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The Sanskrit words written in italics are available in the dictionary by Sir Williams
Monier at http://www.sanskrit-lexicon.uni-koeln.de/monier/
(Written following the teachings of the great seer Shri. BijoyKrishna Chattopadhyay
(1875-1945) and his principle disciple Shri Tridibnath Bandopadhyay(1923-1994)).
Threetra
Three is tra in Sanskrit. tra means traaNa or rescue or relief from an
entanglement, relief from distress, misery or death.
1.1
Significance of an offspring.
The words putra and putrI meaning son and daughter respectively are also related
to tra. putra means punar (repeated)+ tra (rescue), i.e. who can rescue from
repeated and compulsory cycles of birth and death.
A child (putra or putrI) is considered as a replica of the parents and is born from
the union of the parents. The birth of the child shows that from Oneness duality is
created and behind duality Oneness is existing.
1.2 Sense of duality and death.
As long as the sense of duality dominates on us or as long as duality is not
perceived as the duality of ONE and as long as ONE is not seen in the duality, we
cannot escape death and also we cannot escape compulsory re-birth. Living in the
domain of duality is the same as living under the control of death or living a life of
everlasting uncertainty. As we start realizing that we are living in the world of
Consciousness the duality starts vanishing into Oneness of the Universal
Consciousness.
1.3 Duality, fear and void.
Fear and death are the senses having roots in the sense of duality. Thus
Brihadaranyaka Upanishad (1/4/2) has said---- dvitIyat (from duality) vai
(certainly) bhayam (fear / sense of void) bhavati (grows)---fear originates from
the senseof duality.
1.4 Creation of I am / aham and the fear.
Self-expression and the dawn of day; aha (day) and aham (I am). puruSha
(individual)
It is said that during the creation, the creator (brahmaa) was scared when He found
himself alone (Brihadaranyaka Upanishad,1/4/2). Thus we all have the instincts of
having fear when alone as every feature in us has its origin in the Universal
Consciousness. Below is a quote from Brihadaranyaka Upanishad:
aatmaa (aatman/ soul) aeva (like)) Idam (this) agre (before) ashIt (existed)
puruSha vidhah (as a puruSha; puruSha---pu(many) +ruSha (from the verb rush
meaning to be agitated; puruSha---who is agitated or vibrant to become many;
vidha means like or fixed.) Brihadaranyaka 1/4/1
Before all this, Consciousness existed as the soul (existed as the only ONE)
and ready to become many.
sa (He) anu (microscopically / atomically) vIkShya (observed) na (na) anyat
(anything other than) aatmanh (soul) apashyata (saw)
He observed in every detail and could not see anything other than Oneness
sa (He) aham (I am ) asmi (in existence) iti agre (in the beginning) viaharat (spoke
/ felt)
He is the one in the beginning who (first) sensed the existence as I am.
Tatah (Thats how) aham(iam ) naama(name) abhavat(was created)
This is how the name (or the sense) I am was (is) created.
Tasmat api (Thats why) aetarhi(till now) amantritah (being invited; being
summoned) aham(I am ) ayam (so and so) iti aeva (like this) agre (first) uktvaa
(mentions) atha (thereafter) anyat (other) naama(names) pravruvate yat
(whatever) assay(for the one) bhavati(is / applicable.)
Thats why, till now, if one is invited, (the one) first says I am and
describes further the other names (or introduction) which are applicable to
the one.
sa(He) yat (that) pUrvah (before) sarvaan (all) papmanah(sins> darkness>which
covers the reality or truth>untruth or unrevealed form of the truth) OuShat (burnt
or illuminated to shine; Oushat is connected to the word oSha (burning/shining)
tasmat (thats why) puruShah (puruSha) bhavati (is)
Since He burnt all darkness (sins) to shine beforehand so He has become
puruSha (who illuminated all darkness at the beginning).
praaNa) and then unify to create an entity which is the third. Thus this is the third
position.
This makes three a very sacred number as it shows ONE at the beginning (before
formation) as well as the One at the end (i.e. after formation). Three represents
our salvation by showing us One in the duality. When we see the third we know it is
the ONE.
Between 1 and 3 exist(s) 2 who are vaak and praaNa, each satisfying the other like
a couple in conjugation. Thus in mathematical term 2 is the mean of 1 and 3 or 2 is
between 1 and 3. What is created from vaak and praaNa is the mind or manas.
2.1.1 Mind and the physical universe; divine mind and the third eye.
The defined universe is founded in the divine or universal mind. It is the mind
where we perceive the physical universe. It is in our mind we determine and
accordingly we become active with our senses. vaak and praaNa or Consciousness
take defined formation in the mind. vaak becomes vaakya or the perceptible word,
defined world, world expressed by naama (name) and rUpa
(shape/dimensions/vision).
The mind is also known as the third eye and divine eye.
2.2 What lies under the shroud of the truth!
The formed or realized universe is within the divine mind. Mind is that part of the
Consciousness where our feelings are well defined with shapes (rUpa) and
definitions (naama or name). It is the root of the gravitational universe.
The appearances and definitions are the truth or the realization. praaNa the
Consciousness, who is realized, is the eternity. praaNa who is amrita or beyond the
mortality is shrouded by names and the dimensions.
2.2.1 Divine mind and the divinity and the sun
The realization that this stark physicality, this revealed universe, this grain of dust,
this drop of water are no one but the Universal Consciousness who is our soul, who
is the life streaming in all of us, rescues us from the mortality , rescues us from the
slavery of physicality and death. Thus mind is the third and thus three is sacred. So
as we realize ourselves as the revelation of the divine mind the entire science of the
physical universe automatically gets revealed in us.
Thus Brihadaranyaka (1/5/12) has mentioned that the entire divinity is the body of
the divine mind:
atha (now) aetasya(this) manoso(minds) douh(divinity is) shrIram (body)
sat aeva (certainly the truth) soumya (soumya) idam (this) agra
(before) ashIt (was) aekam aeva (certainly one) adItiyam (without
duality):
soumya! before this (creation), certainly the Truth was existing; this Truth
was the only ONE and without duality.
(soumya is a form of address to someone who is young and attracts affection; it
etymologically means the one who has come to existence along the stream of
moon light (soma) or stream of praaNa)
(ii)
However about this someone says that before this (creation) certainly the
Untruth was existing; this Untruth was the only ONE and without duality.
(iii)
kuta tu khalu (how) aevam sat (can this be?) katham (how) astah
(from the untruth) sat (truth) jaayet (can be generated)?
sat tu aeva (certainly the Truth) idam (this) agre(before)
ashIt(existed); aekam aeva (certainly one) adItiyam (without duality):
How can this be? How from the Untruth the Truth can be generated?
Certainly the Truth was existing before this (creation); the Truth who is
the only One and without duality.
The above also means that if the initial phase is untruth or negativity, then that
negative One becomes expressed as truth. So, even if there all things dissolve in
Oneness (so there is neither One nor two) still the truth is revealed or positivity is
created from this state.
Untruth or negativity is the absolute Oneness. Though it is ONE but it is beyond
ONE too. Where there is One in the Consciousness, then certainly there is duality
too. ONE cannot be one if there is no two or duality. Thus though the seer has
questioned untruth but actually what is said here is that untruth is the truth in
negativity. Otherwise there is no point in quoting this topic. Elsewhere also in
Upanishad, this negative aspect as well as positive aspect have been distinctly
described and we will mention these later.
3.1 (akShara and kShara)
The Truth is the status of the Universal Consciousness when the consciousness is
about to be two or create duality. This aspect is also called akShara. akShara = a
(without) + kShara (decay)---meaning who never decays and who is immutable.
However, the word akShara always implies that there is the kShara i.e. the one
who decays. akShara is the ONE who decays or multiplies into duality but still
remains the same. What akShara becomes as dual or as a separate entity is called
kShara who decays with the time. Thus akShara means who decays but still
remains immutable.
3.2 The negative and positive 1 (+1 & -1)
There are two aspects of ONE. (i) ONE who is everyone and (ii) there is none but
ONE. These two aspects of ONE have been described by the seers in Upanishad.
Here is a quote from Brihadaranyaka Upanishad(2/3/1):
daev (two) vaava (certainly) brahmaNo (brahmas) rupae (forms)
brahama certainly has two forms
(brahama means who is growing as the universe and always supersedes everyone)
mUrtam (with dimensions) cha(and) aeva(also) amUrtam (without dimensions)
cha(and)
teja is an attribution of vaak and also has been used as a synonym for vaak. teja
also means the power to fertile or bring about multiplication and has also been
used as the synonym for the Sanskrit word vIrya; vIrya means strength, virility.
The sperm that is contained in the Consciousness for being created, is the word to
be created or realized. The egg in Sanskrit is called aNDa and this word also
stands for testicles. The word can be broken into am + Da. am means to
sound, to move. Actually it means the radiance or power that moves the
Consciousness to sound what is being conceived. The word Da stands for this
sound announcing what is going to be created. It is like beating the drum. The
word Dam in Sanskrit also means to sound. So, it is two things, Dam or the
announcing sound and rU or rUpa is the formation or appearance.
Damaru is the sound instrument held by the deity shiva. So Damru means Dam
(sound) + rU (shape, vision); the sound creating the formation or the realization
or the truth or the existence.
3.5 aNdaja---created from the eggs
We explained the meaning of the word aNDa. A bird warms up or radiates the egg
to hatch it. So the eggs are called aNDa. One created from aNDa is called
aNDaja.
aNdaja has been described in Chandogya Upanishad as one of the fundamental
seeds of the species; it is described as one of the three principal seeds at the root
of the creation.
This means every being possesses the power of revealing everything from the self;
may be this power is latent now or may be this power is active in the being. This is
the characteristic of divinity of highest order where whatever is desired it gets
revealed; it is revealed from the soul or self.
This universe is called brahmaaNDa the egg of the brahma. brahma means who is
growing and the greatest; it is from the root verb bRih meaning to grow or to be
greatest.
3.6 Creation of ap from teja
After teja, ap is created.
tad (that) teja OikShat (desired) vahu (many) syaama (I will ) prajaaeya
(create/generate) iti tad (that) apah (ap/ divine water) asRijata (was created).
(Chandogya, 6/2/3).
That teja desired, I will create myself as many and from that Water was
created.
It (ap) is the plane of reflection and re-creation. Here the Universal Consciousness
reflects what SHE has already created from HER Oneness in teja. As we are
repeatedly created from here, here everything remains impressed or it is the
universal plane where impressions are held. Impression is called mUdraa in
Sanskrit and where all impressions are perfectly held is called samUdra (sa =
perfect/ right, mUdra= impression/stamp). The ocean or sea is also called
samUdra in Sanskrit. It is for this reason the science of palmistry is also called
samUdra vidya(knowledge)
3.8.1 Mind and reflection, water and moon
Also, in the realm of ap the illumination is characterized by reflection of the divine
mind; moon (who reflects the self-illumined sun) is the characterized revelation or
shine in the plane of ap.
Sustained and maintained event is also the characteristic of this plane.
3.9 Creatures of water
We human beings, gandharva, apsaras and other similar creatures are
characterized by the prominence of heart over the other two aspects of trinity
which are teja and anna. This characteristic of ap or water is also considered as
one of the seeds in the root of all creatures and is called jIvajam. The root word
jIv means to live, to continue living. This is why one of the main aquatic
creatures called fish is termed as matsa in Sanskrit. The word matsa is mad
+sa. mad means madIya or mine sa means he, she or it. Thus matsa means
she (/he /it) is mine. This feeling of mine is typical of the heart or hRidaya.It also
means the pleasure out of such feeling. Thus the mad in Sanskrit also means to
rejoice, to revel, to be drunk etc. Both gandharva and apsaras are well known for
their strong influence on the opposite sex and the fondness of music, dance, soma
and rejoice.
3.10 Water and gravitation; Re-creation and virility;Creation of replica or
pratirUpa.
Universal Consciousness, as the divine water, has embraced everyone knowing
them as the form of Universal Consciousness. This is the acquirement of the
Universal Consciousness. This sense of my forms belongs to heart or hRidaya.
Heart or hRidaya is the place in consciousness where everything is held in
togetherness as my children, my creation, my forms. This attraction in
physicality is felt as gravity. It is also the place of recreation i.e. the creation is
seeded here. Thus our virility or fertility is connected with this divine water.
The Consciousness who bestows virility or fertility in us, who makes the soil fertile
to create the crops and food, is called reta or retas. This word reta or retas is
connected with the words rata and rati. The word rata means to stay attached or
to remain. It also means to be sexually attached and the word rati means the
sexual union. Thus it is power by which vaak remains in praaNa and praaNa
remains in vaak, the power of divine conjugation and the conjugation in every
creature. Thus from this water all creatures are created as physical being, each
creature is frozen into a solid individual. Thus we get harbor in the water bag in the
mothers womb before being created as a separate individual in the domain of the
mother earth.
This earth is created from the wateraapah vai arka; tat yat shara aasIt tat
samahanyata, saa pRithivI abhabat (Brihadaranyaka Upanishad, 1/2/2).
The water is arka; in that (water) what was like the creamy layers that
was perfectly killed; those layers became the earth.
To kill means to freeze into a frame of limitation. Thus a bird cannot think itself as a
tree, or a man cannot think himself as a bird. Each has been framed into
definiteness. Though each is rooted in infinite,boundless and eternal Consciousness.
As we do not know the root, so when this frozen frame tends to unfreeze we think
that we are going to nowhere or dying.
This formation into a definite identity is to become earth. Earth is pRithivI or who
supports the pRithak (segregated) identity.
3.11 arka, arc and water
The dik or directions (vectors) and the ap are features of an aspect of the
revealing Universal Consciousness called dakShiNa agni who is also located in the
middle of the three heavenly fires or three agni. The dik or directions are the
inclinations or leaning of the praaNa. The way praaNa leans correspondingly the
directions get specific and active and then the shapes are formed. How will be our
feature, how we will be built, how will be our appearance are all controlled by the
mother or by dakShiNa agni. Thus ap is termed as arka which means arc. arka
generally means sun, but it does means the bent light of the sun. The word arc
is known to be derived from the apparent motion of the sun from the earth.
(http://www.etymonline.com/index.php?term=arc).
This bending and curvature makes all the shapes. The water or the divine water
ap, bends the self-illuminating light similar to the refraction of light as light
passes from the air to the water. This is how the shapes are created. Thus the eye
or the sun in us, the centre of vision in us, contains both the sense of vision or
light and the tears or the water. This universe and every entity in it have been
created in an amazing arrangement of unification! This is saama, the veda of
sameness.
This creation of shape from arc or arka has been described in Upanishad as
quoted above (Brihadaranyaka Upanishad, 1/2/2).
3.12 pratirUpa----creating replica
As we are created, each of us represents the creator. Thus we are His/ Her look
alike. It is like a child resembling its mother or the father. This is called prati-rUpa
or corresponding look / replica. rUpa is look or appearance. The reason why a
child resembles its parents is the same as why we see our own reflection in the
water! As we have mentioned earlier, this way of looking at the things is based on
the knowledge of the One from whom everything is originated and in whom
everything is in Oneness. In Brihadaranyaka Upanishad, the personality in the
water is named as pratirUpa.
Here below are quotes from Brihhadaranyaka Upanishad on ap and retas.
imaa apah sarveshaM bhUtaanaM madhu, assam apaam sarvaNi bhUtani madhu. ya
cha ayam aasu apsu tejomayah amRitamayah purushah, ya cha adhyatam raitasa
tejomayah amRitamayah purushahayam aeva sah, yah ayam aatmaa.idam
amRitam, idam brahmah, idam sarvam. (Brihadaranyaka Upanishad, 2/5/2).
This ap(divine water) is the honey of everyone and everyone is the honey
of this ap.The entity in this ap who is radiant and eternal is the same as
the One who in us as the virility and who is radiant and eternal; this (one
and same entity) is brahma and is existing as everything.
Here is a quote from Brihadaranyaka Upanishad on replica or pratirUpa
sah (He) ha uvacha(said) gargyo(Gargo)
(He who is) Gargo said
Ya (that) aeva ayam(him only) apsu (in the water) puruShah (the entity/person)
aetam (him) aeva(only) aham (I) brahma upaasae (worship) iti
The person or the entity who is the water (/who is in the water), I worship
him as brahma (the absolute).
sah(he) ha uvacha (said) ajaatashatruh (Ajaatashatru)
He who is Ajaatashatru, said
maa (no) maa(no) aetasmin (about him) saMvadishThaa(preach)
No no! (Dont) preach about him (like this);
This is also the character of maa. We are being shifted from positivity to negativity
and again to positivity and so on in the cyclic manner; finally maa (mother) takes
us beyond the cycles.
maa= ma (mRrityu /negataivity + aa (aakaara or shape)=who shapes the
negativity or creates shapes or definition out of negativity.
maa- ma + aa ---who shapes the negativity i.e. who brings in the negativity or who
trnasforms the positivity into the negativity.
Both are the actions of Mother or maa.
There are twenty-five consonants called alphabet of touch (sparsha varNa).
In Sanskrit there are five groups of such consonants and each group consists of five
alphabets. Each of these consonants makes guttural sound. However the sound of
the last alphabet in each of the five groups is nasal or rather oral-nasal. The first
four are articulated through mouth. However, the last consonant is pronounced with
the air released from both mouth and nose. This is how each group ends; i.e. each
group ends with a nasal sound. The last alphabet of each group is nasalthese last
ones are pronounced by releasing air through both mouth and nose. Nasal sound is
the sound of the higher plane. The sound becomes nasal with the detachment of
physicality. These sparsha varana or the alphabets of touch are also described in
Upansiahad as the soul or elements of the Death or the god of Death---sarve(all) sparsha(touch) mRityoh(of the Deaths) aatmaanah(soul)(Chandogya2/22/3)------all the alphabets of touch characterizes the Death. All the alphabets
of touch represents the characters of the personality of the Consciousness called
Death or god of death. The touch cannot happen without duality. We are created
from the touch. These alphabets, these expressions of vaak create us into
physicality and also re-create us beyond physicality. The last alphabet of each group
of five represents this creation beyond physicality. They are called anunaasika, i.e.
which follows the nasal way.
3.14 The five mas or pancha makaara of tantra.
Now as discussed above, we have mentioned two ma, i.e. mUdraa (impression)
and matsa (fish). There are three more ma which are maMsa (meat), madya
(wine) and mithuna (copulation).
So it is like this:
(i) matsa is that aspect of Universal Consciousness or the Mother who is holding
each of us as her own form or fragment----matsa =mad (mine) +sa(it/he/she)--it is mine!
(v)
(vi)
3.15 jeevajam:
Considering the origin of the creatures from the ap as described above, the
creatures are called jeevajam. jeeva also means who are living or whose main
character is to live by the heart, to live by the relation.
3.16 Creation of anna from ap
Then as the deity ap desired to multiply, anna is created. anna means which can
be eaten. It is from the root word ad meaning to eat.
The third step toward manifestation is to become anna. anna is that aspect of
Universal consciousness by which the Consciousness nourishes us. Etymologically it
is---- ad (eat) + na (like). Thus anna means what can be eaten or assimilated.
Consciousness is always coming in us as our senses, as the vision, taste etc.
Whatever we sense we get merged into that; we become that. This becomes more
and more evident as our realization of existence beyond physicality gets stronger.
Though we are physical still we are not. We are evolving as the Mother
Consciousness is rearing us by the action of senses. This is called bodha kriyaa or
j~naana kriyaa i.e. action of Consciousness or action of Knowledge or Sense. We
are changing, growing and evolving due to the assimilation of senses in us. Slowly
but gradually our instincts are changing and one day we start questing for the self.
This eating and evolving also appears as changes and termination. Each change is a
kind of termination or a death as well as a rebirth. The previous state changes and
a new state appears. The previous personality changes and a new personality
appears. This is true universally. Thus in Brihdaranyaka Upanishad it is said
ashanaayaa hi mRityu---- desire to eat is the Death. ashanaaya means desire to
eat. Thus in Brihadanyaka(1/2/5), the seer has further said------sah yat yat eva
asRijata tat tat attum adhriyata----whomsoever HE created He vowed to eat
them up!
Thus as we are sensing the sound, touch, vision etc. while living in the ocean of
Consciousness and these senses ae becoming out parts, so also the Universal
Consciousness is sensing all of us all the time and that makes our evolution or
reverse journey.journey back to the source. Thus Consciousness is our food or
anna and we are the foods of the universal Consciousness.
3.17 Food, time and oneness
The word adya means food or anything that can be eaten. This word also means
now. Thus the time starts with eating or assimilation. The moment we are
created from the Oneness as a separate individual, we are being pulled back toward
the source or Oneness simultaneously. This pulling back is our evolution and also it
is the clocking of time. Thus this word ad is also the root of the word aditi
meaning without diti or without duality. It is also the root of the word aditya.
aditya means sun and etymologically it means who is characterized by oneness or
who is the centre from which the oneness is spreading out. aditya or sun is also the
source of our time. The earths time is originating from the sun.
3.17.1 The vultures and the dogs
It is said that the vultures can predict. This bird is called shakuna in Sanskrit.
What I can say that Vulture has a very far reaching sight! It can spot its prey from
several miles away while flying in the sky. Probably it can also predict when a dying
creature is going to be dead. Etymologically the word shakuna means anything
that can happen or that may take place. It is from the root verb shak meaning be
able to. Capability of Consciousness that Consciousness will become or can become
everything is called shakuna. Thus whatever, praaNa or active Consciousness will
become is called shakuna.
The word shva means the flowing time or regulation in vogue. The dogs are also
called shva as they are instinctively loyal to the master or obey the regulation.
Thus whatever is present (shva) and whatever is going to be (shakuna) all are the
anna or foods of praaNa!
Followings are quoted from Chandogya (5/2/1). When the deities recognized
mukhya praaNa or eternal praaNa (the active Universal consciousness) as their
root, the praaNa asked them:
kim mae annam bhaviShati
Wat will be my foods?
The deities replied: aa shakunivya aa shvabhya
From the vultures to the dogs!
Thus it means, Consciousness eats and assimilates everything that is within the
eternity! By everything the Universal Consciousness is regaled and everything is
regaled by the Universal Consciousness.
3.18 udbhijjam:
Like andajam, and jeevajam as described above, the third origin, seed or element
of every creature is anna and the creatures characterized by anna is called
udbhijjam. It may be noted that every creature has all the three elements or
seeds, i.e. every creature can be called aaNdajam, jeevajam and udbhijjam.
Now the word udbhijjam is from the root word udbhid and the word udbhid is
ud(up) +bhid (to pierce, to break open and rise). Thus udbhid means who is
evolving upward. The plants are called udbhid because they break the inert soil to
rise up with life. As anna comes in us, it brings in life, senses and consciousness.
Thus we cannot live without food. Thus it ceaselessly kills the inertness; it
ceaselessly reaps it apart and maintains the stream of life. Thus Chandogya has
said that the colour of anna is kRiShNa which means dark and attractive. (The
word kRiShNa is from the root word karShaNa meaning attraction as well as
dark.) Indeed anna is most attractive, it is bringing life in us, life from the air,
from the water, from the foods, from the earth, from the plants and from the
innumerable life giving forms in which anna is existing to nourish us.
3.19 The assembly of three into One
After the three principal deities (vaak, praaNa, manas) were created, the Universal
Consciousness desired to create the defined universe (naama and rUpa).Thus
accordingly for every creature vaak, praaNa and manas become the origins or
seeds.
Thus Chandogya (6/3/1) has said:
teshaM(that) khalu aeShaM(thesebhUtanaM (creatures) trINi(three) aeva(as these)
vIjaani (origins) bhavanti(happen); aandajam (originating from
Let me combine the three into One (let me combine these three in me)!
Thus the Universal Consciousness combined the three (vaak, parana anad manas)
in the Oneness i.e. in the Universal Consciousness itself as an entity. Thus every
entity is the Universal Consciousness in which vaak, praaNa and manas are
combined in a specific way to create that entity. This specific way is the mystery of
shakti.
3.20 (number 9)
Thus it is like this: 1 - 3-1-3. The One becomes 3, then 3 combines in One
and an individual is created; then One in each such individual splits in three to
create further.
First, combination of three in One takes place and the first series of creation from
trinity happen. From Consciousness is created Consciousness and all the properties
of the origin are also transferred into the created beings. Thus each created out of
trinity is again splitting into three and recombining to create more and thus this is
happening in infinity. This is 3*3 =9 and implied by the repetition trivitam trivitam
as quoted in the verse state above. Each of us in our consciousness is splitting all
the time. Thus in our inside we are becoming a different personality in every
moment. This each personality is a formation out of trinity. This is also happening in
the physical world and in the process of physical re-production. Whether it is
physical, subtle or spiritual, it is Consciousness only everywhere as everything.
This becoming tirvit or trinity twice is equivalent to 3*3 or 9.
Thus every created entity is numbered as 9 or new. New is the everlasting status.
Everlasting can only happen if it is ever new. At 9 the enumeration ends.
When any integer from 1 to 8 is divided by 9, the division returns the number
recurring in infinity. Thus, 5/9 = 0.555555=5/10 + 5/100 + 5/1000..
Similar properties are exhibited by 9 for bigger integers.
For example, 14/99=0.141414.., 142/999=0.142142142.
There are other properties of this numeral which exhibit recurrence in infinity.
3.21 The meaning of the three colours
The colours are named like this:
The rohita or red belongs to teja or vaak. rohita means to ride. It signifies the
attribution or feature which is attributed by vaak on praaNa to create a specific
entity or being. Like heat or radiation moulds a metal and casts a shape, so is done
by vaak or teja.
The vocal vaak as the source of Universal feelings or senses (veda) is called Rik
veda. The colour of Rik is also red.
The shukla or white is the colour of ap. This is the colour that grants whatever
one desires. This is the granting colour. In ap everything is granted. Whatever has
been desired it is in a state of achievement in ap. This also the colour of yajur
veda. yajur is the middle veda as ap is the middle state. This middle state
connects two, vaak (teja) and manas (anna). yajur means which joins, connects.
It consists of two alphabets, ya and ja. ya is the internal revelation and
represents the control of vaak. ja is the external revelation or end result
/formation (jageneration) which is vakya or process words. Processed words are
held in the mind or manas.
kRiShna, as we have explained before, is the dark attractive colour of anna. This
is the colour of saama veda. anna is saama or same, as the food becomes same
with us. We assimilate anna, anna assimilates us. We have talked about this
before.
Thus the entire universe, all of us are made of the three revealing colour of the
Universal Consciousness or the light who is Conscious, who has revealed itself by
itself and in that revelation all of us have been also created or revealed.
(Chandogya Upanishad, Sixth Chapter, Fifth part.)
For this reason, whatever we eat, whatever we drink, whatever we sense it
separates into three in us.
Any food or any sense thus has three parts and decomposes or separates into three
elements (vaak/teja, praaNa/ap, manas/anna) as it becomes same with us or as we
assimilate the food or the sense.
vaak/teja, praaNa/ap and manas/anna are also mentioned as the three anna or
three foods of the Universal Consciousness. Thus whenever Universal
Consciousness comes in us as our food, as our senses, the Consciousness embraces
us in three forms: the first and foremost form is anna. As anna, the
Consciousness splits in us in three forms: the most coarse form becomes the
external physicality.
(http://sciencelearn.org.nz/Science-Stories/Our-Senses/Sensing-food)
The number of deities is the same as whatever is there in nivit. nivid= ni+vid. ni=
nija or soul; vid= known . Whatever is known in the soul is 'nivid'. So every feeling
is a part of a deity. Every deity is a personality representing an aspect of Universal
tasai (that) vaachah (vaaks) pRithivI (earth, physical universe) sharIram (body /
shell) jyotIrupam (illumined form) ayam (this) agni (fire/life burning/
Consciousness radaiating warmth and illumination) tad (that) yaavatI (as much as)
aeva (is) vaak taabatI (that much is)) pRithivI (is the earth/physical universe)
tavan (that much) ayam(this) agni (fire / Consciousness/consort of vaak o who is
shining within o who is shining as the physicality)-----(Brihadaranyaka
Upanishad,1/5/11)-----that vaaks body is this earth /the physical universe and the fire/agni
(Consciousness or fire within the body or the earth or the physical
universe) is her illumined form; as much as is vaak, that much is this
physical universe and that much is this agni .
Thus agni also stands for the negaitivity of nakedness. nagna= naked. agni= na/ a
(without) nagana. Thus when we leave the body, we go to the fire for cremation to
get a body. Let she (vaak) not keep us in the definitionless obscurity!
Where there is only One, there everything is naked (nagna).
3.25 (Number 7 & 8)
As stated earlier, seven is the number that represents the count when everything or
all the enumeration is seen in 'one'. It is like ' everything is in me'. Eight is the
reverse of this. Eight represents the count when ' One' sees 'One in everything'. It
is like 'I am in everything' or 'I am everything'. Whatever you see, whatever you
feel, it is vaak. Thus vaak is announcing everywhere that she is everything, she is
the greatest as she supersedes everything. Thus the seer has said vaak aShTamI,
brahmaNaa samvidaana-----vaak is the eigth and she is announcing
brahma. Whatever we see, whatever we touch, whatever we feel is the Universal
Consciousness materialized as that. Everything is the word or expression of the
Consciousness, everything is vaak. So, we cannot go beyond vaak. Thus Rishi
(seer) have said: (Brihadaranyaka 1/5/3)
ya kascha (whatever may be) shavdo (the sound), vageva (certainly is vaak) saa
(she)-----whatever may be the sound , she(the sound) is certainly
vaak..each feeling, each perception, each sense is producing a sound in me and
certainly it is vaak!
Thus vaak is the eighth and so are the deities called ' vasu'. The consort of vaak is
agni or praaNa and agni is the leader of the group of deties called vasu.
3.26 agni,nagna, a~nga
Thus agni or his consort vaak always provides us with a dress. Thus agni is the
leader of vasu who provides us with vasaana or dress. Thus we get our body
(dress) and we are embodied in a definition. Thus vaak always expresses, always
materializes. When vaak takes us in negative, strips us of everything, then it is
nakedness or nagna. Thus the goddess is naked as well as dressed.
The body and limbs are called a~Nga which means am +ga.
am is teja of the one who is not measurable. (a = without; m= measure or
maatraa); ga is going or moving. It is the flow from the realm beyond
measurement to the realm of measurement. Thus, vaak is the mother, she gives us
a definition and makes the universe measurable to us. She has measured
everything appropriate for us, she has cut and pruned. So we can take the heat
from the sun, oxygen from the air, gravity from the earth, rains from the sky--everything is measured as appropriate for us.
This body, this earth, is not static. Under the static form there is a dynamic entity,
who is always moving. Like a river from surface appears static or slowly moving,
but there will be under current and fast flows underneath. This is am+ ga or a~Nga
and the one who is flowing like this has also been addressed in the vedas as
aa~Ngirasa or the elixir of the body.
The body in us is the earth in the external. Thus following the aspects agni/ praaNa
(the burning Consciousness) and the formation of body or physicality, it is a custom
in most of the societies to bury the body under the earth or cremate (that is offered
to agni) after the death.
3.27 Some properties of number seven and eight
All integers can be looked as made of seven integers or one of the seven integers.
The seven fundamental integers can be 0,1,2,3,5,7 and n, where n stands for
another prime number. This is a simple observation and there may be more
appropriate property of this integer 7 that would represent its aspect more vividly.
Thus in a group of seven as explained above we can get all the integers.
Similarly a simple observation on the number 8 is that it is the first integral cube
(other than 1) i.e. the first measure of three dimensional space or expansion of
space in all directions (sphere). In terms of fraction or integral fragments of 1, a
cube of volume 1/8 unit is the biggest one. Each dimension of this cube is 1/2 or
the first integral fraction. Any other cube of dimension or say length / breadth/
height like 1/3, 1/4 etc. are all smaller. Similarly any sphere of radius 1/2 and
volume 4/3pi* 1/8 is the biggest sphere than made of other spheres of radii 1/3,
1/4 etc.
3.28 The deities called rudra.
Now the deities called ' rudra' are eleven in
number. They are the dominant personalities of the Consciousness behind the five
sensory organs and five functional organs and mind as listed below:
So, in every moment we are taken away. Our present form goes to the past. They
go with aditya. The sun is the direct and visible centre of aditya and the sun is
called aditya. Our time is emanating from the sun, from the time of the sun, from
the motion of the sun. From the rise (mitra) and set (varuNa) of the sun our time is
rising and setting. From the time of the sun, our time is controlled. This happens
through the moments, hours, days & nights, weeks, months, seasons and years.
This happens through the lunar cycles, seasonal cycles, through foods/plants and
vegetation, through assimilation/ flow of seeds (sperms) in us from external
through the assimilation; thus happens the reproductions and re-births and the
cycles of life rotates along with the chariot wheels of the Sun God. We are taken
back to the source,part by part, each frame of us at every moment. We remain in
Her, multiple we. Mother then again reproduces us with moe enhancement in Her
bid to take us back in Her.
3.30 The remaining two deities
So, 8 vasu, 11 rudra and 12 aditya together are 31 in number. The remaining two
deties of the total 33 are indra and prajaapati.
3.31-- indra
We have explained earlier about the sun (aditya) as the source of vision, time and
assimilation. The observer in the source of vision is indra. indra is the universal
observer. He does not miss any thing to observe. Any thing, any perception by any
one is a part of his perception; anything anyone senses is a part of his sense. indra
=idam (it) + dra (draShTRiobserver). He is sad to have thousand etyes (sahasra
lochana.) Whatever is getting created, whatever emerges, indra observes it; it is
an observation or feeling that the Universal One or the Universal Soul is becoming
anything that can be termed as it or forming everything. Thus indra has thousand
eyes or he is sahasra lochana. sahasra means aatmana saha sraavati----flowing
along with the soul. Whatever the Consciousness is becoming as different or as
duality, the vision of Oneness is never lost. Whatever Consciousness becomes
whether a flower or a rock indra ssees it as the One becoming that. indra finds the
same One in all. This is the vision of veda. Thus all the feelings, all the sensing
belongs to indra, He regales and rejoices in every sense that happens in the
Universe. He is the king of the heaven, the divine king. It is mentioned in
Brihadaranyaka that though he is indha still he is treated as indra. indha means
anything which is flammable.Here in divinity, the vision makes the eye and the
colours & shapes. pashyan chakShu(by the observation eyes are formed).
Earlier we have mentioned the followiings:
The colour of veda means the colour of the eyes. The veda or the feelings are
flagrant in the eyes. Thus the vision of the Consciousness is radiating these colours
by which the universe is made and names and forms are created. Thus the creation
is from HER eyes.
3.32 prajaapati
Thus is the universal structure we find indra, twelve aidtya, eleven rudra and eight
vasu. We are all living within the vasu.
The Universal consciousness who has generated like this as the (revealing) deities
and (receptive) creatures is called prajaapati who is incharge of all that is thus
generated.
prajaapati = prajaa (pra=praaNa; jaa= generation; prajaa=who are generated
from praaNa or from the multiplicity of the Universal Consciousness) +pati
(dominator, lord).
Thus the hymn goes hailing the Universal praaNa as below:
prajaapatih charasi (move in) garbhe (womb) tvameva (certainly you) prati (re)
jaayase (generate/produce)
(you, praaNa!) move in the wombs and reprdoce yourself! )
(Prashnopanishada,2/7)
3.33 The six deities and the number six.
In his answer to the enumeration of the deities along with the numbers,
yaj~navalka told that the number of deities is six after telling that the number is
thirty three.
The number six is sex in Latin and ShaT in Sanskrit. It represents that domain of
Consciousness which covers the sweetness, sexuality, multiplicity and motherly
nurture. It is the union of two hearts or two triangles. In the texts, two hearts are
specified as Urdhva hRidaya (upper heart) and nimna hRidaya (lower heart). The
upper heart represents that aspect of the Consciousness who is donating and in
physically it is the brain in our body. The lower heart represents the receiving
personality of the Consciousness who is experiencing what is being donated or sent.
In body this is the heart.
It is notable that the combs of the honey bees are of hexagonal shape and they
themselves have six legs. They have remarkable sexuality. The queen bee can lay
one million of eggs in her life time and carries sperms permanently once after
mating. The male bee dies after the mating. There are many other strange facts
regarding the sexuality and reproduction of the bees. The article Mechanics of
honey bee mating (http://www.orkin.com/stinging-pests/bees/mechanics-ofhoney-bee-mating/), and Wikipedia on Queen Bee available in the link
vaayu is from the root word vay menas to go or to flow and vaya means to
weave. vaayu is the flowing Consciousness , praaNa flowing and weaving the entire
universe in a network that connects everyone with everyone. vaayu or the deity of
air is the nervous system of the Universe. Thus this is characterized in the plane
called anatarIksHa where all IkShaNa or vision or perception and action of time are
felt inside. All feelings, all perceptions are internal and connected. The vision,
viewer and the view are all conneted in oneness.
In aditya, everything is self revaling, expression of oneness. This is characterized in
the plane called dyO or dyu or divinity.
These couples are sweet and every one is sweet to them. This vidya (knowledge) of
sweetness have been addressed in details in Chandogya and Brihadaranyaka
Upanishads.
3.34 The name of eight vasu
In Brihadaranyaka Upanishad, all the above mentioned six deities and chandramaa
(moon) and nakaShatra(stars/constellations) are metioned as the eight vasu and
the entire creation has been mentioned as resting within the eight vasu.
3.35 Couple chandramaa (moon) and nakShatra (constellations)
The flow of consciousness which is originating from aditya(sun) is reflected for
everyone from chandramaa (moon). This reflected flow of consciousness is
controlled and proportioned by the constellations of the stars (nakShatra) to feed
everyone appropriately.
3.36 The three deities
After answering that the number of deities is six, in the next statement
yaj~navalka answered that the number of deities is three.
yaj~navalka mentioned that these three deities are the three loka or the three
Universal places where everything is held or located. These are dUO, antarIkSha
and pRithivI.
We have explained earlier, pRithivI is the place which is characteristics by vaak who
has made Comsciousness or praaNa (agni) to exist is sepratae and individual forms.
This is physicality where we are engrossed in our limited and defined individuality.
We are totally external here, totally engrossed in the dress or body provided by the
rules of the deities called vasu. This forming in a shape with definition is the
character of the Universal consciousness called Rik. So earth or physical world as
the characteristics of Consciousness is Rik veda. veda means feelings, or the way
Thus praaNa is spliiting in fragments and each such fragment is in a nourishing life
giving mode and called anna.
3.38 The one and half deities.
After answering that the number of deities is two, in the next statement
yaj~navalka answered that the number of deities is one and half.
There are two things in Physicsquantization and wave. When it is split and
separated as an entity, it is quantization. This how it is in the realm of vaak or teja.
In the realm of praaNa it like wave, connected with each other.
Thus if you consider the aspect of Consciousness as vaak, then it is the void or
space between the creator and created. But if you consider Consciousness as
praaNa, then it is the air (vaayu) between the creator and the created.
praaNa signifies the active Consciousness. It is pra (primary or first) + ana
(animation). praaNa flows or multiplies to become many. In Oneness, in the
Universal soul there is only Oneness but nothing else. Here the Consciousness is
inactive. In praaNa duality is held in Onness. He is One but still he is becoming
dual. This is the realm of heart and love. Thus is the number one and half. Though
dissected into two, split as a different, still held in the One.
Thus yaj~navalka has described this deity who is singular and plural both as vaayu
(air) and described vaayu asyat ayam(this one)) pavate(who flows/ who
purifies----vaayu is the one who is one and half and who is flowing; then he further
explains: yat(since) idam (this) sarvam(all) adhi(above) ardhnot(grows) tena (so)
adhi ardhah (one and half) -----since (by him) all these grow (or inflates) so he is
one and half.
It may be noted that that the word ardha means half and is from the root word
Ridh meansing to grow or inflate. The alphaber Ri when expanded becomes ar or
ara(spokes). Thus half implies growth by duality and one and half implies growth
of one as dual or inflating or growing one. Thus vaayu, air or praaNa is inflating or
growing as the universe. He grows into duality and holds every one into him. Thus
he is One and half.
3.39 The deity who is One!
After answering that the number of deities is one and half, in the next statement
yaj~navalka answered that the number of deities is one.
Thus finally the seer said that the number of deity is one and the name of that deity
is praaNa.
praaNa has become everything, all the deities, all the creatures and beyond. vaak is
his shakti or power or consort. The whole universe is connected by the streams
(spokes) of praaNa called air or vaayu like the nervous sytem in us. Like a spider,
he has woven the universe. Like a spider spiining and unspinning the webs, this
universe is created from praaNa and taken back in praaNa. Upansihads have hailed
him as mukhya praaNa or principal praaNa carrying everyone beyond death and in
amRita or eternity.
(To be continued in the next part) (debkumar.lahiri@gmail.com)