousness creates the time that
rolls as periods and cycles; and it is mapped in
nature, in the societies, in the qualities of the people,
in the castes and clans, and in the species.
Following is a brief narration of the large-scale time
periods:
1 kalpa =4,320,000,000 years= 4.32 Billion years=1
day of Brahmaa (brahmaa) who has created the
perceptible universe;
1 kalpa = 1000 yuga cycles; yuga is a term for 'era'.
1 yuga cycle = 4,320,000 (solar) years.
1 yuga consists of 4 divisions: satya or kRita yuga,
tretaa yuga, dvaapara yuga, kali yugaa. After kali
yugaa, the time/yuga cycle repeats, starting from
satya or kRita yuga.
When the divinity is perceived very closely, i.e., when
divinity is naturally perceived in every instant of
earthly existence, it is called satya or kRita yuga.kRita
means 'accomplished':creation accomplished with the
creator. The duration of this era (satya/kRita yuga) is
mentioned as 1,728,000 (solar) years.
The next era is called tretaa yuga. When, by the
regulation of Consciousness, the trend of time
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changes, the shine of divinity illuminating the society
fades. Thus, it is said that due to this deterioration
(fading), religious rituals were introduced during the
tretaa yuga. Earlier (during satya/kRita yuga), no such
religious practice existed, as satya (the truth)
was naturally visible in every moment of life.
satya/kRita yuga sheds one-fourth of its glory to
become tretaa yuga. Thus, 3/4th of the period of
satya/kRita yuga, i.e., 3/4th of 1,728,000 years, or
1,296,000 years, makes the tretaa yuga.
satya/kRita yuga is characterized by the number four
because Consciousness, who is brahma or the
'Absolute' has four aspects (paada).These four
aspects are three praaNa- agni (gRihapati, dakShiNa,
aahavaniiya), and the immutable Soul (aatman). We
have described the three praaNa- agni, earlier in this article.
The word tretaa means, 'triad'. Four is a square; it is
the first square of the natural numbers. Consciousness
creates its replica by exponentiating itself. Every
duality is created from Consciousness, and it is a
replica of Consciousness. Thus, in Sanskrit, the word
'varga' means 'a square', 'clan', 'race', or 'species'.
The creator is never complete without the creation;
that's why we said earlier that brahma has four
aspects; this is why, any race, any quality, any entity
or an individual has four divisions, like the four eras
that we are discussing now.

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The word tretaa has originated from the word 'tra';
'tra' means 'three', and is related to the word 'traaNa'
meaning 'relief', or 'rescue'. The number three
represents traaNa or relief. Thus, when in the era
tretaa, divinity starts fading, it is necessary to put
efforts by performing yaj~na or by performing the
rites prescribed by the seers. Thus, this redeeming of
the vision by performing the rites is an act of traaNa.
traaNa is the inherent quality that characterizes the
caste or the race called kShatriya. Those belonging to
the kShatriya clan were the kings and warriors in the
ancient society, who were protecting the others from
the adversaries and the enemies. Since they protect
from the wounds (kShata), they are called kShatriya.
kShata = kSha (decay) + ta = decay/wound; as we
are unaware of the immutable, un-decaying Soul and
His regulation as praaNa, we always suffer from
the scars.
Verse 5.13.4 of the Brihadaranyaka Upanishad says:
praaNo (praaNa) vai (indeed) kShatraM (the faculty
that heals a wound)—traayate (rescues) ha
(indeed) enam (it/him/her) praaNaH (praaNa)
kShaNito (from the wound)—praaNa indeed is the
faculty that heals a wound; praaNa indeed
rescues it/him/her from the wound.
The number four belongs to the caste called

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braahmaNa. As explained before that number four(4)
implies the creation of duality(2) by Consciousness,
who exponentiates itself (2^2). Thus, the one who
knows oneself as the expression of brahma is a
braahmaNa.
As the divinity further fades by the regulation of
Consciousness, the era called tretaa, transits into the
era called dvaapara. The duration of tretaa yuga
is 12,96,000 years. tretaa when transiting sheds one
third of its glory, and thus, the span of dvaapara yuga
is two third of 12,96,000 years, or 864,000 years.
dvaapara = dvaa (two, difference) + para (engrossed
in, intent upon). This is the era when the spontaneous
orientation to divinity and the soul is remarkably
impeded by the duality of the universe. Thus, the
unobstructed, unrestrained vision perceiving divinity
is further tarnished. Ideas, or the notions that the
immutable soul is different from Consciousness
regulating the universe, that physicality does not exist
seamlessly integrated into divinity, dominate over the
mind during the era called dvaapara. This is the
reason that the doctrines like saMkhya, and brahma
suutra were composed during this era.
Number two is also the number that represents the
caste called vaishya. (Please note that in this context,
the terms caste or varNa, quality or guNa, and

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nature or prakRiti are synonymous.)
The word vaishya is from the verb vish; vish means
'to enter', 'to flow into', 'to pervade', etc., which is
essentially an act of oneself with the others (with
'dvaa' or duality.)
Among the four castes, namely, braahmaaNa,
kShatriya, vaishya, and shudra, vaishya is in the
middle position; 'middle position'* means what is in
middle of everything/within everything, or what
pervades everything— this refers to vaishya, the
caste/quality that occupies the middle position.
(* The castes braahmaaNa and kShatriya, are
considered higher castes, vaishya is considered in
the middle level, and shuudra at the lower level. Also,
refer to the verse of Rik Veda quoted below regarding
the relative position of the four castes.)
In ancient society, vasihya used to represent the
people of the business and trading community.
Business or trading is essentially a game of duality
(dvaa): give and take.
When the era 'dvaapara yuga', transits into the fourth
era called kali yuga, it sheds one-half of its strength,
and thus the span of kali yuga is one-half of the span
of dvaapara yuga or one-half of 864,000 years, i.e.
432,000 years.
kali = kal+i; kal = time; i= iha =this; the present

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moment.
Under the subjugation of the regulation of
Consciousness during the era kali, we live in the
'present', or we are obsessed with whatever has been
presented to us by the world-order; we cannot
connect present with the past and the future, i.e., by
and large we are unaware of the causes responsible
for our current situation, and we are not aware where
we are really heading to. We are actually having
truncated forms; our origin is obscured, and
our situation after the end of mortal life is also
obscured. Thus, this is living in a single dimension,
and this is the characteristic of the kali yuga. It is a
state of living in sheer physicality.
The total (solar) years from the beginning of satya/
kRita yuga to the end of kali yuga is (1728000+
1296000+ 864000+432000) = 4,320,000 y ears.,
Thus, the span of kali yuga is one-tenth of the time
required by a complete cycle of yuga. (One cycle of
yuga is the time from the beginning of satya/kRita
yuga to the end of kali yuga.) One-tenth means
'dasha' or the end/final state. (Refer to Section 42
of this article.) So, kali implies the final/last state/
phase on the macro-scale in a cycle of an era or yuga.
This is what we have mentioned before, that the
physicality is the final realized state; this is reflected

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in the large-scale cycle of time during the last leg of
the cycle of yuga or era. This explains why there has
been so much progress in the physical sciences during
our time, and so much attachment to the physicality
among the human race. We do not realize that
whatever modern science has discovered or
invented, is a form or an aspect of Consciousness
that has been perceived by the discoverer or the
inventor and, through them, the society. The
discoverer, or the inventor, perceives in Consciousness
whatever has been discovered or invented, and the
others, too, know that in Consciousness.
Consciousness makes everyone to know or perceive as
per one's disposition in Consciousness.
There is One Consciousness, one observer (indra),
who is also Consciousness in every individual and is
the observer in every individual.
kali also means (i) one or a unit, (ii) a bud.
The detailed study, though on a physical scale, of the
nature and life that has taken place in our time and
the worldwide circulation of the related knowledge is,
of course, praiseworthy.
This detailed look at the ph ysical universe by modern civilization
reminds me of a verse of the Upanishad, which mentions the div erse
forms of Consciousness inside every bud of the univ erse, forms that
are subtler than the subtle. Here is a verse (4.14) from the
Shvetashvatara Upanishad:
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suukShmaatisuukShmaM kalilasya madhye
viShvasya sraShtaaramanekaruupam|
viShvasyaikaM parivesShtitaaram
j~naatvaa shivaM shaantimatyantameti||
(Verse 4.14 of the Shvetashvatara Upanishad.)
Meaning.
suukShma- ati-suukShmaM (subtler than the
subtlest)
kalilasya (of the bud; kali = bud; kali = a moment of
time) madhye (within) viShvasya (of universe)
sraShtaaram (creator) anekaruupam (many
forms)|
viShvasya (of the universe) ekaM (the single one)
parivesShtitaaram (who encompassing)
j~naatvaa (knowing) shivaM (the lord shiva; one in
whom every thing rests in Oneness)
shaantim (peace) atyantam (endless) eti (comes))-
---
Located within the moments of time that are
subtler than the subtlest exist several forms of
the creator of the universe.
The creator is the sole one who encompasses
the universe; by knowing 'shiva' (the creator
within whom everyone lies at rest), the endless
peace arrives. (Verse 4.14 of the Shvetashvatara
Upanishad.)

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The caste, or quality, that characterizes the era kali is
named shudra. shudra = shu (shuch=to lament) +
dra (drenched in, represented by). Because of the lack
of perception of divinity and influence of mortality, we
are afflicted with pain, agonies, and uncertainties all
the time; those who are marked by this agonized
trait are shudra.
59. The four castes as the expression of the
Universal Being.
Rik Veda verse 10.90.12 describes the four castes as
originating from the four parts of the body of the
Universal Being (Purusha or Br ahman) or
Consciousness. The verse is quoted below:
braahmaNo'sya mukham aasiid baahuu
raajanyaH kRitaH |
uuruu tad asya yad vaishyaH padbhyaaM
shuudro ajaayata || (Rik veda verse 10.90.12.)
Word-word meaning.
braahmaNaH (braahmaNa) asya (of it) mukham
(face) aasiid (happened/originated)
baahuu (the two hands) raajanyaH (kingly; military
tribe; kShatriya) kRitaH (made) |
uuruu (the two thighs) tad (that) asya (its) yad
(that where) vaishyaH (vaishya)

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padbhyaaM (from two feet) shuudro (shuudra)
ajaayata (was born).
Consolidated Meaning.
The 'braahmaNa' originated from its (Universal
Being's) mouth/face; the king's clan 'kShatriya'
is made by the two hands (of the Universal
Being). That's where its two thighs (from there
originated) 'vaishya'. 'shuudra' was born from
the two feet. (Rik veda verse 10.90.12.)
braahmaNa.
The caste, or the quality (of Consciousness) called
'braahmaNa', has originated from the mouth (mukha)
of Consciousness as the Universal Being. As
mentioned before, a 'braahmaNa' is the one who
perceives oneself as the expression of 'brahma'. Thus,
one who has realized oneself as the expression of
'brahma' is the face of 'brahma', or the Universal
Being (puruSha).Thus, such a realized perceiver is
called 'brahmaNa'.
kShatriya.
The arms (baahu) of the Universal Being created the
caste or the quality of Consciousness called kShatriya.

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Because by the arms we are protected; arms thwart
an onslaught. If you remember, we have quoted
before that the Upanishad has mentioned that praaNa
is kShatriya.
praaNa, or Consciousness, is protecting us and our
nature every moment by regulating the degree, or
measure (maatra), in every activity of the universe.
It is for this reason that praaNa is called samaana*.
samaana is the personality of ana, or praaNa who
maintains 'saamyataa', or evenness and equilibrium,
everywhere in the universe. Because praaNa controls
degree, or maatra, and also bestows measure, or
maatraa, to create everything and control every
event, praaNa, or Consciousness, is called maata,
or the mother, i.e., the one who provides measure.
(*Refer to verses 3.5 and 3.8 of the Prashnopanishad
for samaana.)
A verse from Prashnopanishad (verse 2.13) is quoted
below:
praaNasyedaM vashe sarvaM tridive yat
pratiShThitam |
maateva putraan rakShasva Shriishcha praj~naaM cha
vidhehi na iti || (Prashnopanishad (verse 2.13)
Meaning.
praaNasya (praaNa's) idaM (this) vashe (under

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control) sarvaM (all) tridive (in the third heaven/in
heaven) yat (whatever) pratiShThitam
(rooted/established) |
maateva (like a mother) putraan (to the son/child)
rakShasva (protect) ShriiH (prosperity) cha (and)

praj~naaM (wisdom) cha (and/also) vidhehi (give)

naH (us) iti (iti = end of the statement)----All this,
and whatever is established in heaven, is under the control of
praaNa. Like a mother protects her child, protect us and give
us prosperity and wisdom. (Prashnopanishad verse 2.13.)
Anyone who exhibits this nature of Consciousness is called
kShatriya. Thus, in the ancient society of India, the kings (raajaa),
the sage-kings (raajarShi), and the soldiers were classified
as kShatriya.
vaishya.
Below the head or the face, i.e., below braahmaNa, the shoulders
are located. From the shoulders our hands (i.e., kShatriya) stem out.
The hands are extended up to the region of the thighs. From the
thighs (uuru) of the Universal Being (brahma) is created the caste or
the quality of Consciousness called 'vaishya'. The thighs represent
the activities or the motion out of desire. Our, genitals---the organs
related to desire— are located between the thighs. Any activity is
created out of desire; the desire creates determination in the mind,
the mind drives the organs to perform, and then physicalization
happens. In any activity, we orient ourselves externally as well as
internally. Whatever we do, we experience the same within; further,
we experience the consequences of our actions. This is a give-and-
take activity, or trading; this is exhibited as to-and-fro
(in and out) motion, or the sway. Thus, the communities doing
business or trading belong to the vaishya caste.
shuudra.
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Below the thighs are the feet. By the feet, we are secured to the
earth. The aspect of Consciousness, by which we are secured to the
ground, and we are in physically stable state is shuudra. We have
talked about eye/vision, i.e., manifestation, and feet, i.e., motion or
time, earlier in this article. However, another aspect of the vision, as
well as feet, is that by them we get the sense of certainty and the
feeling of being held securely to the ground, or the physical stability.
Thus, the position of the shuudra is at the bottom among the four
castes, but this does not imply that the people belonging to shuudra
community to be regarded as of inferior quality. The creation is not
complete until physicality is created. Thus, it is stated in the
Brihadranyaka Upanishad (verse 1.4.13 and the previous verses)
that in the beginning, when the creator started creating the races or
the castes, the creator observed that the creation was not complete
until the race shuudra was created.
60.The four castes among the deities.
From the above discussion, it should be clear that what is described
as the four castes are in fact the qualities that the regulation of
consciousness, or ‘time,’ imparts to the evolved species like human
beings. The Brihadaranyaka Upanishad has further mentioned that
the divine personalities, or the deities, also exhibit similar attributes
and are similarly classified. Please refer to verses 1.4.11 through
1.4.15 of the Brihadaranyaka Upanishad.
Among the deities, agni is brahmaNa.(Refer to verse 1.4.15 of The
Brihadaranyaka Upanishad.)
(We have explained agni in Section 24 (iii) and in the subsequent
sections.)
agni is also called praaNa-agni. agni is the divine fire, or the self-
effulgent Consciousness, or praaNa. We have mentioned earlier that
praaNa with its consort vaak has become everything. Thus,
everything is the expression of praaNa, or praaNa-agni. So, agni is
the face and hence is brahmaNa among the deities.
indra along with other deities (varuNa, soma, rudra, parjanya, yama,
mRityu, and iishaana) is mentioned as kShatriya. We have
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described indra earlier.
indra slew the demon (asura) named vRitra. (Refer to the Rig Veda
verse 1.32.5.) vRitra means one who covers (vRit) the three (tra)
shines of Consciousness shining as vaak, praaNa, and mana (or, as
aahvaniiya agni, dakShiNa agni, and gRihapati agni). vRitra is a
personality of Consciousness. vRitra can't obstruct the vision of
indra, who is the universal observer.
indra is the king of heaven. and protecting the heaven from any
blemish that can be caused by vRitra. Thus, indra, and the deities
associated with him, i.e., varuna, soma, etc., are kshatriya among
the deities.
The deities vasu, rudra, aaditya, marut, saadhya and vishvadeva are
classified as vaishya (the trading community). (Refer to verse 1.4.12
of the Brihadaranyaka Upanishad.) These deities are called gaNasha,
because they exist in flocks. gaNasha > gaNa (in numbers; flock) +
sha (characterized). Thus, these deities are related to 'counting' or
'accounting'. The word gaNanaa is from the word gaNa; gaNanaa
means 'act of counting/ computing'. They control and trade by
numbers. We have discussed the groups of deities called vasu,
rudra, aaditya, and their numbers in Section 49 of this article while
narrating the various phases (savana) of our life.
We are quoting below v erse 1.4.13 of the Brihadaranyaka Upanishd
regarding the divinity of the caste (varNa) called shuudra:
sa naiva vyabhavat, sa shaudraM
varNamasRijata puuShaNam; iyaṃ vai puuShaa,
iyaM hiidaM sarvaM puShyati yadidaM kiMcha ||
(Verse 1.4.13, Brihadaranyaka Upanishd.)
Meaning.
sa (He) na (not) eva (still) vyabhavat (became
complete) sa (He) shaudraM (shuudra)
varNam (quality; colour; caste; race) asRijata

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(created) puuShaNam (who is puuShaNa); iyaM
(this; this earth/physicality) vai (is certainly)
puuShaa (puuShaNa) iyaM (earth) hi (indeed)
idaM sarvaM (all this) puShyati (nourishes) yad
idaM kiMcha (whatever all this)-----He (the
Universal Being) still could not become
complete (He still could not manifest
himself completely). This earth (this physical
form of Consciousness) is certainly (the deity)
'puuShaNa'. This 'puuShaNa' nourishes all this,
whatever all this is. (Verse1.4.13, Brihadaranyaka
Upanishd.)
Thus, the divine form of the race called "shuudra," or the divine form
of the quality of Consciousness called "shuudra", is the deity named
"puShaNa". The word "puuShaNa" has originated from the verb
"puSh." puSh means 'to nourish'. This creation is never realized
completely until Consciousness becomes physical, until the race or
the quality called shuudra is created.
61. yuga.
The general meaning of the word yuga is 'an era'.We have narrated
the four Yugas (yuga) in Section 58 above.
yuga also means 'a couple' or 'a pair'. In every creation, the creator
gets coupled with the creature or with the creation. The creator does
so to take the created entity through the path of evolution.
Etymologically, the word "yuga" means "yu" (yoked, joined, or
coupled) + "ga" (going)—going together.
There is a verse in the holy textbook Geeta (giitaa), where Lord
Krishna said that to restore dharma (righteousness of the society),
He (Consciousness/ the God) creates Himself in every era, whenever
there is a deterioration in the order of the society. In the verse
(quoted below), there is a term that mentions that He appears
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through era after era (yuge yuge). The word "yuge" is the singular
locative case of the noun "yuga," and so it means "in the era, in the
age''. But 'yuge' is also the dual nominative and dual accusative case
of the word 'yuga', and in this context, 'yuge yuge means, 'as a
pair'. So, whenever anyone is born, during the cycles of rebirth and
death, Consciousness creates itself with the born one to retrieve the
virtues and destroy the vices in him/her.
Here are the two verses from Geeta:
yadaa yadaa hi dharmasya glanirbhavati
bhaarata|
abhyuthanamadharmasya tadaatmanaM sRijaamyaham||
(Verse 4.7.)

paritraaNaaya saadhuanaaM vinaashaaya cha duShkRitaam|
dharmasaMsthaapanarthaaya sambhavaami yuge yuge||
(Verse 4.8.)
Meaning.
yadaa yadaa hi (whenever) dharmasya (of righteousness)
glanirH (deterioration) bhavati (happens) bhaarata (oh Bharata
(bhaarata)
abhyuthanam (upsurge of) adharmasya (vices) tad (then)
aatmanaM (myself) sRijaami (create) aham (I)----Whenever
a deterioration of righteousness
happens, oh Bhaarata ( bhaarata), and an upsurge of
vices, then I create myself. (Verse 4.7, Geeta.)
paritraaNaaya (To rescue) saadhuanaaM (the virtuous ones)
vinaashaaya (to destroy) cha (and) duShkRitaam (the wicked
ones)
dharma (righteousness) saMsthaapanarthaaya (to duly restore)
sambhavaami (I manifest) yuge yuge (through age to age/along
with you)—
(i) To rescue the virtuous ones and to destroy the wicked
ones, to duly restore the righteousness I manifest through
age to age. (Verse 4.8, Geeta.)
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(ii) To rescue the virtuous ones and to destroy the wicked
ones, to duly restore righteousness, I manifest along with
you. (Verse 4.8, Geeta)
Thus, consciousness creates itself appropriately, or executes its
regulation appropriately, in every moment, in our every birth, and in
every transformation of ours—always to keep us on the right path of
evolution, destroying the evils and enhancing the virtues by
remaining connected/coupled to us as a guide or a guru through all
the spells and periods; this is the implication of the word yuga.
62. Consciousness eats everything: from the vulture-foods to
the dog-foods.
We have discussed the eating habits of Consciousness as
mahaakaala and aditi in sections 18 and 19. We will briefly narrate a
verse (5.2.1) of the Chandogya Upanishad in this regard.
Chandogya verse 5.2.1.
sa hovaacha kiM me'nnaM bhaviShyatiiti yatkiMchididamaa
shvabhya aa shakunibhya iti hocustadvaa
etadanasyaannamano ha vai naama pratyakShaM na ha vaa
evaMvidi kiMchanaanannaM bhavatiiti || Verse 5.2.1 ||
Meaning.
sa (He--praaNa) ha (then) uvaacha (said) kiM (what) me (my)
annaM (anna = food) bhaviShyati (will be) iti (iti = end of the
statement).
yad kiMchid idam (all this whatever is there) aa (extended
to/including) shvabhya (for the dogs) aa (extended
to/including) shakunibhya (for the vultures) iti (iti = end of the
statement) ha (then) uchuH ([they] told) tad vaa (all that is) etad
(this) anasya (of praaNa) annam (anna= food) anaH (ana) ha vai
(is indeed) naama (the name) pratyakShaM (obvious) na ha
(never) vaa (indeed) evaM (this) vidi (knower) kiMchana
(anything) anannaM (anannaM= an [na—not] +annaM [anna=food
]—inedible) bhavati (becomes) iti (iti=end of statement)-----He
(praaNa) then asked: 'what will be my food?'
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Then they (the divine personalties of the sensory and functional
faculties) replied: 'All this whatever is there, including (the
food) for the dogs and that for the vultures. "(All this
whatever is there, even the food that the dogs eat and also
that the vultures eat.)"
All that is the food (anna) of this ana (praaNa); ana is
indeed the obvious name.
Indeed, anything never becomes inedible to such a knower.
(Chandogya Upanishad, Verse 5.2.1.)
In this verse, it is said that whatever is there, everything is the food
of praaNa, or Consciousness, who consumes
everything. Consciousness is assimilating everything, and everything
is going back to the Oneness. We have discussed this in sections 18,
19, 20, and 21.
The word shakuni used in the verse is related to the word
shakuna. shakuna. = shak+un+a. The word ' shakuna' is from the
verb 'shak' and the affix 'un'. The affix un, when added as a suffix to
a verb, results in a word that represents the action of the verb or the
consequence of the action. 'shak' means''to be capable' or 'to be
able to change'. shakuna means the action of time and its
consequences that are forthcoming. 'shakuni' means the one
who is aware of the action of time.
A vulture is called shakuni, probably because of its habit of eating
what is dead or what has been brought to 'termination b y the
time'. It is so sensitive to the presence or absence of life that it
seldom eats any live animal. It eats carrions, and is famous for that.
Consciousness removes or eats death and brings the realization of
eternity. So, a vulture exhibits this nature of Consciousness, eating
the dead.
We have explained the word 'shva' in sections 13 and 14. In the
section 14, we have clarified why a 'dog' is called 'shva'. So, in the
context of this verse that we are discussing, 'shva' means 'all the
time to come', or whatever is going to happen with the passage of
time. Hence, b y the phrase 'aashvabhya aashakunibhya' it does not
only mean that Consciousness eats all that are also eaten by the
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dogs and the vultures; it means Consciousness eats and assimilates
everything that is going to manifest now and will be manifested later.
63. The charriot and the dog of the king yudhiShThira.
In this article, we have already discussed the significance and
divinity associated with the terms 'ratha' or chariot, and 'shva' or
dog/hound.
The epic Mahabharata described the chariot of the
king yudhiShThira. The chariot, or the 'time' that used to
carry yudhiShThira, used to be always above the earth or mortality.
But when, only once in his life, yudhiShThira spoke a lie, it touched
the earth.
When the king yudhiShThira was on his journey, departing from the
earth to heaven, he was accompanied by a dog all the way to
heaven. This means the time in which he lived on the earth and the
time in which he was going to live in heaven were no different for
him. For him, the heaven and earth were the same, or his 'earth'
was part of the divinity in all respects. Thus, it was the same hound
on the earth and the same in heaven.
It is said in the epic Mahabharata that the dog was dharma, or the
'righteousness personified.'
64. Creation
We will end this article with a description from the Rik Veda on the
creation of the world and its order. This description is contained in
verses 10.190.1,10.190.2, and 10.190.3 of the Rik Veda.
Verse 10.190.1
RitaM cha satyaM chaabhiiddhaat tapaso'dhyajaayata | tato
raatryajaayata tataH samudro arNavaH ||
Verse 10.190.2
samudraad arṇavaad adhi saMvatsaro ajaayata |
ahoraatraaNi vidadhad vishvasya miShato vashii ||
Verse 10.190.3
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suuryaachandramasau dhaataa yathaapuurvam akalpayat |
divaM cha pRithiviiM chantarikSham atho svaH ||
Word-word meaning.
Verse 10.190.1
RitaM (the realization) cha (and) satyaM (the truth), cha (and)
abhiiddhaat (out of the blaze) tapasaH adhi (from meditation;
tapas= meditation/warmth; adhi= from) ajaayata (was generated)
| tato (then) raatri (the night) ajaayata (was born) tataH (then)
samudro (the ocean) arNavaH* (unmanifested letters/root
words)||
(*arNavaH is the singular nominative case of the word arNava.
arNava is the reverse of varNa. varNa means the effulgent,
manifesting letters or alphabet.)
Verse 10.190.2
samudraad arṇavaad adhi (samudra =ocean; samudraad= from
the ocean; arṇava= unmanifested letters/words; arṇavaad = from
the unmanifested letters/words; adhi = from)
saMvatsaro (personality of full cyclic periods) ajaayata (was
generated)| ahoraatraaNi (the days and the nights) vidadhad
(placing in order) vishvasya miShato (vishva =world/all; miSh=to
blink/to open the eyes;vishvasya miShato= of all those who are
blinking/of all those who are going through the cycles of day and
night) vashii (the ruler)||
Verse 10.190.3
suuryaachandram (the sun and the moon) asau (that) dhaataa
(creator/determiner) yathaa (as) puurvam (before was) akalpayat
(conceived/created) | divaM (the divinity) cha (and) pRithiviiM
(the earth/physicality) cha (and) antarikSham (the intermediate
region/the interconnecting world) atho (and now/thus it is) svaH
(the Soul/ the world of the Soul) ||
Consolidated meaning.
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The truth and its realization were generated out of the blaze
(created) from self-meditation (meditation of the Soul); from
that, the night was generated, and from that (from the night
was generated) the ocean of unmanifested
letters/words. (Rik Veda Verse 10.190.1.)
From the ocean of the unmanifested letters/words, the divine
personality of the full cyclic periods was generated, placing
the day and night in order—the Regulator of all those who
blink (who go through the wake and sleep cycles/who go
through the birth and death cycles). (Rik Veda Verse 10.190.2.)
That creator created the sun and the moon (the external and
internal control centre of time) as they were before—the
divinity (the self-manifesting worlds), the earth (physical
plane), the intermediate plane (the plane that connects all),
and thus it is the world of the Soul (sva). (Rik Veda Verse
10.190.3.)
Consciousness warms itself by itself and reveals the truth and its
realization. The truth is Consciousness itself , and all that it created is
the realization.
This process of warming the self is called 'tapas' or meditation.
Consciousness does everything by knowing itself by itself.
Then emerged the goddess Night, who keeps hidden under her veil
all that would be manifested. All that would be created remains
dead, dormant, as the unspoken, silent words or letters, and this is
the ocean called arNava. arNava means the unmanifested varNa.
varNa means the illuminating conscious letters or the conscious
particles that build everything. Like the letters join together, making
the words and sentences, these conscious letters build the universe.
The divine personality of Consciousness that is perceived as the
cyclic periods, or the years (saMvatsara) emerges from the ocean of
arNava, and saMvatsara places the days and nights in order.
Consciousness then regulates the day-night/wake-sleep/birth-death
cycles.
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Enter Comment
Then, the solar field that drives us into the external world and also
integrates us into Oneness, and the lunar field that controls our
destiny and determines our destinations to the various worlds are
created, following the creation done previously. Thus, the three
worlds are established—the divinity (div), the earth/physicality
(pRithivii), and antariikSha or the world that connects the divinity
and the physicality. This is how the world of the one who is our Soul
(sva).

aadityadeshadikdirectionEgyptian deity Raet and Raaatrifour castes
four eraskaalakarnakkonarakprajaapatisamvatsarasoma
spacethree vedasTimeTime eternalyuaga
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DEBKUMAR LAHIRI VISIT PROFILE The eight names of Lord Shiva---meaning and significance
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The eight names of Lord Shiva---meaning and significance (Revised, November,29 th , 2020)
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The mysterious Consciousness and its time-ruled universe.(Revised edition)

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The mysterious Consciousness and its time-ruled universe.(Revised edition)

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