Mysteries of Universal Consciousness as Space and Air have been narrated based on the experience of the sages of Upanishads. Also, the relation of this knowledge with the goddess Bargabhimaa (vargabhiimaa) and Pandava Bhima has been explained. Original texts of Upanishads with meanings and meanings of various Sanskrit words have been mentioned. This article provides insight to the consistency of statements in various Upanishads and the deep-rooted connection of knowledge to history, mythology, and religious practices.

1. Mysteries of Consciousness as space and air and Goddess Bargabhimaa—-
Quotes from Upanishads
.
This article presents the features of Consciousness as the void or space and as the
air, and also it explains the relation of this knowledge to the goddess
Bargabhimaa (varga-bhiimaa) whose temple is there in a city called Tamluk (in
India). In ancient times, it was the port city named
Tamralipta (taamralipta). This article also explains the connection between prince
Bhima (bhiima) of Mahabharat and the goddess, as well as the mace of Bhima. '
Practice of left or vaamaachaara of Tantra (tantra) has also been explained
.
Meaning and etymology of various Sanskrit words and quotes from Upanishads are
provided.
(Sanskrit words written in English fonts are Itrans versions of the original Sanskrit
texts. Those Sanskrit words which are written in italics can be found in the
Sanskrit English Lexicon by Sir. Monier Williams. The lexicon is freely available
on the Internet -----<https://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/
2020/web/webtc/indexcaller.php> .)
A brief description of the temple of the goddess Bargabhimaa and the associated
history.
There is a temple of the goddess Bargabhimaa (varga-bhiimaa) in the city of
Tamluk located in the East Midnapur district of the state of West Bengal, India.
Tamluk was an ancient port city, named Tamralipta (taamralipta); the name is even
mentioned in the epic Mahabharata. It is stated in Mahabharata
that Bhima (bhiima) the son of the queen Kunti acquired Tamralipta.
(You may refer to the contents in the following links on the Internet for more
information on the temple and the city of Tamralipta: https://www.rvatemples.com/
listings/maa-bargabhima-mandir/, https://www.ijcrt.org/papers/
IJCRT2102193.pdf, https://en.wikipedia.org/wiki/Tamluk, https://
www.getbengal.com/details/the-ancient-charm-of-tamluk).

2. The temple of Bargabhimaa is located at an elevation, and there are several steps
that one has to climb to reach the same. Inside is the idol of the goddess,
resembling that of the goddess kaalii/ kaalikaa. The river Rupnarayana
fl
ows
nearby. There is a holy pond within the temple precincts.
It is said in history that the Muslim general Kalapahad, saw the goddess in a dream
as a deity of unparalleled beauty and couldn't destroy this temple. You may refer to
the following links for more information on Kalapahad and his effort to destroy the
temple: <https://www.samacharjustclick.com/featured/the-legend-of-
kalapahad/, < https://ritambangla.com/culture/in-the-temple-of-the-mind-5-
bargabhima-temple-in-tamluk/
>
The goddess varga-bhiimaa, vaayu (the divine air), and aakaash (the divine
space).
bhiima /aakaasha--space
The word varga-bhiimaa consists of two words, varga and bhiimaa. varga is
mentioned as the name of ' the lord of air ' or vaayu in Chandogya Upanishad
(Chapter 4, Part 3).
bhiimaa is the goddess of the sky. The word bhiima means the ' one who
instills bhaya or fear ' . bhiima = bhii (fear)+ ima/imam (this) -----the one who
causes fear. The external sky, which is the in
fi
nite void, and appears inane or
nothingness to us is called bhiima. Though appears inane and a place of
nothingness, the void is full of Consciousness. It is a place, where dimensions have
been annihilated, and everything exists without dimension. Existing without
dimension means, that existence is no longer limited by the con
fi
nement of space
and time. We have explained this further below, where we have also discussed the
act of listening and directions.
Also, the dimensional universe is being held here i.e. supported by aakaasha (sky/
void). In Upanishad, aakaasha (sky/void) and vaayu (air) has been mentioned as
the aspect of Consciousness without the body or shape, or beyond the visibility or
materialized state. (Refer to Chandogya Upanishad Verses 3.12.7, 3.12.8, and
3.12.9, and Chandogya Upanishad Verse 8.12.2 .)

3. (It may be noted that the Sanskrit word bhaya meaning ' fear ' has a bearing on the
English word ' void '. )
The power of Consciousness is holding the physical universe where the entities
have an individual existence. Entities are separated from one another by this power
or the external space. This conscious power, which separates as well as holds the
separated entities, appears as the gap or the space between two physical entities.
We experience the physical universe in our Consciousness and within us, but when
we experience it we are oriented externally. This is our situation in external
space and this is how we are experiencing the dimensional, materialized, and
external universe. This is also the state of wakefulness.
Similarly, within us where we are experiencing our feelings of sorrow, joy, love,
etc., is the inner space or anatriikSha. Here, we are internally oriented, and here
the physical universe is getting mingled with us, and accordingly, we are reacting,
expressing our liking, disliking, joy, sorrow, desire, etc. This is also the place
where we dream; during dreams, we experience physicality without the
participation of the external universe.
There is the third space where we go beyond internal and external
orientation. Consciousness as this third space is dominating both the external and
internal space. This third space or state of Consciousness is also the location where
we rest in deep sleep. These three spaces or three voids have been mentioned in
Upanishads. (Refer to Chandogya Upanishad, verses 3.12.7.3.12.8, and 3.12.9.)
As stated above, Consciousness keeps the entities separated, and in this way,
individualism is maintained, and multiplicity is established. Thus Consciousness is
called bahula or the one who is characterized by multiple forms or multiplicity. It
is stated in Upanishad that aakaasha or the space is bahula. (Refer to Chandogya
Upanishad, Verse 5.15.1)
.
vaayu, praaNa and varga
The word varga means ' a set', 'a class', a 'clan'. vaayu (the lord of air) has been
termed as varga in Chandogya Upanishad (Refer to Chapter 4, Part 3 of
Chandogya Upanishad.) vaayu is praaNa, and one of the meanings of praaNa is

4. the 'vital air'. The Universal Consciousness, in whom everything is held as
connected to each other is called vaayu. Similarly, every individual or entity as a
separate unit also has a connected and coordinated existence. Everything in an
individual exists in a coordinated and connected manner by Consciousness, and
Consciousness is called aayu or praaNa in the context of an individual. The way
our body, nervous system, and mind work, exhibits connectivity and logically
coordinated functions.
As a whole, or overall, the universe is connected and coordinated by vaayu (the
divine air). So vaayu, the lord of air, is also named sUtra meaning 'a thread or a
cord '. It is thus mentioned in Upanishad that when vaayu/aayu or Consciousness
leaves the body taking the living entity out of the body, the tie of the thread in the
body is lost, and the physical body becomes slack; this phenomenon is known
as primary
fl
accidity. (Refer to Brihadaranyaka Upanishad Verse
3.7.2.) So, vaayu, the 'lord of air' or the (Universal) Consciousness, is
fl
owing as
life in all of us, keeping the universe connected and 'touched' in a coordinated
universal mesh.
Universal Consciousness creates itself by itself and becomes many, and thus the
universe is created. As from the Oneness, Consciousness tends to become many,
Consciousness becomes praaNa. praaNa also means pra (prathama---
fi
rst,
principal) + ana (animation). Though different from one another, every entity is
from Consciousness, by Consciousness, and made of Consciousness. So, in fact,
we are all forms of praaNa and belong to a specie or varga, characterized as
originating from praaNa. As mentioned earlier, varga means 'set', 'group', 'clan'
etc.
The creation is made of species of creatures, classes of matter, and classes of
events. Repetition is there everywhere. Nothing is created as a standalone. There is
a togetherness, cohesion, and existence of similar things or creatures in
togetherness thus making sets, species, classes, or varga everywhere. Also, in
Upanishad, vaayu (who is also varga), or the Consciousness called 'air', is
mentioned as 'individual or existing as individual personalities' (vyaShTi) and as
'all-together or existing as a collective personality ' (samaShTi). (Refer to verse
3.3.2 of Brihadaranyaka Upanishad).

5. Thus vaayu has been termed as pRithagvartman. pRithagvartman means the one
who is characterized by separate (pRithak) courses or circuits (vartma). This is
vyaShTi as referred above. (Refer to Chandogya Upanishad, Verse 5.14.1.)
varga in mathematics
The word varga (class/group) also means ' a square '. This may be due to the
symmetry we observe in the shape of a square. The
fi
rst natural number that can be
squared is 2 and the square of 2 is 4. The smallest natural number (2) when squared
or when powered by itself (2) is 4; simply, 4 =2*2. Though 1 is smaller than 2, we
cannot quote 1, because 1 multiplied by 1, yields 1, and hence we don't see any
difference or duality or the effect of multiplication. So, 4 is the
fi
rst or the very
initial product of self-multiplication and the representative number for the species,
or for a class. So, by the word varga the classes, groups, sets, or species are meant,
and self-multiplication is implied. (It is noteworthy that in Hinduism, there are
primarily four castes or four colours/varNa. varNa means colours or spectrum of
qualities radiated from the inner space of a personality.)
The word samaShTi (quoted earlier) means varga or set (group, class), and the
word vyaShTi (quoted earlier) means an element or a member of a set (group).
Consciousness as vaayu or praaNa is the origin (oneness) of all the entities and
everything created remains connected to vaayu or praaNa. For this reason, the
number one and a half is a number that is characteristic
of vaayu or praaNa. Half= one fractionated into two or duality; 'one and a half'
represents numerically the Consciousness who is One, however, whose dualities or
dual forms are attached to itself or to Oneness. (See also below adhiardha).
samvarga (Chandogya Upanishad Chapter 4) and disappearance in the Air.
In Chandogya Upanishad vaayu and praaNa are mentioned as samvarga (a perfect
or ultimate square) because everything squarely merges in vaayu or praaNa; it is
like every drop of water disappears in the water itself. The word sam/
sama in samvarga signi
fi
es 'sameness' or 'becoming the same'.

6. Thus, both vaayu and praaNa are mentioned as samvarga in Upanishad. (Refer the
verses 4.3.1 through 4.3.4 of Chandogya Upanishad.) The
word samvarga means sam or perfect varga. All creatures, all species, and all
events in time and space merge into samvarga or vaayu. The meaning
of samvarga has been explained by the seer in Upanishad by the phrase " vayuH
(the Air/vaayu) hi (indeed) etaan sarvaan (all these) saṃvRi~Nkte (covers
perfectly/takes in it perfectly):----"vaayu takes all these in it, i.e. all these merge
in vaayu " (From verse 4.3.2 of Chandogya
Upanishad). Correspondingly praaNa is also mentioned as samvarga. (Refer to
verse 4.3.3 of Chandogya Upanishad.) In the case of vaayu the word ' saṃvRi~Nkte '
is used; it is from the root verbs vRi and vRiN (vRi~N). vrRi means ' to cover, to
embrace ', and vRiN means ' to eat, to consume '; thus the implications of these
words are 'to take in to merge with the self, or merging in the soul '. In the case
of praaNa, i.e. vaayu in every individual, the word 'svapiti' has been used, which is
from the root verb svap. svap means to 'sleep, to
dream. Etymologically, svap means sva (soul)+ ap (to achieve, to acquire). During
the state of sleep and dream, the physical senses are destroyed and everything is
'achieved in the soul'. When we dream, we dream in the light of the soul (svyam
jyoti); we don't need the physicality or the physical world to sense and feel during
a dream. (You may refer to the article in the link < https://
upanishadsinenglish.blogspot.com/2022/09/consciousness-and-sleep-dream.html
> .
During sleep, our vision goes to the Soul or Oneness; vision remains and is not
destroyed as it is perpetual; but there in sleep, the seeing is no seeing as there is
nothing different from the viewer exists so that it can be viewed; similarly, it is true
for other senses. This is 'svapiti' or getting merged in the Soul (sva). (Refer
Brihadaranyaka Upanishad Verses 4.3.23 through 4.3.31.)
Thus, it is said in Upanishad, that when we sleep (svapiti----derived from svap),
the speech, the sight, the hearing, the touch, the smell, the mind, all these go or
merge into praaNa or into the Soul. (Refer to Chandogya Upanishad verse 4.3.3.).
Also in Upanishads, it is mentioned that during dreams, whatever we experience is
made from the Soul and by the illumination of the Soul. (Refer to Chapter 4, Part 3
and Mandukya Upanishad.)
Also, it is said when the fire becomes airy or the smokes, it goes into the air
or vaayu; when the sun sets, it goes into the air or vaayu; when the moon sets, it
goes into the air or vaayu, when the water dries up it evaporates into the air

7. or vaayu. One may think that these are too simplistic examples and some absurd
statements saying that the sun or the moon disappears into the air. Actually, when
we do not see the sun in the night sky, we experience the absence of the sun in our
Consciousness, and all of us together experience it. Thus, this is the regulation of
Consciousness exercised collectively (samaShTi) on us, that makes us experience
the night sky without the sun. The knowledge that the sun is in the sky, disappears
into Consciousness and rests there as 'inactive'; it is similar to what happens to us
during sleep.
From the 'knowledge' of Universal Consciousness, we know or perceive everything
and every moment.
Conscious personalities which are visible to us as the physical sun, moon, water,
fire, and everything else, are all forms of Consciousness, and like everything else,
they also merge in the Oneness of Consciousness. (Refer to verses 4.3.1 and 4.3.2
of Chandogya Upanishad.)
vaayu (varga) and aakaasha (bhiimaa), air and space /void
The aspects of Consciousness that we experience as the sky (aakaasha) and
air (vaayu), are termed as 'ashariirii' i.e without shariira or without an appearance
or a body. (Refer to verse 8.12.2 of Chandogya Upanishad, verses 2.3.3 and 2.3.4
of Brihadaranyaka Upanishad.) In the sky or space, or what is appearing as void,
everything is there but without any form or dimension. There everything is
existing in the form of a word. Our every sense or perception is associated with a
sound or a word. Words are the expressions of Consciousness. It is the
same Consciousness everywhere, though we sometimes use the term Universal
Consciousness for bringing clarity when needed. Each such word, as the form of
Consciousness, is animated and conscious, and they are also connected and
communicative. Touch (sparsha) and communications are the properties of the
divine air or vaayu. sparsha or touch is possible when there is duality, otherwise
who will touch whom! Thus, in the air (vaayu) or praaNa, duality and oneness
coexist. So, in Brihadaranyaka Upanishad, it is stated that the deity who
fl
ows (i.e.
the lord of air or vaayu) is designated with the number one and a half (adhi-
ardha). (Refer to Brihadaranyaka Upanishad, Verses 3.9.8 and 3.9.9.) We have
explained the signi
fi
cance of ' one and a half ' earlier in this article. In the void
or aakaasha, there is no touch. The moment air or vaayu becomes active, air starts
fl
owing in the sky (aakaasha), it is the One communicating to its several forms.
So, In Brihadaranyaka Upanishad, it is stated the deity who
fl
ows is represented by

8. the number one and a half. Half is one fragmented into two or duality. Thus one
and a half is the half or the duality attached to One.
The word vaayu is from the root verb vay meaning ' to
fl
ow ' and ve meaning ' to
weave, to interweave'. Whether it is the work of the nervous system, or it is
electromagnetic communication or telepathy, they are all functions of vaayu, who
like a spider has created the universe by weaving. (Refer to Verse 1.1.7 of
Mundaka Upanishad.)
Lord shiva, the Consciousness in whom everything lies at rest, is also worshipped
as vaayu and aakaasha. Thus it is said:
ugraaya vaayu muurtayae shivaaya namaH---We submit to shiva who is ugra in the
form of vaayu.
bhiimaaya aakaasha muurtayae shivaaya namaH---We submit to shiva who
is bhiima in the form of aakaasha.
We have explained bhiima and aakaasha. We will explain ugra and vaayu.
ugra means '
fi
erce', and in the present context, it implies the one who performs
fi
ercely or immediately. In the network of vaayu held by the space
or aakaahsa, any communication is instant. Because we are not capable of
knowing things without a sequence of events, i.e. as we are used to experiencing
everything in a sequence, we don't experience this instantaneous communication.
The number 4 belongs to vaayu; we have discussed this earlier. The number 4 is
called chatur; chatur is from the word turas which means ‘immediately’. This
implies immediate or instantaneous communication that happens in vaayu.
aakaasha means aa (aatman/soul) + kaasha (shine). It is the aspect of
Consciousness who is about to become dual from Oneness or who has become
radiant to create the duality. When the duality starts, 'air' is created from the void,
and that connects the universe together in time and space. Thus void is not inane. It
is Conscious, it is full of Conscious power, that has the potential that creates the
universe.

9. aakaasha, void or sky is the shroud of the Oneness. Thus, in Brihadaranyaka
Upanishad, it is stated that aakaasha lies in entirety within the One who
is akShara. (Brihadaranyaka Upanishad Verses 3.8.7 and 3.8.8.) akShara means
the unperturbed, unchanged, universal Soul, the aspect of Universal Consciousness
who never decays (kSharaNa). kShara means an entity that is decaying or on
whom the time is acting. Like a radioactive substance decays and emits different
elements, similarly the universe or every entity, every being is emitted
from akShara and controlled (as evident as the action of time) by akShara. But
unlike a radioactive source, akShara remains akShara and does not change or
decay. akShara is shrouded by aakaasha or space, also called bhiima.
As the alphabets combine together to create meaningful words, so, the potency of
Consciousness in various forms unites to create everything. Since
Consciousness (akShara) is the potency of Consciousness, so, the conscious
personalities of alphabets are also called akShara, . The alphabets are also
called varNa-maatRikaa. varNa means alphabets and also colours,
and maatRikaa means mother.
Upanishads have described the three skies, the external sky, the internal sky, and
the third sky, or the sky within the heart. Upanishads have also mentioned that all
the skies are the same. The third sky has also been described
as dahara. dahara means da (da= divine sound or vaak who originates from the
void) +hara (the act of taking back); so dahara means the space in Consciousness
or the aspect of Consciousness where everything is taken back and withdrawn and
where everything exists in the form of words or radiance of vaak. vaak is the
mother of all words, all expressions of Consciousness. All processed words
or vaakya, or the realized universe is the materialization
of vaak Consciousness. The word dahara is also a retroversion or reverse version
of the word hRidaya meaning 'heart'. (hRidaya= hRi +da +ya >
da+hRi+ya>da+ha+Ri+ya = dahara.) Consciousness is holding the entire
realized universe by the heart.
{Notes:
(i) For the divine sound da, refer to Brihadaranyaka Upanishad, Fifth Chapter,
Second Part (Brahmin); (ii) Refer to Chandogya Upanishad Verses in Third

10. Chapter, Twelfth Part for hRidaya/heart. It may be noted that the words
fl
ow out of
the mouth while being surrounded by danta or the teeth (denticle/dentition).}
The words dyu or div meaning heaven are from the alphabet da or from vaak. We,
who are mortal, live by the support of the world which we know as different or of a
separate entity. This is not so in heaven, or in div or dyu / dyuloka; there everything
is being felt as an illumination of the Soul.
We have mentioned the potencies or different strengths of Conscious powers that
pervade space or the sky. Conscious powers mean Consciousness as consorts or
capabilities of Consciousness, whose creative potency generates the universe.
Here below, we are quoting two passages from the Upanishads:
(i) .....ayam (this) aakaasha (sky) striyaa (by the females) pUryatae (is
fi
lled).....this
sky is
fi
lled with females/consorts of Consciousness.....(Brihadaranyaka
Upanishad, extract from Verse 1.4.3.)
(ii) Richo akShare parame vyoman yasmindeva adhi vishve niShedhuH |
yastaM na veda kimRichaa karishyati ya ittadvidusta ime samaasate ||
(Shvetaashvatara Upanishad, Verse 4.8.)
Word -word meaning
Richo---Rik, Rik mantras----- the forms of Consciousness from whom the creation
is being emitted, or the Conscious personalities, who are the sources of the
expressed words or the manifested worlds
akShare --in the akShara, in the universal eternal soul
parame ---in the supreme
vyoman---voyma /
fi
rmament; vyoma = vi +om=various forms of om; om is the
fi
rst
'word' or expression behind all expressions; om /oM is also called anuj~naa
akShara. anuj~naa means 'command'; so, the alphabet (akShara) om /oM is the
form of Universal Consciousness from whose command every event is initiated.
yasmin----in whom, where

11. devaH --the deities; the self-expressing eternal personalities of Universal
Consciousness
adhi vishve niShedhuH ----adhi niShedhuH (are rested) vishve (of the universe; all)
(Rik mantras, the conscious source of words, are in the eternal soul, in the supreme
space, where the deities of the universe are rested.)
yaH--who
taM ----that
na ----do not
veda --know
kim--what
Richaa --with Rik mantras
karishyati --will do
ya --who
it--indeed
tad----that
viduH--knows
ta ime--all these --all these
samaasate ----get established, get resolved
(Those who do not know that, what they will do with Rik mantras! The one who
indeed knows, these all established in the one/get resolved in the one.)
Consolidated meaning
Rik mantras, the conscious source of words, are in the eternal soul, in the
supreme space, where the deities of the universe are rested. Those who do not

12. know these, what they will do with Rik mantras! The one who indeed knows,
these all get resolved in the one.
Space or the sky is also called vyoma. As stated above, vyoma means various states
or forms of om/ oM, the expression of Universal Consciousness before all
expressions. Thus 'vishve deva' or the deities of the universe are situated in this
space called vyoma. deva is from the root verb div meaning to shine. Each deity is
an aspect, or the personality of Universal Consciousness, self-shining and
perpetual. As an example, in the deity of
fl
owers, all the forms of
fl
owers that can
be expressed through time and space exist, and from this deity, all the
fl
owers in all
time and all space originate. In this manner, every entity belongs to a particular
space or vyoma.
This vyoma or aakaasha is there everywhere, pervading
everything. aakaasha means aa (pervading all through) + kaasha (kaash---
shining). Thus when we know this, we get embraced by aakaasha. The touch or
the feeling of aakaasha generates pleasure that drives one beyond the
physicality; it is intense pleasure, pleasure beyond the physicality. Thus, pleasure
is also called sukha = su (easily) + kha (space)--- when space becomes 'easy' or
accessible, it causes pleasure. Sorrow or pain is called duHkha. duHkha =
duH (far, away) + kha (space).
Thus there is this verse in Upanishad (Verse 6.20 of Shvetasvatara Upanishad):
yadaa charmavadaakaashaM veShTayaiShanti maanavaaH |
tadaa devamvij~naaya duHkhasyaanto bhaviShyati ||
Word-word meaning
yadaa--when
charmma vad---like the skin
aakaasham---aakaasha/sky
veShTayanti--embraced/encircled
manavaaH --the men

13. (When like skin (covering the body), the men embrace aakaash (the sky)
tada --then
devam --the deity, the shining universal personality
avij~naaya --of not knowing/due to not knowing
duHkhasya---of the suffering;
anto---end
bhaviShyati--happens
(Then the suffering due to not knowing the deva (the self-expressing universal
personality) comes to an end.)
Consolidated meaning
When like the skin (covering the body), the men embrace aakaash (the sky)
Then the suffering due to not knowing the deva (the self-expressing universal
personality) comes to an end.
Though it is the same space everywhere, the advent of the feeling of the sky or
space full of Consciousness is known as the usher of the 'inner sky' or ' antara-
aakaasha'. Many enlightened persons, could not do the usual household activities
during this stage, and many renounced their families and communities because of
the intense attraction to the inner space or the attraction of Consciousness or our
origin. The advent of space means the disappearance of physicality.
The directions (dik), and the deities in vyoma
The directives of praaNa or Consciousness by which everyone or everything rises,
everyone or everything is manifested, is called the east direction, or it is the 'east'
in praaNa or Consciousness. Though we rise in the east, though we look forward
or to the front, we always remain pointed or oriented toward the source from whom
we have originated. This looking back to the source or origin is looking toward the
west. Thus, in the doctrine, there is a term called pratyak-aatman which
means aatman, or the soul is turned westward (pratyak) or pointed westward. In

14. every entity, the same one, who is the Universal Soul (Universal Consciousness as
the Universal One), is existing as the individual Soul or pratyak-aatman.
When anything rises in us, any sense, any feeling, then everything else remains
covered or shrouded. Thus any event that occurs in our Consciousness, rises in the
east, and everything else remains covered in the west (pratyak). So, what rises in
the east, also sets down in the west, and remains there for the next rise. This setting
down is asta in Sanskrit and is related to the English word 'west'.
Whatever we desire, whatever we love to live with, it rises in the east. Whatever is
desired is called iShTa in Sanskrit, and this is the implication of the word east.
Though we get the things in the east, the origin remains obscured or covered, and
this is the implication of the west direction.
Thus, mitra (also, the sun or aaditya) is the deity belonging to the
east. mitra means friend, and this deity is a friend as we get our desired things in
this direction, and we live awake while looking forward in this direction
.
mitra also means the Consciousness who animates us or who mixes (mish/mikSh)
with us in all the three (tra) states (wakefulness, dream, sleep) of ours. So, mitra =
mi + tra = mish/mikSh (mix) + tra (thrice)——who mixes thrice
.
The mixing thrice also means, the way the Consciousness mixes with us, and
administers the measures, during the
fi
rst phase of life (praata-savaana/morning-
phase), the second phase of life (maadhyaMdina—-noon -phase or the middel
phase) and third phase (tRitiiya =savana, afternoon-phase—saayaahna/.
varuNa is the deity belonging to the west direction and varuNa is from the root
verb vRi meaning ' to conceal' or ' to cover. So, this west has everything for each of
us with which each of us is destined to live; because each such event rises from the
west to the east, the west acts like a reservoir. varuNa is also the god of the oceans
and water (refer to verse 3.9.16 of Brihadaranyaka Upanishad). Consciousness as
the ocean or water is dominating immediately over the physical world. The ocean
is called samudra because everything as an impression (mudraa) remains
embedded in this divine water. Water does not have any shape but it takes the
shape of a receptacle in which it is contained. The physical shapes, dimensions, or
the physical universe are supported and retained by this direction which is west
or pratyak and these directives from the west are active through the divine

15. water (ap) or the ocean (samudra). Repeated formation of physicality and
subsequent dissolution of physicality are actively controlled by the divine water
through pratyak dik (westward directives). Thus there is a word called kaaraNa-
vaari, which means the water (vaari) behind the cause (kaaraNa) or the creation. It
is noteworthy that we as embryos or fetuses live in the water bag and the
fi
sh-god
or matsya (
fi
sh) avataara (descent/incarnation)), is the
fi
rst descent of the god on
the earth or the
fi
rst incarnartion as per Hindu mythology.
This water or ap is existing in us as the semen from which alike or similar
offspring are created. So, this ap or the divine water is also the divinity of semen.
'The repeated' formation mentioned above also means the formation of similar
creatures or entities. From the parents, similar offspring are created. This is also
called prati (similar) ruupa (form).
(Refer to verse 3.2.13 of Brihadaranyaka Upanishad for semen (reta) and
water (ap), and verse 2.1.8 of Brihadaranyaka Upanishad for ap and pratiruupa.)
The word prati also means ' toward/against ', and
thus pratyak means prati (toward/against/corresponding) +ak/a~nch (to bend/to
incline). Thus, by this directive of praaNa or Consciousness, all prati/similar or
corresponding forms are generated; Consciousness bends or inclines in a manner
so that similar entities are created from a parent entity.
apaana is a form of praaNa or Consciousness and its action is to hold us in
physicality. apaana = ap/apa (divine water) +ana (animation, activation
of praaNa). The body and the earth are synonymous in Vedic parlance. The
function of apaaNa is best understood in the following extract from a verse of
Prashnopanishad:
pRithivyaaM yaa devataa saiShaa puruShasyaapaanamavaShtabhya-----
pRithivyaaM yaa devataa (the god/goddess who is in the earth) saa (she) eShaa
(this) puruShasya (of the entity's /of the creatures) apaanam (apaana) avaShtabhya
(arresting)----the goddess who is in the earth is arresting apaaNa in the creature or
in the entity. The gravitational
fi
eld which we observe in the physical world is due
to apaana. Another quote in Prashnopanishad says 'paayu upastheH
apaanaM' (extract from verse 3.5)-----apaana is located in annus (paayu) and
reproductive organs (upastha). It may be noted that through the annus and genitals

16. we excrete and urinate to discharge the waste to the external or the earth. Annus is
the functionary or working organ corresponding to the smell or olfactory sense.
The air that circulates through our noses (part of the olfactory system) creates
stability and holds us in the body. The sense of smell is directly connected with the
circulation of the breathing air and this circulation is connected to the diurnal
motion of the earth that leads us through the day-night (aho-
raatro) sequences. What is earth or the physical existence or the sense of our body
is subtlely the sense of smell. Reproductive organs are the seats from where
the pratiruupa or 'alike forms' are created by the act of reproduction. The annus
and reproductive organs in our body are corresponding to the earthliness or
physicality of the Universal Consciousness known as kShiti (muulaadhaara
chakra) and virility of the Universal Consciousness known as ap (svaadhiSThaana
chakra) respectively.
Thus apaana represents the direction of praaNa or Consciousness, by which
physicality and re-productivity are maintained.
The directives of praaNa or Universal Consciousness, by which our activities are
restrained and regulated, and our consequences due to our activities are determined
belong to the south; the corresponding deity or the personality of the Universal
Consciousness is yama (also known as the lord of death).
North is the direction of Consciousness, where our divinity is getting built. Each of
us also is a deity, a speci
fi
c divine individual. Thus a counterpart of every moment
of us goes to a divine repository. Whatever mortal things keep us intoxicated and
involved in physicality, becomes divine, unending, and of perpetual bliss when it
goes beyond mortality. This is nectar and also called soma, the drink of heaven.
The deity of the north is soma. soma means saha (with) umaa (divine
mother). umaa = ut (up) + maa (measure) --who dominates over the measure
of ut or what is up or above mortality.
Like this, every direction is a deity, a personality of Consciousness
or praaNa. Here time and space disappear within Consciousness.
So, in Upanishad (Brihadaranyaka Upanishad, Verse 4.2.4) it is said:
tasya praachii dik praa~nchaH praaNaaH----its (of the Consciousness), east side
(direction/propensity) is its eastward consciousness (praaNa)

17. dakShiNaa digdakShiNe praaNaaH----- its (of the Consciousness), south side
(direction/propensity) is its southward consciousness (praaNa)
pratiichii dik pratya~nchaH praaNaaH------its (of the Consciousness), west side
(direction/propensity) is its westward consciousness (praaNa)
udiichii diguda~nchaH praaNaaH------its (of the Consciousness) north
side (direction/propensity) is its northward consciousness (praaNa)
uurdhvaaH diguurdhvaaH praaNaaH-----------its (of the Consciousness) upward
side (direction/propensity) is its upward consciousness (praaNa)
avaachii digavaa~nchaH praaNaaH------its (of the Consciousness) downward
side (direction/propensity) is its downward consciousness (praaNa)
sarvaa dishaH sarve praaNaaH-----------its (of the Consciousness) all
sides (directions/propensity) are its consciousness (praaNa) in all the ways.
So, praaNa itself is all the directions. All the directions merge with praaNa in a
particular direction and that direction is called up or uurdhva.
When praaNa is seen in uurdhva (up), the rest of the directions together are
called adhas (down).
Ear, listening, directions and space.
As the words are embedded in the space (vyoma/aakaasha), so also the listening.
Whatever we speak, we listen to it; whatever the Consciousness creates,
Consciousness feels or knows it. Again, listening means 'direction' or dik. In
Upanishad, listening and the sense of direction means the same thing
.
Whenever we listen to something, i.e. whenever we feel or sense something, we
get oriented in our inner space. What is a de
fi
ned area or domain, a con
fi
ned space
or a con
fi
ned/limited sense (desha), it originates from directions (dik). There are no
dimensions in dik. There is no end to the count of directions. There is no end to the
varieties of dimensional expressions that can originate from a speci
fi
c
direction. We have explained dik or directions; they are the inclinations or
propensities of Consciousness. They are in
fi
nite. Every time-space is created
from dik. A
fl
ower is a time-space, i.e. it exists in a speci
fi
c form and exhibits the
passage through time, i.e. it blooms, it stays, and then dries and
perishes. Similarly, when I sense a
fl
ower, it is a speci
fi
c form of my sense or

18. knowledge or Consciousness, and it stays in me and then disappears. Both the
fl
owers in the external or in my Consciousness, have the origin called 'direction of
fl
ower' or the direction in Universal Consciousness, from what all the
fl
owers in all
the time and all the space are manifested.
Where, in Consciousness, all the hearing or the act of listening
fi
nds its way, it is
called shrotra or the ear. The organ ear is a physical form of it. The ear is also
called karNa in Sanskrit and is from the word koNa which means cone or angle or
orientation. The English word corner is related to karNa.
Direction is called 'endless' in Upanishad. (Refer to verse 4.1.5 of Brihadaranyaka
Upanishad). Thus it is said, the ear (shrotra) is a dimension (aayatana) of
Universal Consciousness, supported by the sky (aakaasha) or it lies in the sky or
space. Thus the space is not inane. All directions, all the propensities of Universal
Consciousness, are existing as the space or sky. The void is a state where the
directions are in equilibrium. This is also called smaana in
Upanishad. samaana means aakaasha or the sky. (Refer Prashnopanishad, Verse
3.8.) samaana = sama (same) +ana (praaNa, direction); there is no speci
fi
c
direction in void or space, there the inclinations are in equilibrium. Also, it is said
that this aspect of Consciousness is to be worshipped or followed as dik or
direction which is 'na antam' or without end. (Refer to verse 4.1.5 of
Brihadaranyaka Upanishad).
Trinity of Consciousness and bhiimaa-kaalii.
Beyond dik, exists kaala. vargabhiimaa is also known as bhiimaa-kaalii. kaalii is
the power or consort of kaalaa. What is kaamaa (desire) in veda (Veda), it
is kaala in tantra (Tantra). Though generally, kaala means time,
however, kaala actually means kaama, or the desire of Consciousness to create or
multiply. It is told in veda or Upanishad, that the in the beginning Consciousness
wanted to become many------tad (it) aiksHata (desired) bahu (many) syaaM (be
me) prajaayeyeti (generate myself).....it (Consciousness) desired 'let me be many,
let me generate myself'' (Chandogya. Upanishad Verse 6.2.3). The action of desire
is re
fl
ected in the changes or perceived as the passage of time. So, this kaala is
behind the dik or inclinations.

19. Thus, the trinity of Consciousness is kaala, dik, desha. These are Tantric terms.
The corresponding Vedic terms are vaak, praaNa,
mana(s) respectively, alternatively teja(s), jala, anna respectively.
The temple of goddess varga-bhiimaa
The sanctum-sanctorum of the temple is lofty, much above the ground. This
elevated temple signi
fi
es that the goddess is the aspect of the Universal
Consciousness who is above the physicality, who is the conscious form
of aakaasha or the sky, and vaayu or the air. Scholars say that the temple
construction is in
fl
uenced by Buddhist culture and we are not denying it. But we
must remember the fact that Consciousness leaves its particular impressions
everywhere.
Goddess varga-bhiimaa the seat of shakti
This temple is considered as one of the shakti piiTha or the seat of Consciousness
as the mother goddess. It is said that the left ankle of satii, the consort of
lord shiva, fell when lord viShNu fragmented the dead body of satii in several parts
by his spinning celestial discus named sudarshana chakra; this is as per the
mythology.
shiva is the supreme soul or Consciousness in whom everything lies at rest. It is
from the root verb shii meaning 'to lie down, to rest '. His consort is satii. satii is
from the root word sat which is derived from the root verb ' as ' meaning ' to exist’.
(The English word 'exist' is the same as the Sanskrit word 'asti' derived from the
root verb ' as ' .) Whatever is existing is satya or the truth or the realization of
Consciousness in Consciousness, or the materialization of Consciousness, and it is
materialized by the power of Consciousness called satii. So, this is the dead body
of the goddess satii, which is the mortal and physical universe. Every part of the
body has significance in Consciousness and its location is identified with each of
the 51 different sites of the Indian subcontinent. This was classified by the sages
with respect to the Indian subcontinent, but any other place also can also be
classified in a similar manner.
This manifestation of the realized universe is also called the 'wheel of time and
vision, or sudarshana chakra' of the god viShNu. It is also stated in Upanishad, that
the sense of vision is the essence of the sense of truth or reality. (Refer to

20. Brihadaranyaka Upanishad Verse 2.3.4.-----the entity in the right eye!) From the
vision of Universal consciousness, the visible, perceptible universe as well as the
cycle of time or motion are emerging. The word viShNu is from the root
verb viSh (to pervade) and uuShmaa (the warmth of Consciousness). viShNu is the
personality of Consciousness who has entered every entity, every being, and is
keeping them warm or conscious. As mentioned before, from Universal
Consciousness, the creation of the visible universe, and its changes (motion/action
of time) are happening, and this is the wheel or sudarshana chakra of viShNu.
sudarshana = su (beautiful) + darshana (vision); chakra = wheel that is
rotating( cycling time). This is why in Rik Veda, viShNu is celebrated for his
eye (the vision that makes the universe realized) and foot (motion or time). A very
direct example of this is the sun in the external sky who is the direct source of our
time (day&night, seasons) and vision (light).
River ruupa-naaryaNa
fl
ows by the side of the temple. ruupa means visual forms,
and naaraayaNa is another name of vishNu. (naraayaNa =nara + ayana; nara
= anything that is moving or animated; ayana =motion; naraayaNa = who has
kept everyone conscious or animated.)
The left ankle of the goddess
We have mentioned earlier that the left ankle of satii fell at the site where the
temple of the goddess varga-bhiimaa is located. The left ankle of Universal
Consciousness is divinely embedded in this shrine. The left ankle means the
regulation of Consciousness that acts on the movement toward the left
direction. The left, which is the reverse of the right direction, is called vaama in
Sanskrit. The word vaama also means ' beautiful ' and vaamaa means 'a beautiful
female '. Right is the direction in which we discharge the work and the realization
of activities take place. (Refer to verse 2.3.4 of Brihadaranyaka Upanishad,
mentioned above, regarding the entity in the right eye and the truth or
realization.) Our work is regulated by the right directives of Consciousness. Right
is the direction where the activities follow the laws of cause (karma, work) and
effect (fala, consequence, result). We evolve as a result of karma (our activities in
Consciousness) and the consequent transformation of ourselves (fala). The state of
attainment (siddhi) or the domain that belongs to the left direction does not care for
the logical sequence of cause and effect. Our transformed states into divinity rest
on the left side or held in the leftward propensities of praaNa or Consciousness.

21. In Chandogya Upanishad (refer to verse 4.15.1 and the subsequent ones), it is said
that the Soul is located in the eye. The eye is called akShi, i.e. which is the axis or
axel of Consciousness and the corresponding circulation is generating the universe
in time and space. It is said that the entity or the personality in the eye is
called saMyadvaama. saMyadvaama means the one to whom everything that
is vaama or beautiful is attached (saMyata); everything that is beyond mortality is
attached; one cannot be here with the mortality. Thus it is said in verse 4.15.2 of
Chandogya Upanishad, "etaM saMyadvaama ityaachakShata etaM hi sarvaaNi
vaamaanyabhisaMyanti----etaM (he) (is) saMyadvaama (saMyadvaama) iti
( as ) aachakShata (regraded), etaM hi (indeed in him) sarvaaNi (all) vaamaani
(beautiful) abhisaMyanti (goes)----He is regarded as saMyadvaama, all that is
beautiful (divine) goes indeed in him.
Verse 4.15.3 of Chandogya Upanishad says that the entity in the eye or vision who
is the Soul is also vaamanii. The word vaamanii is of the female gender and the
consort of saMyadvaama. It is said that she is called vaamanii because 'sarvaaNi
(all) vaamani (beautiful/divine) nayati (leads /brings) '---- she brings all that is
divine/ beautiful.
The beauty that is beyond physicality or mortality is endless. This describes the
beautiful goddess! Where there is no con
fi
nement, no barrier, where the physicality
has disappeared in the directions or in the gestures of the Universal consciousness,
there we see the goddesses of unparalleled beauty, who is beyond the vision.
The above knowledge of saMyadvaama is the foundation of vaamaachaara (the
practice of the left) narrated in the doctrines of Tantra (tantra).
It is interesting to note that Tantra also teaches ' the practice of the right '. It is
called dakShiNachaara.
Right is called dakShiNa, and the associated word dakSha means ' dexterous or
skilled '. It may be noted that the father of satii and who is the father-in-law
of shiva was called dakSha. The practice of right or dakShiNachaara is the
practice of Consciousness and in this domain, we perceive the right, logical,
perceptible universe which we call the reality or sattya, generated from satii.

22. The prince Bhima (bhiima) of Mahabharata
Every physical thing is an expression of divinity, be it a person, be it a weapon, or
be it a grain of dust. This knowledge of divinity was prevalent in ancient societies;
so they used to look at the world in a different manner, they used to name things in
a different way, and their description of an event would include the happenings in
divinity in addition to the physical happenings.
Bhima or bhiima was the second son of the queen Kunti (kuntii). He was born of
Kunti by the divine touch of vaayu. Bhima was famous for his vehemence and
boldness; he was also a great cook and an avid eater. Both the divinities,
i.e. bhiima or aakaasha and vaayu (varga) are associated with Bhima. He was a
formidable warrior and his main weapon was a mace which is called gadaa in
Sanskrit. The word gadaa is from the root verb gad meaning ' to speak, to
articulate, to thunder '; and the word gadya means ' a phrase or a sentence. So, the
personality, who is Bhima/bhiima, who had the divine strength by the in
fl
uence of
Consciousness as vaayu and aakaasha, possessed mace (gadaa) as a
weapon. Everything is made and broken by words or by the expressions of
Consciousness. If we listen to certain words we may break into a
fi
t of laughter,
and some other words may lead us into a frenzy of rage. Such is the power of
words. The words are articulated in the larynx (voice box) located in our neck. If
you see the image of the larynx, it will appear like a mace or a cudgel as can be
seen in the below image (refer to < https://edurev.in/question/1680065/Sketch-
larynx-and-explain-its-function-> ).

23. A brass mace
vRikodara
One of the names of bhiima is vRikodara. vRikodara = vRika +udara. The
word vRika is from the root verb vRik. vRik means ' to take, to seize '. udara means
'stomach'. When we eat anything, its subtle parts become non-physical and like the
spokes (ara) of a wheel converging to the centre, these subtle parts of the food
merge into praaNa. These make the shining colours or hues in the inner sky when
we consume the foods. This lifting (ut) of the subtle entities converging like the
spokes (ara) of a wheel, in praaNa is the reason that stomach is called udara = ut
+ ara----from where foods in subtle entities merge to praaNa. So, the one who
consumes or takes (vRik) everything like this, or who is aware of this is known
as vRik-udara= vRikodara. In Prashopanashad it is said that praaNa brings the
foods into the inner sky, and then the seven hues are formed; this aspect
of praaNa is called samaana.

24. So, bhiima, who was born from the divinities of space and air, who was an avid
eater, was called vRikodara.
Notes:
1. It may be noted that the root verbs vrik and vriN mentioned in this article in
connection with the word vRikodara and samvarga respectively, convey similar
meanings and sound similar.
2. Reference from Prashnopanishad---- " madhey tu samaanaH---samaana is in the
middle; esha hii etad hutam annam smaM nayati---indeed it brings the offered
foods into sameness; tasmaad etaaH saptaH archiSho bhavanti---from that these
seven hues form". (Extract from Prashonapanishad Verse 3.5.)
A hymn on the goddess varga-bhiimaa and the deities of the universe
We have described the goddess as vaamaa who is the most divinely beautiful.
We are quoting below a hymn from Kathopanishad. It says that the Consciousness
who is vaamana (or vaamaa), is amidst the upward (uurdhva) Conscious streams
of praaNa, and westward (pratyak) streams of apaana. Amidst such streams
of praaNa and apaana, Consciousness remains as vaamana or vaama and is being
worshipped by the deities of the universe. You will recall that we have explained
the signi
fi
cance of the directions above, including upward
direction (uurdhva), downward direction (adhas), and westward
direction (pratyak). We think that in the below-quoted verse, by the
word pratyak, both westward (the direction of apaana) as well as
downward (adhas, the rest of all directions other than uurdhva) have been implied.
Kathopanishad, Verse 2.2.3.
uurdhvaM praaNamunnayatyapaanaM pratyagasyati |
madhye vaamanamaasiinaM vishve devaa upaasate ||
Meaning
uurdhvaM praaNam unnayati-----driving praaNa upward
apaanaM pratyak asyati-----casting apaana downward
madhye vaamanam aasiinaM -----vamaana is seated in the middle

25. vishve devaa upaasate----being worshipped by the deities of the universe!
(Consciousness) is driving praaNa upward, and casting apaana downward.
(Consciousness as) vaamana is seated in the middle, and being worshipped by the
deities of the universe.
vaamana also means dwarf, in addition to beautiful. In Upanishads, the Soul has
been described as just as much as the size of a thumb (a~NguShTha maatraH
puruṣSho) and is perceived always within the heart of creatures. (Refer to
Kathopanishad, verse 2.3.17.). vaamana or the dwarf means the one in whom the
dimensions and the physicality have shrunk. Thus the lord viShNu as vaamana
covered the three spaces or the dimensions, i.e. the physical space, inner space
(antariikSha) and divinity (dyu) in his three steps.
Consciousness has been mentioned as ‘praadeshamaatra’ i.e. praa (before)-desha
(space with dimensions) maatra (measure)——who is before the ‘space with
dimensions’ or from whom the dimensions originate and whose measure is the
dimensions. Consciousness has also been termed as abhivimaana—-abhi (toward)-
vi (without)-maana (measures)—-who is oriented towards the domain where things
are beyond the measurement. (Refer to Chandogya Upanishad, Verse 5.18.1.)
Consciousness is also called tryambaka or embraced by three (tri) forms
of shakti or consorts of Consciousness. These three aspects of Consciousness as
its own powers or consorts are called ambaa, ambikaa, ambaalikaa.
ambaa is also known as 'mother'. ambaa means am + baa or am +baak. am =
teja (tad ejati---it is vibrating), or the radiant Consciousness who is maa or the
mother or the one who provides 'measure' to everything. Consciousness is vaak as
well as baak. In its unrestricted form, it is ‘va’; va is semi-vowel. Consciousness
restricts itself and becomes limited by naama (de
fi
nition) and ruupa (dimension) to
create the tangible universe, and then it is the consonant ‘ba’. Consciousness from
whom we are created, who is our mother is ambaa
.
ambikaa is also known as the wife' or 'consort or shakti'. ambikaa = am (Conscious
power, teja) + vaahika+a= the one who is the Conscious power in every part of
us. vaahika = carrier. After we are created as a separate entity, Consciousness
becomes our own power like faculties of vision, touch etc. There is another
implication of the word vaahikaa or carrier, as mentioned above. As a female
carries the sperm of a male and reproduces, similarly Consciousness as vaak
carries Consciousness as ‘seeds’ to multiply itself into many.

26. ambaalikaa = am + vaalikaa (daughter)----Consciousness as our own power is
coming out from us, emanating from us as our words or conscious activities. Each
such expression of Consciousness is a speci
fi
c form of Consciousness and is
known as kanya (a small girl or daughter) or ambaalikaa. The One who is
controlling the entire universe, the same one is existing in us as the one who is
very meek, very tender, and very much committed and we are using the one as our
own faculties; this makes us feel that we have full control over our faculties like
hearing, seeing, touching, working etc. When we know our conscious form, we
are empowered by Consciousness to multiply ourselves in many forms like
Universal Consciousness; our every activity is then experienced by us as the
formation of our Soul, and every such formation is kanya or ambalikaa or vaak as
a little girl.
The space that dominates the 'in and out' or the inner and external space is
called dahara-aakasha, and also antara-hRidaya-aakaasha (sky within the cave of
the heart). This space belongs to ambaa.
The inner space, also called antara-aakaasha, belongs to ambikaa.
The external space belongs to ambaalikaa. Consciousness or vaak has become the
physical universe. The Conscious words have materialized as the matter in the
ultimate objective of realization! ambaalikaa or the daughter is also known
as kanya, meaning who is kan or who shines and who is kaNaa or the particles i.e.
the grains that have made the universe.
Consciousness has embraced (varaNa, vara) Consciousness in these three forms
as ambaa, ambikaa, ambaalikaa. Thus Consciousness is also
called ambara meaning a shroud as well as space. The eternal soul shivaa, is
called tryambaka or embraced by three (tri) ambak i.e. by ambaa,
ambikaa, and ambaalikaa. So, this is space or traymbaka.
{This article is written following the teachings of the great seers Shri.BijoyKrishna
Chattopadhyaya (1875-1945) and his principal disciple Shri. Tridibnath
Bandyopadhyaya (1923-1994.)
}