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Hymns of the Vedas and the Unified Universe. (Part-1) Physicality and divinity.

Everything we know in the physical world has a divine aspect. As we know more and more that everything is made of Consciousness and the source of everything is Universal consciousness, the divinity starts revealing. We have explained in our previous publications that Consciousness in us is the 'knowledge or sense'. All that we 'know' are felt by us as our world and ourselves. Thus everything is made of Consciousness and made by Consciousness. We live in our world of sense or knowledge. We can never go beyond this. From the Universal Consciousness every this is happening, everything is created. Consciousness is 'knowing' and in knowledge everything is created. So we are also forms of knowledge of Universal Consciousness or we are created in the 'knowledge' of Universal Consciousness. We have also clarified that for Universal Consciousness, 'knowing' means (i) 'to become' and (ii) 'to feel or know what Consciousness has become (i.e. to feel or know the creation)'. The same process in us is continuously happening (and it has to be as we are also part of Universal Consciousness) in the form of speaking (to become) and listening (to feel). We hear every word that we speak. Like the rays are continuously emitting from the sun, we are continuously emitting from our source as 'words'. Every word is a defined form of Consciousness. Because of overwhelming 'feeling' of physicality (which is also a state in Consciousness) we always identify ourselves with the body (or earth) and unaware of our conscious dynamic entity. In Universal Consciousness, two things are created, macro and micro. Thus each of us lives in individual world of our 'knowledge or sense' which is the micro-world. Each such individual world or micro world is connected to the macro world or to the divinity. In the text this has been termed as 'anubhUti' /'avidyaa'/vinaasha( micro/internal) and 'sambhUti'/ 'vidyaa'(external). Thus from the 'words' everything is created. This aspect of Consciousness is called 'vaak'. Knowing the 'Knower'. The modern scholars and scientists think Consciousness as something different from them; it is an object of research. Unless we recognize ourselves as a part of Consciousness and unless we recognize that our 'knowing' or sense is a part of action by Consciousness and behave accordingly, we will remain away from the Consciousness and we will continue to exist as a 'separate knower'. This knowledge was very obvious for the ancient seers who knew that 'merging' or 'identifying oneself with the Universal Consciousness' is the only way to go back to the source. Thus these are some of the relevant quotes from the Upanishads (Vedas). (i) vij~naataram(The One who knows or the One who is 'Knower in everyone) ore keno(how) vijanIat(will you know)---how will you know the One who is the 'Knower in everyone'.(Brihadaranyaka Upanishad, Fourth Chapter, yaaj~navalka 's teaching to his wife maitreyI. (ii) yat(who) chakShuShaa(by the eyes) na pashyati (cannot be seen) yana(by whom) chakShungShi (the eyes see) tadeva(he is the) brahma(the Creator/Source) twam vidhi(you know) na idam(not like this) yat idam (the way of 'it is' )upasate(followed or worshipped).) The one who cannot be seen by the eyes, but by whom the eyes see, know the one as the Creator/Origin; not like this that 'it is god' { i.e. as an object of knowing}. (Kena Upanishada, First Chapter).

(i) naaham (I don't) mannye(think) suvedeti(I know well) no na vedeti (I don't think that I don't know) veda cha (not that I know too); I don't think that I know well, I don't think that I don't know, not that I know too ;a yah(who) nah(among us) tat veda(knows that), tat veda(knows that as) no na vedeti(not that I don't know) veda cha(not that I know). (Kena Upanishada, second chapter) among us who knows (that), he knows that as 'not that I don't know and not that I know'; avij~naatam (not known) vijanatam (among those who think that they know) vij~naatam(known) avijanatam(to those who does not 'know'). Not known to those who think that they know and known to those who are not (separate) knower.( Kena Upanishada, second chapter). -----------------------------------------------------------------------------------------------------------------------------------------The steps from Physicality to Eternity. The first chapter of Chandogya(Chaandogya) Upanishad (upaniShada) has described how the entire universe is established in the Consciousness and described the eight strata, from the stark physicality (bhUta) to the immeasurable Consciousness (udGItha). The Upanishad has described how Consciousness has extended to the physicality in step by step. Briefly it is as described below. First, second and third stratum (i) bhuta(creatures/objects), (ii) pRithivI (earth) and (iii) ap(water). (Chandogya Upanishada, First Chapter). (a) The sap or essence of these physical objects is the earth (aeSham bhUtanam pRithivI rasah). Any physical object or anything that is already created is called bhUta. bhUta also means past. This means that the action (creation) has already happened and desire behind the action is realized. (This is similar to the electricity getting earth or circuit getting completed.) pRithivI means the earth. It is connected with the word pRithak means different from each other or separated. pRithivI means that aspect of Consciousness by which Consciousness creates and maintains separate entity. The desire of Consciousness for separation, differentiation has the ultimate realization in the physical world with separated entity or individual. So, from the physicality or (i) bhuTa we know the earth or (ii) pRithivI. In the core of the objects or physicality is existing 'earth'. The 'earth' or 'pRithivI' does not mean only the planet where we live. It is that power or aspect of Universal Consciousness by which the creation exists with defined boundary or identity for every individual. (b) The sap or the essence of the earth is the water. (pRithivyah apah rasah) Water, ap Water is called 'ap' and is related to the word 'aapti' meaning 'achieving anything with satisfaction'. Water or 'aqua' is the plane where everything is acquired and all desires fulfilled, all thirsts quenched, all stigma of 'not having' is cleansed. What is seen or perceived in physicality as separated and isolated, they all in 'water' are dissolved into the 'satisfaction' of acquirement or achievement of Consciousness'. We all are already acquired by Consciousness; we are the definition or achievement of undefined,

immeasurable Consciousness. This water is also known as 'kaaraNa (cause)baari (water)' or the cause behind all the effects'. Thus of the divine water it is told: apah (water) aebah (only) idam (this) agre(before) asuh (existed); apah (water) satyam (aspect of the universal consciousness who becomes what is true or what is realized or what can be seen or felt), satyam (from the truth is created) brahma (who is growing, who is expanding), brahma (from the one who is growing is created ) prajaapatim (the one who dominates over the created ----prajaapati= prajaa + pati; prajaa= who are duly created; pati--lord or who rules ), prajaapatih (prajaapati created the) devam (deities, the revealing centres or revealing personalities of the Consciousness, each of whom represents a speciality or special ingredient of the creation by which the universe is created.)(Brihadaranyaka Fifth Chapter, Fifth Brahmin, First hymn) At first, before anything existed, there was only water (aspect of Consciousness where everything exists 'as achieved' or 'as acquired' in the oneness of Consciousness; all formed things, beings exist as dissolved in this 'water of satisfaction of achieving all'). From the truth or realization (from the personality of Consciousness called Truth) is created the brahma (the one who is growing or expanding). From brahma is created prajaapati (one who controls the process of creation; the lord of the creatures).From prajaapati is created all the deities ((deities are the revealing or creative personalities of the Consciousness each of whom represents an aspect or ingredient of creation; like the deity of vision is existing as vision in all the creatures and is all aspects of vision including all kind of views that can exist and all kind of eyes that can exist). The above two (earth and water) states of consciousness in us as location are the two 'chakra' s or centres called 'mUlaadhaara' (the centre of physicality) and ' svaadhiShThaana ' ( the centre of 'ap' or water). mUlaadhaara is at the end of the spine and svaadhiShThaana is above mUlaadhaara and is the centre which controls the formation of 'sperms' and 'eggs' in us and is the centre for reproduction. The deity of creation and re-production prajaapati , brahmaa, kmanDulu The deity of creation, prajaapati (who is also called brahmaa= brahma(n)+aa=who is created from brahman the growing / expanding Consciousness) holds a small kettle called kamaNDalu that sprinkles water of life. In a way it resembles the male reproductive organ consisting of the penis and the scrotum. Below is a picture of a kamaNDalu. This is svaadhiShThaana chakra, the physical location of this chakra or centre is around the navel in the lower belly.

KAMANDALU Thus there is this hymn in prashNoponishad addressing praaNa (the active Consciousness flowing as life in everyone, eternal life )------prajaapatih (as prajaapati or as lord of the creatures) charasi(you are active) garve( in the womb) tvameva (no one else but you) prati jaayase (take birth as a replica or representing the parents or the origin.)

As prajaapati (as lord of the creature) you are active in the womb; no one else but you take birth as a replica (representation of the parents or the origin). There is this quotation from Aiteriya Upansihad while describing the creation of the units from the Universal Consciousness: aapo (water) reto( as semen ) y (by becoming) shishnam (in the genital) praavishan (entered)---- water (from the Universal Consciousness) entered the genital of the (unit) as the semen.(Aitareya Upanishada, First Chapter, Second part, Fourth hymn). Plane of re-production. Demons madhu and kaiTabha Water is the platform for 'birth' and 're-birth'. It is for this reason water is also called kaaraNa vaari or the water which is the cause behind all creature or creation. It is for this reason as long as we will be under the influence of water, the compulsory re-birth or compulsory return is going to happen. If someone knows this aspect of water, the one rises above (compulsory) re-birth (or re-death). Thus it is said 'apa (by water) punarmRityum(recurring death) jayati(wins)' (by the water one wins or eliminates the recurring death).(Brihadaranyaka Upanishada, First Chapter, Second Brahmin, Seventh hymn). Re-productive water and Demons madhu and kaiTabha It is for this reason in the mythology it is stated that viShNu killed the demons madhu and kaiTabha at a place where the earth is not flooded with water. madhu means honey or sweetness. We are stuck by the sweetness whatever we get or enjoy in the life and dont feel the urge to look at the source from where all sweetness is coming. This is the dominance of the asura (demon) named madhu. Similarly the word kaiTabha is originating from the word kITa meaning insect or which is small and insignificant. Stuck to the sweetness whatever we get, we have become confined into those and have forgotten our unbound self or source. We are confined within our body and by the limitation of knowledge. This is the dominance of the demon kaiTabha. viShNu the all-pervading Consciousness, who rests in the water, destroyed the two demons (at their own request!) laying them on his thigh where there was no water! Thus the demons were destroyed forever. They cannot relapse. Fourth and fifth stratum--oShadhi and puruSha Then the next two steps after the physicality and the water is 'oShadhi' and 'puruSha'. The sap of the water is 'oShadhi'. oShadhi=oSh (radiance, heat) + dhi (holding). It holds the life or the glow that represents you. The radiation of Consciousness which emanates from the divinity to create is called the 'sun'. It is like the rays bending and taking shapes due to refraction. Thus Upanishads have said about the sun (aditya): asou (that) vaa adityo(sun) deva(deities') madhu(honey) That Sun is the honey of the deities tasya(his) doureva(divinity or divine stream) tIrashchIn(bent or refracted) vansha (genealogy) The divinity is his bent genealogy / stem! (Chandogya Upanishad, Third Chapter, First part, First hymn ). Any creation happens from desire, from heat. This burning, desiring Consciousness radiates. Consciousness splits to become duality. Thus 'second person' or duality is created. Thus the unit of time is 'second'. As Consciousness creates, Consciousness feels and holds every creation. Where the creation is being held to grow and mature is perceived as lunar radiation. It is the plane where the seed of all

creatures exist. From the lunar centre the regulation for every creature originates; how life will flow, how life will wax and wane. 'oShadhi' acts as conduits to this regulated flow. This is the flow of Life, flow of Universal Consciousness. The Creator is flowing as the life as praaNa to drive the creation back to the Creator. This appears as evolution for every creature. The formation or creation when happens, the refraction transforms into reflection. Reflection is always associated with absorption. A portion is absorbed and a portion is reflected; in this process the glow or the illumined form of the creation is also formed. Consciousness is absorbed in you as you and also is reflecting from you as your glow. This aspect of Consciousness is the lunar aspect. Thus, these activities of Universal Consciousness reveal as the physical suns and the physical moons controlling the physical earths. This lunar aspect is known as 'soma' and the lunar centre or sphere is called 'soma maNDala'. The activity or control of Consciousness gives us the stability, retains our glow of life. The power or the aspect by which Consciousness or soma is holding us is called oShadhi and also it acts as the conduit of flow of the regulation of soma. oShadhi mixes the ingredients of 'soma' or 'life sap' in every creature in specific ways. The vegetation, plantation what we see in the physical world are the revelation of 'oShadhi' in physicality. It is that aspect of Consciousness when the Consciousness is shining, desiring and condescending to become 'water'. As 'water', the Consciousness has achieved everything what Consciousness desires. Here (in water form) the discrete entities are created but they are not separated. They are dissolved in water as the acquirement of Consciousness. The lunar aspect or moon represents the 'reflection' of Consciousness. The act of soma in the physical world seen as the effect of moon on the water and plantation and control of secretions in our body. The sap, the juice flowing through the plantation is regulated by the lunar field. Similarly it regulates the secretion of glands in the living beings. How life will be active in you, how it will flow in you, how it will regulate your happenings are controlled through 'oShadhi'. You are controlled by the lunar field and this control is channeled in 'you' by 'oShadhi'. As the body and earth are analogous, so are the vegetation and the body hairs. Body hairs called 'loma' or 'loman' and this word also coveys the sense of flow. anuloma means forward flow or flow toward an event desired. pratiloma means flow that winds up or reverse flow or flow against. These two flows are connected to waxing and waning of soma. The hairs on the body are indicating the flow of 'soma', the flow of reflective Consciousness in whom we can see or find ourselves, the flow of sap or life; similarly the plants represent the underlying flow of life by which the plants stem out of the soil. Body hairs are related to the secretion of glands and the touch senses. The flow of life or the flow of air is felt as touch. The core of touch is the sense of duality. Thus the skin is studded with hair. It has been told that 'lomani varhi'---the hair on the body is the seat made of sacred grass (called kusha) for the deities of the universe. They sit on the 'soma' flowing in us. Unless there is a source and a destination, there cannot be flow. Flowing means 'revealing duality' or 'connecting to duality'. The flowing life called air or vaayu is thus termed as 1-1/2 (One and one-half) because One simultaneously becomes two and also remains One. Air is the 'touch' in the external plane. The sap or essence of 'oShadhi' is puruSha. puruSha means 'who is living in a separated abode (pura) or dimension'. puruSha means units or micro souls created out of the Universal Soul or Universal One. The word can be etymologically analyzed as following: puruSha = pura + Sha. The word 'pura' means dimension or abode. The alphabet , 'Sha' is the cerebral class of the alphabets and represents 'creation

by dissection or splitting'. The alphabet in Sanskrit (Devnagri) is pictorially like this :


straight line bisecting the upper part of the alphabet in two sections represents the dissecting aspect of Consciousness represented by 'Sha'


So puruSha means the one who is dissected and placed in

a dimension or in a body. Thus every fragment of Universal Consciousness is a 'puruSha'. Every fragment of Universal Consciousness is also Universal Consciousness. The Universal Consciousness as puruSha is the immutable soul in us. puruSha is in the core and covered by the wave of life or praaNa. The immutable part of Consciousness and active part together make every creation. The Consciousness is active as praaNa or Life force and all changes are happening as a result of the activity; in the core or at the background Consciousness is still, or exists in immutable form. This is called immutable soul or anu-aatman or pratyak-aatman and assertion of the soul is felt as self. The immutable aspect of the Universal Consciousness in every individual is called or named as anuaatman or pratyak-aatman. It is the same soul, same consciousness described by different names as per the context. So, beyond oShadhi , puruSha is found. Another meaning of puruSha as stated in Upanishada is that the one who burnt all the sins(dualities) in the beginning itself.(See below.) UShmaa(warmth), oShadhi (herbs), OShadha(medicine) The word UShmaa ( ) means the 'warmth of life' or warmth of praaNa. oShadhi regulates the 'UShmaa' in us. The word 'OShadha' (pronounced as 'oushadha') means medicine or medicine from herbs. The medicine works within us regulating the flow of sap or flow of UShmaa / life in us. Wherever the flow is disturbed, OShadha/medicine restores it to normalcy and thus healing a disease. The words UShmaa, oShadhi, OShadha, are all from the root word 'uSh' which means to burn. One of the meanings of the word puruSha is who pUrva(before, at first) + uSh(burn)---who burnt all the sins at the first instance. (Brihadaranyaka Upanishad, First chapter, Fourth Brahmin, First hymn). Thus the divine medicine (OShadha), the warmth of the eternal life, burns all the diseases, all the sins, all the scars due to seeing only duality, for knowing everything as different from the self or soul, for not seeing the Universal Oneness/Consciousness in everything. The external or physical world is like the back side of a person. Looking at the back you cannot make an active eye contact or full-fledged conscious exchange of feelings as we do with the eye contacts and facial expressions. Similar is the physical world; it is the back side of the Conscious World or Consciousness. (paranchi khani vyatRinat svyambhU tasmat parang pashyati na antaratman----the creator created the creation outwardly, so they (the creatures) tend to see the outside and not the soul inside-----Katha Upanishada, Second Chapter, First part {vallI), First hymn). Sixth stratum--- vaak The essence or the sap of 'puruSha' is 'vaak'. Any sound is vaak. ya kashcha (whatever it is) shavda (sound) vaagaiva sa (she is vaak)----whatever may be the sound it (she) is vaak! vaak is the Consciousness whose expression is everything. So, correspondingly everything we can address by vaakya or word. vaakya means vaak processed, or a processed or defined word or sound. Thus everything has a definition or name (naama).

Splitting One into many is a property of Consciousness. This split happens by words or the ability of Consciousness called 'vaak'. This universe or anything is formation of Consciousness or words of Consciousness. vaak, praaNa, earth and the fire vaak is the faculty (chiti shakti ) of Universal Consciousness by which Consciousness splits as duality and by which Consciousness dissolves duality in Oneness. There is no difference between Consciousness and shakti vaak. Faculty of Consciousness is Consciousness. Every form of Consciousness has a dressing of word. A formed, defined word is called vaakya. Consciousness is everything and becomes every defined form as vaak provides a dress to the Consciousness or captures Consciousness in that form. This formed or processed Consciousness is called vaakya or word. Thus everything is created from Consciousness. This is why, in Brihadaranyaka Upanishad, RiShi (the sage) has said, tasyai (that) vaachah (vaaks) pRithivI(earth) sharIram(is the body), jyoti rUpam(illuminated form) ayam (this) agni(fire)----that vaaks body is the earth and illumi nated form is this fire. (quoted from Brihadarnyaka Upanishad, First Chapter, Fifth Bhramin, Eleventh hymn). The illuminated form of vaak, the form that reveals everything, is fire or agni; the form that is behind every activity is fire or agni. Thus, agni is also called praaNagni=praaNa + agni= the revealing, burning life god, the divine Calorie. As we have earlier also told, earth is the realized word, i.e. every material, everything that has a definition is the realization of vaak and fundamentally it is a word or form of Consciousness. The root, origin of the word earth is the Sanskrit word artha which means meaning. This formed, revealed universe is the realization of the words of Consciousness or expression of Consciousness. Thus element of everything is word or vaak. We have earlier also told (mentioned in our other articles published) that speaking (to become) and listening (to know what becomes) are the fundamental activities of Consciousness. The general name of this action (speaking and listening) is knowing. Thus every word you say is your form or form of your Consciousness. You say and listen simultaneously, and so also Consciousness says and listens simultaneously. This is because you are also made of Consciousness. In Consciousness, 'speak' means to become / to create and 'listen' means to feel to know what is created. Meaning of the word shabda or sound Now, following the teaching of our Teachers, we can etymologically explain the significance of sound or shabda. The word shava means corpse. vaak, Consciousness, who is infinite and beyond definition, has defined Herself in all the forms by the boundaries of limits. This is freezing as corpse. Thus Consciousness has frozen and has become flower, has become a planet, has become you, has become me by forgetting the infinite self at Her limited end. shabda= shavatvam dadaati---donates or bestows the status of a corpse---freezes, limits. This is one aspect of vaak. Another aspect of vaak is to break or shatter the frozen status, to break the boundaries of limitation to reveal the infinite form. Thus, shabda= shavam dyotayati-----detonates or tears asunder the corpse. vaak, electricity and the particles Thus by the action of Consciousness we are created as a separate entity, separated from Universal Oneness and also by the action of Consciousness we are evolving and would merge into Universal Oneness. Splitting an entity into its fragments or elements and thus revealing its origin is the nature of

vaak and splitting Oneness into many is also Her nature. Thus She is called kanyaa. kanyaa means who controls the kaNaa or particles. kanyaa means unmarried female or a little girl. As the word kaNaa means a fundamental or a minute particle, so the word kShaNa means a moment. Both carry the sense of units one for the space and the other for the time. The word IkShaNa means seeing. From the vision (IkShaNa) of Consciousness time (kShaNa) is created. The example in our system is the sun who is the source of light or life or revelation and also the source of our time. This detonating (splitting) aspect of vaak is also called vidyut. vidonate iti vidyut (Upanishad..) The general meaning of vidyut is electricity, lightning or a flashing thunder bolt. It also means the highest order of existence: vid= to exist or to know; ut/ud--above everyone-- uttama or supreme. Thus, viduyt or electricity is the divine fire, whom we see in the external sky as lightning. To reveal Herself and everything is the spontaneous nature of vaak or the Universal Consciousness. This self-revealing and all revealing state is the characteristic of vaak which is founded in divinity where we realize our supreme state of existence. Seventh and eighth stratum Rik and saama The sap of 'vaak' is 'Rik'. In every unit there is the Universal Consciousness as the immutable soul in that unit as 'puruSha'. vaak has dissected the Oneness into many 'puruSha'. Thus every unit is a 'word', a 'puruSha' dissected by vaak. The entire universe together in this 'word' form is called 'Rik'. This world is a structure constituted by the words---this 'Knowledge' or this feeling or this aspect of Universal Consciousness is Rik veda. Everything is Conscious and a 'word', a live expression; everything is a conscious and a perpetual personality of Universal Consciousness. As an expression of Universal Consciousness, every such expression is self-relying, self-revealing, independent entity. This is divinity or divine aspect of the universe. As an individual personality they are called gods or deities. In Sanskrit, deity is called 'deva'. The reverse word is 'veda' which means 'knowledge' or 'feeling'. Thus each feeling (veda) of Universal Consciousness is a defined divine personality called 'deva'. This aspect of veda is called 'Rik'. The colour of this veda is red and is represented by the red streaks of your eyes. Eyes are the flagrant expression of your feelings /veda . Red is the illumination immediately before any event. The word 'Rik' can be broken as 'Ri +ka'. 'Ri' implies 'Rita' or flowing rightly. 'ka' is the first consonant of Sanskrit alphabets. Thus Rik means that aspect or personality of the Universal consciousness from which the words are coming to us. When we see the tree, the word tree is coming from Universal Consciousness. This is Rik. When we know this, we see the universe as made of live words or mantra, then we term it as Rik veda. The hymns, mantras in the Vedas are the expressions of the associated experience which the seers had with respect to the Vedas. If you have eye contact with a person, you actually have the person in you and the person has you similarly. This is how also when we feel anything in the external world. Thus when you see the tree, it is the tree from Universal Consciousness, the Rik flows in you. You get merged with the feeling. Similarly, the way I feel the tree in that way I am imprinted in Universal Consciousness. This merging, getting together is saama or saama veda. The process or the action of Consciousness by which this joining happens is 'yajur veda' This earth or 'pRithivI' is termed as 'Rik' and 'agni' or fire (active consciousness) is termed as saama. Also pRithivI is termed as sa of saama and agni is termed as ama of saama. The burning desiring Universal Consciousness who is in us as Life or praaNa is agni. agni means who leads---agre nayati (leads us in front). This agni has materialized in the physicality or pRithivI (earth or ground or realization). The

universe which we see is agni and pRithivI. Thus everywhere the divinity or the heaven is amalgamated with the earth. This is saama, the state of feeling same. The earth embracing the heaven and the heaven embracing the earth. Here death is not the death, death is terminating in eternity; here darkness is not the darkness, it is the revelation that surpasses all the illumination. Here fleeting moments are dissolving into the ever still immutability; here the immutable, unchanged soul is emerging as ever new. Here by some Ones rule or presence all duality is in held in a seamless unbound bliss. Thus the Vedas have said, chaaya aatopou brahma loke (in the place of the Absolute it appears as both the light and the shadow). The heaven and the earth (dyaavaa-pRithivI) are the famous couple of the Vedas. udgItha The sap of saama is udgItha. udgItha = ud(above) + gI(word) +tha(rest; state of being stationary). Here everything has risen above and at rest in Oneness. udgItha is the singularity; In udgItha the entire universe is held in a single expression. All words , all expressions, all entities mingling in 'saama' is at rest in a single expression of Consciousness. This single expression, singularity, is also called 'om'. 'om' is known as the primordial sound. udgItha is also called 'praNava'. praNava means the one who makes new, the one who makes everyone new, the one who always creates oneself as new. (New= nava) Upanishada has further described udgItha as : sa (he) aeva(is certainly) rasanam rasatama (nectar of all the saps) paromo (supreme) parardha(better half) aShtamah (eighth) yat(that) udgItha----that udgItha is the nectar of all the saps, supreme, better of the half and eighth. From the physicality udgItha is the eighth step or position. We have explained that vaak, Consciousness and the head There is this hymn in Brihadaranyaka Upanishad about the head: arvak (downward) bilo (cavity, bowl) chamoso(ladle, plate) Urdha(upward) budhna(bottom) yasmin(where) yasho(treasure) vishvarUpam(called as Universe) nihitam(is contained) tasmin (there) asate(resides) Rishayah(seers) sapta(seven) teere(along the bank) vaak(vaak) aShtamI(is the eighth) bhramhanaa (by expanding Oneness) samvidana (makes Her known) The ladle(or bowl) has its cavity down and top up It contains the treasure which is the universe There are seven seers around its bank And vaak is the eighth who heralds the Expanding Creator(brahman) After the above quoted hymn the seer of Upanishad has explained the meaning of inverted ladle /bowl as head or shiras and the treasure within as 'praaNa'. praaNa is the active Consciousness; the senses, nerves and sensory organs are the flow/physical trails of praaNa. vaak and praaNa are the conjugate personalities of the Universal Consciousness. The head is the physical description of the place where you are in your supreme state. The divinity or heaven is also called head or shiras. The head or heaven is behind all creation or formation of senses. Thus we look above to see the head or heaven. The sky above is also like an inverted bowl or ladle.

Thus the text says, pRithivI (the earth) te (is your) paatram (dish) dyou (divinity or heaven is the) apidhaanam(cover)'. The heaven is covering the earth like an inverted bowl covering a dish. The whole body is covered by the brain and is under its protection. Whatever you know or sense, how far you stretch your senses, they originate from the source whose physical name is brain. Thus the seven seers with vaak resides here. Seven seer means all the senses together. Seven is a wrap up number or an overall number in which all numbers are assembled or located. {7= (1+ 2+3) +1}. These senses are the personalities, aspects or forms of Universal Consciousness. The word sapta (seven) means sa + aapta = saha (with) + aapta (acquired, achieved) = along with acquirement or accomplishment. This universe is the accomplishment of the Universal Consciousness who is the Universal soul and Universal ONE also. The entire universe wraps up or consolidates in the Universal One as seven specific nodes or terminals or groups. It is for this reason , in the texts, sapta RiShi (seven sages), sapata loka (seven plane or abode), sapta pita (seven fathers), sapata samUdra (seven seas), saptaha (seven days) etc. have been mentioned to express all aspects or variation of a kind grouped in seven sets. In nature also, we find seven constituent colours in the white light, seven scales of notes, the lunar cycle (as multiple of seen). There might be many more examples. {, It might be possible for the Physicist or Mathematician to prove that a particular species of the universe having a varied spectrum of variation among its clans could be reduced to seven primary groups or could be represented by seven primary aspects. The number eight represents the reverse. It represents 'The One and the One spread as the entire universe'. The word for eight is 'aShTan'. It means, 'a' (immutable, eternal) + 'ShTa'(stuck or pressed or imbued). Thus it signifies the Universal One and the Universe as the expansion of the Universal One.

(Human head------courtesy of Thus the entire body, the physicality, is the stretch or elongation of Consciousness or vaak. She is burning in us a 'praaNa' the fire and so it is told. This elongation in creatures (who are with spines) is called 'spine' or 'meru-daNDa'. The word 'meru' means 'two poles'----me rUpe (my two forms). The word 'daNDa' means stem. A very accurate corresponding word for 'meru-daNDa' in English is probably 'dipole'. The two forms or the two poles of the bipole are the famous conjugal pair of veda called dyaavaa-pRithivI----the heaven and the earth---also can be the located at the top and bottom of the spine. ambhRiNI 'vaak' is also called 'vaagambhRiNI'= vaak + ambhRiNI. The word ambhRiNI is derived from the word ambhRiNa. ambhRiNI means the one who is carrying or bearing the 'am' or 'tejas' or the 'radiating/vibrating seed of creation'. ambhRiNI= am + bharati (from the root word bhRi meaning to bear

or carry). So, it is the egg carrying the sperm. Your every word is impregnated with you. It carries you, your entirety---- your mind, your emotion, your instincts, yourself; all are there in each word of yours. So, it is, in the Universal Consciousness. The Universal Consciousness has become every grain of the universe, in every grain the entirety of Universal Consciousness is there. Thus the Veda has said: purNamadh purNa idam (that is whole and this is whole) pUrnat pUrNam udachatye (from the whole emerges the whole) pUrNasya purNamaday(when whole is taken out of the whole) purNameva avashiShyate (it is the whole that remains). Angirasa and Anga praaNa is called 'a~Ngirasa'. This word 'a~Ngirasa' is derived from the word 'a~Nga'(body) and 'rasa'(sap). Thus a~Ngirasa means who is the sap or the juice of the body or physicality. Thus praaNa has been addressed as 'anganam hi rasa' (the sap of the limbs). a~Nga means 'am'(= teja, tejas or energy revealing, vibrating) +'ga'(going, moving). Thus a~aNga or body means the flow of 'praaNa'. Thus the children are also addressed as 'a~Nga' seeing the extension of Oneness or flow of 'praaNa' from the parents to them. Mother, maa, matter. Universal Consciousness; 'am' when reversed becomes 'ma' which is the root of anything that is 'martya' or materialized or formed (mUrta). am means tejas (radiance, radiating or vibrating to split). The word tejas etymologically means, tat (that) ejati (vibrates)----i.e. vibrating Universal Consciousness. Vibration means to move but still remaining in the origin or original position. This is the property of Consciousness as any movement is an event in the Consciousness. am also means who is a(without) + m (measure or maatraa) and 'am' also means who is everything from 'a' (without; without definition or beyond definition) to 'm' (materialized or defined)--- from without definition to everything with definition or everything realized. The word 'maa' (ma+a) means who can attribute measure and thus creates shape or definition. Thus we are shaped in mother's womb. Thus everything is measured by HER for us like the radiation of sun reaching the earth, the pull of moon, the level of oxygen in air and so on. These are of-course regulated by the laws of Physics or the regulations in the nature. What modern science and civilization do not know that there is a Heart, Feeling, veda, love behind this regulation that controls the Universe! So, maa or maataa (Mother) means who can create aa or aakaara (shape or form or definition) out of ma (mRityu) or out of 'nothingness'; i.e. who can produce shape or definition from where there is no shape or definition. Also, to the contrary, maa also means who can create or activate the death or void-----ma (mRityu or void) + aa (shape or form)who defines or brings about the death or who shifts us into the state beyond definition! This is how is goddess vaak. Since we are mortal, so to us death is death; if we go beyond duality we will see the undefined infinite Consciousness beyond the state of living with a specific definition or living within a confinement or body. (Refer the section above: Meaning of the word shabda or 'sound).

The word 'maatraa' means 'measure' or 'degree' or 'meter' . It also means or implies 'matter'. The matters are the measures of the Universal Consciousness. The fundamental meters are the seven meters of the words or the song of Consciousness by which the universe is made or assembled. Matter and gravity. From the measure or maatraa of infinite Universal Consciousness we are being created and formed and re-formed. This formation always remains connected to the centre or source which is felt as gravity. The word 'garbha' in Sanskrit means 'womb' or 'an interior chamber'. It is from the root word 'grabh' means to 'conceive'. Probably the word 'gravity' has its root here. The cord by which we remain attached to the centre or source is called 'vaayu' (also generally stands for the word 'air' and 'sUtra' or thread). The 'air' of the Consciousness who is praaNa or the active Consciousness, is also called, air or vaayu. By being 'vaayu' Conscious has touched everyone and woven the network of touch or communication across the universe. The 'weaving' is called 'vayana' in Sanskrit and is connected with the word 'vaayu'. The flagrant, revealing, warmth or life giving aspect of Consciousness or praaNa by what everyone is active, moving and defined is called 'agni'; and the cord/network or communication that life or love effusing from Universal Consciousness establishes is called 'air'. Like the cord that keeps us attached to the mother when we live in her womb, so we are still attached to the Mother by the cord. The activity of Consciousness by which we remain attached to a state (or by which a gravitational force acts on us) is called 'apaana'. This is an aspect of praaNa. (We have described this in our publication ( It has been stated in Prashnopanishad that by 'apaana' the unit or entity(puruSha) remains fixed to the body. Body and earth are analogous in Vedas. Thus by the action of Consciousness called 'apaana' we are stabilized in the body or on the earth. While describing the creation of a creature, It has been stated in aitareya Upansihada : 'mRittyu'(death) became 'apaana' and entered the nave'. (aitareya Upansihada, First chapter, Second part, Fourth hymn). Nave is the place where the umbilical cord terminates on the embryo. Through this the embryo takes the life from the mother. Nave is also the pivot of rotation. Through the rotation, churning we take the life in. We grow and change while rotating around the sun. Similarly we rotate around our own axis (as the earth rotates). Rotatation means the periodicity to which Consciousness subjects us for nourishment. From this act of Consciousness, holding or gravity is created. Meaning of mRityu (death) is two folds--it is mUrta or 'formed' and also 'death'. Thus it is stated that by 'apaana' we are born with a body and held to the body or to the earth; and it is also stated that by apaana we are purged out of the body. This purging out of body is called 'death'. Thus, vaak becomes flagrant as agni or praaNagni and defines us with a body (also called earth). praaNa, the active Consciousness is holding and controlling us and in us as our dear life. apaana is an aspect of praaNa by which we are held in body and by which what is not required ispurged out of us or out of our body. Thus it is said (as quoted also above ) tassai (that) vaachi (vaaks) pRithivai(earh) sharIram(is the body), jyoti rUpam(illuminated form) idam(this) agni(fire)----that vaaks body is the earth and illuminated form is this fire (praaNa) (quoted from Brihadarnyaka Upanishad First Chapter, Fifth Brahmin, Eleventh hymn)...). Thus the earth is impregnated with fire. Thus the fire, l ife is burning within our body. Similarly, each of our words is flagrant expression of Consciousness.

vasana and savana vasana means a dress. agni is said to be the leader of the group of deities called 'vasu'. agni along with these deities provides a dress or a definition to everyone. One of the 'vasu' is 'pRithivI' (earth). The reverse of 'vasana' is 'savana'. savana is the flow of life, flow of sap, flow of 'soma' under the 'dress'. The daughter of the mountaingirijaa, adrijaa, paarvatI 'vaak' as kanya (a little girl) is also called 'girijaa'. It means who is born or generated (jaa) from giri (mountain). The word giri is from the root word gir meaning invocation, verse etc. The root word 'gad' means to speak or to articulate. The word 'gir' consists of two components, 'g'(gad/ articulation) and 'ir' (to move). The word gir is also used in North Indian language with the sense of falling , or something falling under gravity. Thus it means, 'vaak moving toward articulation or formation'. This is to fall under gravity. The way the gravity acts is the way the shape is formed. We are the movement of vaak , the flow of consciousness. This flow makes crests and troughs in our consciousness. These are also the cliffs and gorges and unevenness of the mountain terrains. In us, these are the unevenness in our plane of instincts. This unevenness is created out of duality from the way we sense the universe. vaak freezes, becomes stones and rocks. This is also called adri. Like girijaa, vaak is also called adrijaa. It is also the rock hard instincts that form in us and with which we move around lives after lives. Instincts are like rocks. As She (Universal consciousness) becomes rock hard instincts in us, as She becomes inert objects, still She continues to be active to change the rock hard stagnant stuffs. Our instincts change by the action of Consciousness (which we call experience) and we evolve. The layers of formation of Consciousness by which we are made, are called 'parva'. 'parva' conveys the sense of sequential or logical layers, periods. The word 'parvata' means mountain; it means any solid, or realized formation of consciousness that is characterized by the sequence of formation or layers by which Consciousness has built it, created it. The goddess vaak who makes us in minute details, from the most rudimentary or the first layer through all the layers is called paarvatI. The stone or the rock is called 'prastara' or pra (first/prathama) + stara (stratum or layer). Thus we start from the stone age! The rains of Consciousness is pouring down incessantly. They are the 'gir' or the verses. They are the continuous streams of feelings in us, they are the words sparkling in our mind every now and then. The immeasurable 'am' is pouring down (gir) as HER own verses, as HER own hymns. This is 'a~ngira' or 'a~ngir'. The sparkles of Consciousness, the life, the living and forming words--words those create-- are incessantly pouring down making, reshaping, annihilating and re-creating the universe. The words, vaak, Consciousness, is flowing in us as streams of life, as soma, as the sap of vitality. So, Consciousness is called 'aa~Ngirasa'---the sap of the limbs. Consciousness is also called ' aayaasya aa~Ngirasa'. aayaasya means 'from the mouth' (asyad yat ayate---who moves out of the mouth). The words are moving out of the mouth. The void in the mouth is the sky full of joy. Mouth is called 'mukha'-----mu(mud---delight) +kha (sky, void). The life, the flow of Consciousness is coming out as the words from the mouth, from the sky, from the void inside the mouth of the Universal Consciousness, the void which is full of eternal delight; these words are shaping and reshaping us to be there in the eternal bliss. Thus it is told 'agni vaak bhUtvaa(by becoming) mukham(in the mouth) praavishat'(entered)-----agni became vaak and entered the mouth( aitareya Upansihada, First chapter, Second part, Fourth hymn). (Written from the teaching received from the great seer Shri. Bijoy Krishna Chattopadhyay (1875 to 1945) and his principal disciple Shri. Tridibnath Bandopadhyay(Banerjee---1923 to 1994).