This is an attempt to publish a series of articles to establish how the seamlessly unified universe has been experienced by the ancient seers and how elegantly the experiences are worded in the hymns of the Vedas.

1. Hymns of the Vedas and the Unified Universe. (Part-1)
Physicality and divinity.
Everything we know in the physical world has a divine aspect. As we know more and more that
everything is made of Consciousness and the source of everything is Universal consciousness, the
divinity starts revealing. We have explained in our previous publications that Consciousness in us is the
'knowledge or sense'. All that we 'know' are felt by us as our world and ourselves. Thus everything is
made of Consciousness and made by Consciousness. We live in our world of ‘sense’ or ‘knowledge’. We
can never go beyond this. From the Universal Consciousness every this is happening, everything is
created. Consciousness is 'knowing' and in knowledge everything is created. So we are also forms of
knowledge of Universal Consciousness or we are created in the 'knowledge' of Universal Consciousness.
We have also clarified that for Universal Consciousness, 'knowing' means (i) 'to become' and (ii) 'to feel
or know what Consciousness has become (i.e. to feel or know the creation)'. The same process in us is
continuously happening (and it has to be as we are also part of Universal Consciousness) in the form of
speaking (to become) and listening (to feel). We hear every word that we speak. Like the rays are
continuously emitting from the sun, we are continuously emitting from our source as 'words'. Every
word is a defined form of Consciousness. Because of overwhelming 'feeling' of physicality (which is also
a state in Consciousness) we always identify ourselves with the body (or earth) and unaware of our
conscious dynamic entity.
In Universal Consciousness, two things are created, macro and micro. Thus each of us lives in individual
world of our 'knowledge or sense' which is the micro-world. Each such individual world or micro world
is connected to the macro world or to the divinity. In the text this has been termed as 'anubhUti'
/'avidyaa'/vinaasha( micro/internal) and 'sambhUti'/ 'vidyaa'(external).
Thus from the 'words' everything is created. This aspect of Consciousness is called 'vaak'.
Knowing the 'Knower'.
The modern scholars and scientists think Consciousness as something different from them; it is an
object of research. Unless we recognize ourselves as a part of Consciousness and unless we recognize
that our 'knowing' or ‘sense’ is a part of action by Consciousness and behave accordingly, we will
remain away from the Consciousness and we will continue to exist as a 'separate knower'. This
knowledge was very obvious for the ancient seers who knew that 'merging' or 'identifying oneself with
the Universal Consciousness' is the only way to go back to the source. Thus these are some of the
relevant quotes from the Upanishads (Vedas).
(i) vij~naataram(The One who knows or the One who is 'Knower in everyone) ore keno(how)
vijanIat(will you know)---how will you know the One who is the 'Knower in everyone'.(Brihadaranyaka
Upanishad, Fourth Chapter, yaaj~navalka 's teaching to his wife maitreyI.
(ii) yat(who) chakShuShaa(by the eyes) na pashyati (cannot be seen) yana(by whom) chakShungShi (the
eyes see) tadeva(he is the) brahma(the Creator/Source) twam vidhi(you know) na idam(not like this)
yat idam (the way of 'it is' )upasate(followed or worshipped).) The one who cannot be seen by the

2. eyes, but by whom the eyes see, know the one as the Creator/Origin; not like this that 'it is god' { i.e. as
an object of knowing}. (Kena Upanishada, First Chapter).
(i) naaham (I don't) mannye(think) suvedeti(I know well) no na vedeti (I don't think that I don't know)
veda cha (not that I know too);
I don't think that I know well, I don't think that I don't know, not that I know too;a
yah(who) nah(among us) tat veda(knows that), tat veda(knows that as) no na vedeti(not that I don't
know) veda cha(not that I know). (Kena Upanishada, second chapter)
among us who knows (that), he knows that as 'not that I don't know and not that I know';
avij~naatam (not known) vijanatam (among those who think that they know) vij~naatam(known)
avijanatam(to those who does not 'know').
Not known to those who think that they know and known to those who are not (separate) knower.( Kena
Upanishada, second chapter).
-----------------------------------------------------------------------------------------------------------------------------------------The steps from Physicality to Eternity.
The first chapter of Chandogya(Chaandogya) Upanishad (upaniShada) has described how the entire
universe is established in the Consciousness and described the eight strata, from the stark physicality
(bhUta) to the immeasurable Consciousness (udGItha). The Upanishad has described how Consciousness
has extended to the physicality in step by step. Briefly it is as described below.
First, second and third stratum
(i) bhuta(creatures/objects), (ii) pRithivI (earth) and (iii) ap(water). (Chandogya Upanishada, First
Chapter). (a) The sap or essence of these physical objects is the earth (aeSham bhUtanam pRithivI
rasah). Any physical object or anything that is already created is called ‘bhUta’. ‘bhUta’ also means past.
This means that the action (creation) has already happened and desire behind the action is realized.
(This is similar to the electricity getting earth or circuit getting completed.)
pRithivI means the earth. It is connected with the word ‘pRithak’ means ‘different from each other or
separated’. pRithivI means that aspect of Consciousness by which Consciousness creates and maintains
separate entity. The desire of Consciousness for separation, differentiation has the ultimate realization
in the physical world with separated entity or individual.
So, from the physicality or (i) bhuTa we know the earth or (ii) pRithivI. In the core of the objects or
physicality is existing 'earth'. The 'earth' or 'pRithivI' does not mean only the planet where we live. It is
that power or aspect of Universal Consciousness by which the creation exists with defined boundary or
identity for every individual.
(b) The sap or the essence of the earth is the water. (pRithivyah apah rasah)

3. Water, ap
Water is called 'ap' and is related to the word 'aapti' meaning 'achieving anything with satisfaction'.
Water or 'aqua' is the plane where everything is ‘acquired’ and all desires fulfilled, all thirsts quenched,
all stigma of 'not having' is cleansed. What is seen or perceived in physicality as separated and isolated,
they all in 'water' are dissolved into the 'satisfaction' of ‘acquirement or achievement of Consciousness'.
We all are already acquired by ‘Consciousness’; we are the definition or achievement of undefined,
immeasurable Consciousness. This water is also known as 'kaaraNa (cause)baari (water)' or the cause
behind all the effects'.
Thus of the divine water it is told:
apah (water) aebah (only) idam (this) agre(before) asuh (existed); apah (water) satyam (aspect of the
universal consciousness who becomes what is true or what is realized or what can be seen or felt),
satyam (from the truth is created) brahma (who is growing, who is expanding), brahma (from the one
who is growing is created ) prajaapatim (the one who dominates over the created ----prajaapati=
prajaa + pati; prajaa= who are duly created; pati--lord or who rules ), prajaapatih (prajaapati created
the) devam (deities, the revealing centres or revealing personalities of the Consciousness, each of
whom represents a speciality or special ingredient of the creation by which the universe is
created.)(Brihadaranyaka Fifth Chapter, Fifth Brahmin, First hymn)
At first, before anything existed, there was only water (aspect of Consciousness where everything exists
'as achieved' or 'as acquired' in the oneness of Consciousness; all formed things, beings exist as dissolved
in this 'water of satisfaction of achieving all'). From the truth or realization (from the personality of
Consciousness called Truth) is created the brahma (the one who is growing or expanding). From brahma
is created prajaapati (one who controls the process of creation; the lord of the creatures).From
prajaapati is created all the deities ((deities are the revealing or creative personalities of the
Consciousness each of whom represents an aspect or ingredient of creation; like the deity of vision is
existing as vision in all the creatures and is all aspects of vision including all kind of views that can exist
and all kind of eyes that can exist).
The above two (earth and water) states of consciousness in us as location are the two 'chakra' s or
centres called 'mUlaadhaara' (the centre of physicality) and ' svaadhiShThaana ' ( the centre of 'ap' or
water). mUlaadhaara is at the end of the spine and svaadhiShThaana is above mUlaadhaara and is the
centre which controls the formation of 'sperms' and 'eggs' in us and is the centre for reproduction.
The deity of creation and re-production
prajaapati , brahmaa, kmanDulu
The deity of creation, prajaapati (who is also called brahmaa= brahma(n)+aa=who is created from
brahman the growing / expanding Consciousness) holds a small kettle called kamaNDalu that sprinkles
water of life. In a way it resembles the male reproductive organ consisting of the penis and the scrotum.
Below is a picture of a kamaNDalu. This is svaadhiShThaana chakra, the physical location of this chakra
or centre is around the navel in the lower belly.

4. KAMANDALU
Thus there is this hymn in prashNoponishad addressing praaNa (the active Consciousness flowing as life
in everyone, eternal life )------prajaapatih (as prajaapati or as lord of the creatures) charasi(you are
active) garve( in the womb) tvameva (no one else but you) prati jaayase (take birth as a replica or
representing the parents or the origin.)
As prajaapati (as lord of the creature) you are active in the womb; no one else but you take birth as a
replica (representation of the parents or the origin).
There is this quotation from Aiteriya Upansihad while describing the creation of the units from the
Universal Consciousness: aapo (water) reto( as semen) y (by becoming) shishnam (in the genital)
praavishan (entered)---- water (from the Universal Consciousness) entered the genital of the (unit) as
the semen.(Aitareya Upanishada, First Chapter, Second part, Fourth hymn).
Plane of re-production. Demons madhu and kaiTabha
Water is the platform for 'birth' and 're-birth'. It is for this reason water is also called ‘kaaraNa vaari’ or
the ‘water which is the cause behind all creature or creation’. It is for this reason as long as we will be
under the influence of ‘water’, the compulsory re-birth or ‘compulsory return’ is going to happen. If
someone knows this aspect of water, the one rises above (compulsory) re-birth (or re-death). Thus it is
said 'apa (by water) punarmRityum(recurring death) jayati(wins)' (by the water one wins or eliminates
the recurring death).(Brihadaranyaka Upanishada, First Chapter, Second Brahmin, Seventh hymn).
Re-productive water and Demons madhu and kaiTabha
It is for this reason in the mythology it is stated that ‘viShNu killed the demons madhu and kaiTabha at a
place where the earth is not flooded with water’. madhu means honey or sweetness. We are stuck by
the sweetness whatever we get or enjoy in the life and don’t feel the urge to look at the source from
where all sweetness is coming. This is the dominance of the asura (demon) named madhu. Similarly the
word ‘kaiTabha’ is originating from the word ‘kITa’ meaning insect or which is small and insignificant.
Stuck to the sweetness whatever we get, we have become confined into those and have forgotten our
‘unbound’ self or source. We are confined within our body and by the limitation of knowledge. This is
the dominance of the demon kaiTabha. viShNu the all-pervading Consciousness, who rests in the water,
destroyed the two demons (at their own request!) laying them on his thigh where there was no water!
Thus the demons were destroyed forever. They cannot relapse.
Fourth and fifth stratum--oShadhi and puruSha Then the next two steps after the physicality and the
water is 'oShadhi' and 'puruSha'.
The sap of the water is 'oShadhi'. oShadhi=oSh (radiance, heat) + dhi (holding). It holds the life or the
glow that represents you. The radiation of Consciousness which emanates from the divinity to create is

5. called the 'sun'. It is like the rays bending and taking shapes due to refraction. Thus Upanishads have
said about the sun (aditya):
asou (that) vaa adityo(sun) deva(deities') madhu(honey)
That Sun is the honey of the deities
tasya(his) doureva(divinity or divine stream) tIrashchIn(bent or refracted) vansha (genealogy)
The divinity is his bent genealogy / stem! (Chandogya Upanishad, Third Chapter, First part, First hymn ).
Any creation happens from desire, from heat. This burning, desiring Consciousness radiates.
Consciousness splits to become duality. Thus 'second person' or duality is created. Thus the unit of time
is 'second'. As Consciousness creates, Consciousness feels and holds every creation. Where the creation
is being held to grow and mature is perceived as lunar radiation. It is the plane where the seed of all
creatures exist. From the lunar centre the regulation for every creature originates; how life will flow,
how life will wax and wane. 'oShadhi' acts as conduits to this regulated flow. This is the flow of Life, flow
of Universal Consciousness. The Creator is flowing as the life as praaNa to drive the creation back to the
Creator. This appears as evolution for every creature.
The formation or creation when happens, the refraction transforms into reflection. Reflection is always
associated with absorption. A portion is absorbed and a portion is reflected; in this process the glow or
the illumined form of the creation is also formed. Consciousness is absorbed in you as you and also is
reflecting from you as your glow. This aspect of Consciousness is the lunar aspect.
Thus, these activities of Universal Consciousness reveal as the physical suns and the physical moons
controlling the physical earths.
This lunar aspect is known as 'soma' and the lunar centre or sphere is called 'soma maNDala'.
The activity or control of Consciousness gives us the stability, retains our glow of life. The power or the
aspect by which Consciousness or soma is holding us is called oShadhi and also it acts as the conduit of
flow of the regulation of ‘soma’. oShadhi mixes the ingredients of 'soma' or 'life sap' in every creature in
specific ways. The vegetation, plantation what we see in the physical world are the revelation of
'oShadhi' in physicality.
It is that aspect of Consciousness when the Consciousness is shining, desiring and condescending to
become 'water'. As 'water', the Consciousness has achieved everything what Consciousness desires.
Here (in water form) the discrete entities are created but they are not separated. They are dissolved in
water as the acquirement of Consciousness.
The lunar aspect or moon represents the 'reflection' of Consciousness. The act of soma in the physical
world seen as the effect of moon on the water and plantation and control of secretions in our body. The
sap, the juice flowing through the plantation is regulated by the lunar field. Similarly it regulates the
secretion of glands in the living beings. How life will be active in you, how it will flow in you, how it will
regulate your happenings are controlled through 'oShadhi'. You are controlled by the lunar field and this
control is channeled in 'you' by 'oShadhi'. As the body and earth are analogous, so are the vegetation

6. and the body hairs. Body hairs called 'loma' or 'loman' and this word also coveys the sense of flow.
anuloma means forward flow or flow toward an event desired. pratiloma means flow that winds up or
reverse flow or flow against. These two flows are connected to waxing and waning of soma. The hairs on
the body are indicating the flow of 'soma', the flow of reflective Consciousness in whom we can see or
find ourselves, the flow of sap or life; similarly the plants represent the underlying flow of life by which
the plants stem out of the soil. Body hairs are related to the secretion of glands and the touch senses.
The flow of life or the flow of air is felt as touch. The core of touch is the sense of duality. Thus the skin is
studded with hair. It has been told that 'lomani varhi'---the hair on the body is the seat made of sacred
grass (called kusha) for the deities of the universe. They sit on the 'soma' flowing in us. Unless there is a
source and a destination, there cannot be flow. Flowing means 'revealing duality' or 'connecting to
duality'. The flowing life called air or vaayu is thus termed as 1-1/2 (One and one-half) because One
simultaneously becomes two and also remains One. Air is the 'touch' in the external plane.
The sap or essence of 'oShadhi' is puruSha. puruSha means 'who is living in a separated abode (pura) or
dimension'. puruSha means units or micro souls created out of the Universal Soul or Universal One. The
word can be etymologically analyzed as following: puruSha = pura + Sha. The word 'pura' means
dimension or abode. The alphabet , 'Sha' is the cerebral class of the alphabets and represents 'creation
by dissection or splitting'. The alphabet in Sanskrit (Devnagri) is pictorially like this :
ष.
The
straight line bisecting the upper part of the alphabet in two sections represents the dissecting aspect of
Consciousness represented by 'Sha'
(ष).
So puruSha means the one who is dissected and placed in
a dimension or in a body. Thus every fragment of Universal Consciousness is a 'puruSha'. Every fragment
of Universal Consciousness is also Universal Consciousness.
The Universal Consciousness as puruSha is the immutable soul in us. puruSha is in the core and covered
by the wave of life or praaNa. The immutable part of Consciousness and active part together make
every creation. The Consciousness is active as praaNa or Life force and all changes are happening as a
result of the activity; in the core or at the background Consciousness is still, or exists in immutable form.
This is called immutable soul or anu-aatman or pratyak-aatman and assertion of the soul is felt as ‘self’.
The immutable aspect of the Universal Consciousness in every individual is called or named as anuaatman or pratyak-aatman. It is the same soul, same consciousness described by different names as
per the context.
So, beyond oShadhi , puruSha is found. Another meaning of puruSha as stated in Upanishada is that the
one who burnt all the sins(dualities) in the beginning itself.(See below.)
UShmaa(warmth), oShadhi (herbs), OShadha(medicine) The word UShmaa (
) means the
'warmth of life' or warmth of praaNa. oShadhi regulates the 'UShmaa' in us. The word 'OShadha'
(pronounced as 'oushadha') means medicine or medicine from herbs. The medicine works within us
regulating the flow of sap or flow of UShmaa / life in us. Wherever the flow is disturbed,
OShadha/medicine restores it to normalcy and thus healing a disease. The words UShmaa, oShadhi,
OShadha, are all from the root word 'uSh' which means to burn. One of the meanings of the word
puruSha is who pUrva(before, at first) + uSh(burn)---who burnt all the sins at the first instance.

7. (Brihadaranyaka Upanishad, First chapter, Fourth Brahmin, First hymn). Thus the divine medicine
(OShadha), the warmth of the eternal life, burns all the diseases, all the sins, all the scars due to seeing
only duality, for knowing everything as different from the self or soul, for not seeing the Universal
Oneness/Consciousness in everything.
The external or physical world is like the back side of a person. Looking at the back you cannot make an
active eye contact or full-fledged conscious exchange of feelings as we do with the eye contacts and
facial expressions. Similar is the physical world; it is the back side of the Conscious World or
Consciousness. (paranchi khani vyatRinat svyambhU tasmat parang pashyati na antaratman----the
creator created the creation outwardly, so they (the creatures) tend to see the outside and not the soul
inside-----Katha Upanishada, Second Chapter, First part {vallI), First hymn).
Sixth stratum--- vaak
The essence or the sap of 'puruSha' is 'vaak'.
Any sound is ‘vaak’. ya kashcha (whatever it is) shavda (sound) vaagaiva sa (she is vaak)----whatever
may be the sound it (she) is vaak! ‘vaak’ is the Consciousness whose expression is everything. So,
correspondingly everything we can address by ‘vaakya’ or word. vaakya means ‘vaak’ processed, or a
processed or defined word or sound. Thus everything has a definition or name (naama).
Splitting One into many is a property of Consciousness. This split happens by words or the ability of
Consciousness called 'vaak'. This universe or anything is formation of Consciousness or words of
Consciousness.
vaak, praaNa, earth and the fire
‘vaak’ is the faculty (chiti shakti ) of Universal Consciousness by which Consciousness splits as duality
and by which Consciousness dissolves duality in Oneness. There is no difference between Consciousness
and ‘shakti vaak’. Faculty of Consciousness is Consciousness. Every form of Consciousness has a dressing
of ‘word’. A formed, defined word is called ‘vaakya’. Consciousness is everything and becomes every
defined form as ‘vaak’ provides a ‘dress’ to the Consciousness or captures Consciousness in that form.
This formed or processed Consciousness is called ‘vaakya’ or ‘word’. Thus everything is created from
Consciousness. This is why, in Brihadaranyaka Upanishad, RiShi (the sage) has said,
‘tasyai (that) vaachah (vaak’s) pRithivI(earth) sharIram(is the body), jyoti rUpam(illuminated form)
ayam (this) agni(fire)----that vaak’s body is the earth and illuminated form is this fire. (quoted from
Brihadarnyaka Upanishad, First Chapter, Fifth Bhramin, Eleventh hymn). The illuminated form of vaak,
the form that reveals everything, is ‘fire’ or ‘agni’; the form that is behind every activity is ‘fire’ or ‘agni’.
Thus, ‘agni’ is also called ‘praaNagni=praaNa + agni= the revealing, burning life god, the divine Calorie.
As we have earlier also told, earth is the ‘realized word’, i.e. every material, everything that has a
definition is the realization of ‘vaak’ and fundamentally it is a ‘word’ or form of Consciousness. The root,
origin of the word ‘earth’ is the Sanskrit word ‘artha’ which means ‘meaning’. This formed, revealed
universe is the realization of the words of Consciousness or expression of Consciousness. Thus element
of everything is ‘word’ or ‘vaak’. We have earlier also told (mentioned in our other articles published)
that ‘speaking’ (to become) and ‘listening’ (to know what ‘becomes’) are the fundamental activities of

8. Consciousness. The general name of this action (speaking and listening) is ‘knowing’. Thus every word
you say is your form or form of your Consciousness. You say and listen simultaneously, and so also
Consciousness says and listens simultaneously. This is because you are also made of Consciousness. In
Consciousness, 'speak' means to become / to create and 'listen' means to feel to know what is created.
Meaning of the word shabda or sound
Now, following the teaching of our Teachers, we can etymologically explain the significance of ‘sound’ or
‘shabda’. The word ‘shava’ means ‘corpse’. vaak, Consciousness, who is infinite and beyond definition,
has defined Herself in all the forms by the boundaries of limits. This is freezing as ‘corpse’. Thus
Consciousness has frozen and has become flower, has become a planet, has become ‘you’, has become
‘me’ by forgetting the infinite self at Her ‘limited end’.
shabda= shavatvam dadaati---donates or bestows the status of a corpse---freezes, limits. This is one
aspect of ‘vaak’. Another aspect of ‘vaak’ is to break or shatter the frozen status, to break the
boundaries of limitation to reveal the infinite form. Thus, shabda= shavam dyotayati-----detonates or
tears asunder the ‘corpse’.
vaak, electricity and the particles
Thus by the action of Consciousness we are created as a separate entity, separated from Universal
Oneness and also by the action of Consciousness we are evolving and would merge into Universal
Oneness. Splitting an entity into its fragments or elements and thus revealing its origin is the nature of
vaak and splitting Oneness into many is also Her nature. Thus She is called ‘kanyaa’. kanyaa means who
controls the ‘kaNaa’ or particles. kanyaa means unmarried female or a little girl. As the word ‘kaNaa’
means a fundamental or a minute particle, so the word ‘kShaNa’ means a ‘moment’. Both carry the
sense of units one for the space and the other for the time. The word IkShaNa means seeing. From the
vision (IkShaNa) of Consciousness time (kShaNa) is created. The example in our system is the sun who is
the source of light or life or revelation and also the source of our time.
This detonating (splitting) aspect of ‘vaak’ is also called ‘vidyut’. vidonate iti vidyut (…Upanishad..) The
general meaning of ‘vidyut’ is ‘electricity’, ‘lightning’ or ‘a flashing thunder bolt’. It also means the
highest order of existence: vid= to exist or to know; ut/ud--above everyone-- uttama or supreme. Thus,
viduyt or electricity is the divine fire, whom we see in the external sky as lightning. To reveal Herself and
everything is the spontaneous nature of ‘vaak’ or the Universal Consciousness. This self-revealing and all
revealing state is the characteristic of vaak which is founded in divinity where we realize our supreme
state of existence.
Seventh and eighth stratum Rik and saama
The sap of 'vaak' is 'Rik'. In every unit there is the Universal Consciousness as the immutable soul in that
unit as 'puruSha'. vaak has dissected the Oneness into many 'puruSha'. Thus every unit is a 'word', a
'puruSha' dissected by vaak. The entire universe together in this 'word' form is called 'Rik'. This world is
a structure constituted by the words---this 'Knowledge' or this ‘feeling’ or this aspect of Universal
Consciousness is Rik veda. Everything is Conscious and a 'word', a live expression; everything is a
conscious and a perpetual personality of Universal Consciousness. As an expression of Universal

9. Consciousness, every such expression is self-relying, self-revealing, independent entity. This is divinity or
divine aspect of the universe. As an individual personality they are called gods or deities. In Sanskrit,
deity is called 'deva'. The reverse word is 'veda' which means 'knowledge' or 'feeling'. Thus each feeling
(veda) of Universal Consciousness is a defined divine personality called 'deva'. This aspect of veda is
called 'Rik'. The colour of this veda is red and is represented by the red streaks of your eyes. Eyes are the
flagrant expression of your feelings /veda . Red is the illumination immediately before any event.
The word 'Rik' can be broken as 'Ri +ka'. 'Ri' implies 'Rita' or flowing rightly. 'ka' is the first consonant of
Sanskrit alphabets. Thus ‘Rik’ means that aspect or personality of the Universal consciousness from
which the ‘words’ are coming to us. When we see the ‘tree’, the word tree is coming from Universal
Consciousness. This is ‘Rik’. When we know this, we see the universe as made of live words or mantra,
then we term it as Rik veda. The hymns, mantras in the Vedas are the expressions of the associated
experience which the seers had with respect to the Vedas.
If you have eye contact with a person, you actually have the person in you and the person has you
similarly. This is how also when we feel anything in the external world. Thus when you see the tree, it is
the tree from Universal Consciousness, the Rik flows in you. You get merged with the feeling. Similarly,
the way I feel the tree in that way I am imprinted in Universal Consciousness. This merging, getting
together is saama or saama veda.
The process or the action of Consciousness by which this joining happens is 'yajur veda'
This earth or 'pRithivI' is termed as 'Rik' and 'agni' or fire (active consciousness) is termed as saama. Also
pRithivI is termed as ‘sa’ of ‘saama’ and agni is termed as ‘ama’ of ‘saama’. The burning desiring
Universal Consciousness who is in us as Life or praaNa is agni. agni means who leads---agre nayati (leads
us in front). This agni has materialized in the physicality or pRithivI (earth or ground or realization). The
universe which we see is agni and pRithivI. Thus everywhere the divinity or the heaven is amalgamated
with the earth. This is ‘saama’, the state of feeling ‘same’. The earth embracing the heaven and the
heaven embracing the earth. Here death is not the death, death is terminating in eternity; here darkness
is not the darkness, it is the revelation that surpasses all the illumination. Here fleeting moments are
dissolving into the ever still immutability; here the immutable, unchanged soul is emerging as ever new.
Here by some One’s rule or presence all duality is in held in a seamless unbound bliss. Thus the Vedas
have said, ‘chaaya aatopou brahma loke’ (in the place of the Absolute it appears as both the light and
the shadow). The heaven and the earth (dyaavaa-pRithivI) are the famous couple of the Vedas.
udgItha
The sap of saama is udgItha. udgItha = ud(above) + gI(word) +tha(rest; state of being stationary). Here
everything has risen above and at rest in Oneness. udgItha is the singularity; In udgItha the entire
universe is held in a single expression. All words , all expressions, all entities mingling in 'saama' is at rest
in a single expression of Consciousness. This single expression, singularity, is also called 'om'. 'om' is
known as the primordial sound. udgItha is also called 'praNava'. praNava means the one who makes
new, the one who makes everyone new, the one who always creates oneself as new. (New= nava)
Upanishada has further described udgItha as :

10. sa (he) aeva(is certainly) rasanam rasatama (nectar of all the saps) paromo (supreme) parardha(better
half) aShtamah (eighth) yat(that) udgItha----that udgItha is the nectar of all the saps, supreme, better of
the half and eighth. From the physicality udgItha is the eighth step or position. We have explained that
vaak, Consciousness and the head
There is this hymn in Brihadaranyaka Upanishad about the ‘head’:
arvak (downward) bilo (cavity, bowl) chamoso(ladle, plate) Urdha(upward) budhna(bottom)
yasmin(where) yasho(treasure) vishvarUpam(called as Universe) nihitam(is contained)
tasmin (there) asate(resides) Rishayah(seers) sapta(seven) teere(along the bank)
vaak(vaak) aShtamI(is the eighth) bhramhanaa (by expanding Oneness) samvidana (makes Her known)
The ladle(or bowl) has its cavity down and top up
It contains the treasure which is the universe
There are seven seers around its bank
And vaak is the eighth who heralds the Expanding Creator(brahman)
After the above quoted hymn the seer of Upanishad has explained the meaning of ‘inverted ladle /bowl’
as ‘head’ or ‘shiras’ and the treasure within as 'praaNa'. praaNa is the active Consciousness; the senses,
nerves and sensory organs are the flow/physical trails of praaNa. vaak and praaNa are the conjugate
personalities of the Universal Consciousness.
The head is the ‘physical description’ of the place where you are in your ‘supreme state’. ‘The divinity’ or
heaven is also called ‘head’ or ‘shiras’. The head or heaven is behind all creation or formation of senses.
Thus we look above to see the head or heaven. The sky above is also like an inverted bowl or ladle.
Thus the text says, ‘pRithivI (the earth) te (is your) paatram (dish) dyou (divinity or heaven is the)
apidhaanam(cover)'. The heaven is covering the earth like an inverted bowl covering a dish. The whole
body is covered by the brain and is under its protection. Whatever you know or sense, how far you
stretch your senses, they originate from the source whose physical name is brain. Thus the seven seers
with ‘vaak’ resides here. ‘Seven seer’ means all the senses together. Seven is a wrap up number or an
overall number in which all ‘numbers’ are assembled or located. {7= (1+ 2+3) +1}. These senses are the
personalities, aspects or forms of Universal Consciousness. The word sapta (seven) means sa + aapta =
saha (with) + aapta (acquired, achieved) = along with acquirement or accomplishment. This universe is
the accomplishment of the Universal Consciousness who is the Universal soul and Universal ONE also.
The entire universe wraps up or consolidates in the Universal One as seven specific nodes or terminals
or groups. It is for this reason , in the texts, ‘sapta RiShi’ (seven sages), ‘sapata loka’ (seven plane or
abode), ‘sapta pita’ (seven fathers), ‘sapata samUdra’ (seven seas), ‘saptaha’ (seven days) etc. have
been mentioned to express all aspects or variation of a kind grouped in seven sets. In nature also, we
find seven constituent colours in the white light, seven scales of notes, the lunar cycle (as multiple of

11. seen). There might be many more examples.
{http://en.wikipedia.org/wiki/7_(number),http://www.blavatsky.net/blavatsky/arts/NumberSeven.htm.
It might be possible for the Physicist or Mathematician to prove that a particular species of the universe
having a varied spectrum of variation among its clans could be reduced to seven primary groups or could
be represented by seven primary aspects.
The number eight represents the reverse. It represents 'The One and the One spread as the entire
universe'. The word for eight is 'aShTan'. It means, 'a' (immutable, eternal) + 'ShTa'(stuck or pressed or
imbued). Thus it signifies the Universal One and the Universe as the expansion of the Universal One.
(Human head------courtesy of
http://therapeuticresources.org/blog/usc-study-charts-exercise-for-stroke-patients-brains/)
Thus the entire body, the physicality, is the stretch or elongation of Consciousness or vaak. She is
burning in us a 'praaNa' the fire and so it is told. This elongation in creatures (who are with spines) is
called 'spine' or 'meru-daNDa'. The word 'meru' means 'two poles'----me rUpe (my two forms). The word
'daNDa' means stem. A very accurate corresponding word for 'meru-daNDa' in English is probably
'dipole'. The two forms or the two poles of the bipole are the famous conjugal pair of veda called
dyaavaa-pRithivI----the heaven and the earth---also can be the located at the top and bottom of the
spine.
ambhRiNI
Thus 'vaak' is also called 'vaagambhRiNI'= vaak + ambhRiNI. The word ambhRiNI is derived from the
word ambhRiNa. ambhRiNI means the one who is carrying or bearing the 'am' or 'tejas' or the
'radiating/vibrating seed of creation'. ambhRiNI= am + bharati (from the root word bhRi meaning to bear
or carry). So, it is the egg carrying the sperm. Your every word is impregnated with you. It carries you,
your entirety---- your mind, your emotion, your instincts, yourself; all are there in each word of yours.
So, it is, in the Universal Consciousness. The Universal Consciousness has become every grain of the
universe, in every grain the entirety of Universal Consciousness is there. Thus the Veda has said:

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

13. The word 'maatraa' means 'measure' or 'degree' or 'meter' . It also means or implies 'matter'. The
matters are the measures of the Universal Consciousness. The fundamental meters are the seven
meters of the words or the song of Consciousness by which the universe is made or assembled.
Matter and gravity.
From the measure or maatraa of infinite Universal Consciousness we are being created and formed and
re-formed. This formation always remains connected to the centre or source which is felt as gravity. The
word 'garbha' in Sanskrit means 'womb' or 'an interior chamber'. It is from the root word 'grabh' means
to 'conceive'. Probably the word 'gravity' has its root here. The cord by which we remain attached to the
centre or source is called 'vaayu' (also generally stands for the word 'air' and 'sUtra' or thread). The 'air'
of the Consciousness who is praaNa or the active Consciousness, is also called, air or vaayu. By being
'vaayu' Conscious has touched everyone and woven the network of touch or communication across the
universe. The 'weaving' is called 'vayana' in Sanskrit and is connected with the word 'vaayu'. The
flagrant, revealing, warmth or life giving aspect of Consciousness or praaNa by what everyone is active,
moving and defined is called 'agni'; and the cord/network or communication that life or love effusing
from Universal Consciousness establishes is called 'air'.
Like the cord that keeps us attached to the mother when we live in her womb, so we are still attached to
the Mother by the cord. The activity of Consciousness by which we remain attached to a state (or by
which a gravitational force acts on us) is called 'apaana'. This is an aspect of praaNa. (We have
described this in our publication (http://www.scribd.com/doc/31040105/Five-Vital-Air-Five-Aspects-ofPraana).
It has been stated in Prashnopanishad that by 'apaana' the unit or entity(puruSha) remains fixed to the
body. Body and earth are analogous in Vedas. Thus by the action of Consciousness called 'apaana' we
are stabilized in the body or on the earth.
While describing the creation of a creature, It has been stated in aitareya Upansihada : 'mRittyu'(death)
became 'apaana' and entered the nave'. (aitareya Upansihada, First chapter, Second part, Fourth
hymn). Nave is the place where the umbilical cord terminates on the embryo. Through this the embryo
takes the life from the mother. Nave is also the pivot of rotation. Through the rotation, churning we
take the life in. We grow and change while rotating around the sun. Similarly we rotate around our own
axis (as the earth rotates). Rotatation means the periodicity to which Consciousness subjects us for
nourishment. From this act of Consciousness, holding or gravity is created.
Meaning of mRityu (death) is two folds--it is mUrta or 'formed' and also 'death'. Thus it is stated that by
'apaana' we are born with a body and held to the body or to the earth; and it is also stated that by
apaana we are purged out of the body. This purging out of body is called 'death'.
Thus, vaak becomes flagrant as agni or praaNagni and defines us with a body (also called earth).
praaNa, the active Consciousness is holding and controlling us and in us as our dear life. ‘apaana is an
aspect of praaNa by which we are held in body and by which what is not required ispurged out of us or
out of our body. Thus it is said (as quoted also above ) ‘tassai (that) vaachi (vaak’s) pRithivai(earh)
sharIram(is the body), jyoti rUpam(illuminated form) idam(this) agni(fire)----that vaak’s body is the

14. earth and illuminated form is this fire (praaNa) (quoted from Brihadarnyaka Upanishad First Chapter,
Fifth Brahmin, Eleventh hymn).…..). Thus the earth is impregnated with fire. Thus the fire, life is burning
within our body. Similarly, each of our words is flagrant expression of Consciousness.
vasana and savana
vasana means a dress. agni is said to be the leader of the group of deities called 'vasu'. agni along with
these deities provides a dress or a definition to everyone. One of the 'vasu' is 'pRithivI' (earth). The
reverse of 'vasana' is 'savana'. savana is the flow of life, flow of sap, flow of 'soma' under the 'dress'.
The daughter of the mountain—girijaa, adrijaa, paarvatI
'vaak' as kanya (a little girl) is also called 'girijaa'. It means who is born or generated (jaa) from giri
(mountain). The word giri is from the root word gir meaning invocation, verse etc. The root word 'gad'
means to speak or to articulate. The word 'gir' consists of two components, 'g'(gad/ articulation) and 'ir'
(to move). The word gir is also used in North Indian language with the sense of ‘falling’ , or ‘something
falling under gravity’. Thus it means, 'vaak moving toward articulation or formation'. This is to fall under
gravity. The way the gravity acts is the way the shape is formed. We are the movement of ‘vaak’ , the
flow of consciousness. This flow makes crests and troughs in our consciousness. These are also the cliffs
and gorges and unevenness of the mountain terrains. In us, these are the unevenness in our plane of
instincts. This unevenness is created out of duality from the way we sense the universe. vaak freezes,
becomes stones and rocks. This is also called ‘adri’. Like girijaa, vaak is also called ‘adrijaa’. It is also the
rock hard instincts that form in us and with which we move around lives after lives. Instincts are like
rocks. As She (Universal consciousness) becomes rock hard instincts in us, as She becomes inert objects,
still She continues to be active to change the rock hard stagnant stuffs. Our instincts change by the
action of Consciousness (which we call experience) and we evolve.
The layers of formation of Consciousness by which we are made, are called 'parva'. 'parva' conveys the
sense of sequential or logical layers, periods. The word 'parvata' means mountain; it means any solid, or
realized formation of consciousness that is characterized by the sequence of formation or layers by
which Consciousness has built it, created it. The goddess vaak who makes us in minute details, from the
most rudimentary or the first layer through all the layers is called paarvatI. The stone or the rock is
called 'prastara' or pra (first/prathama) + stara (stratum or layer). Thus we start from the stone age!
The rains of Consciousness is pouring down incessantly. They are the 'gir' or the verses. They are the
continuous streams of feelings in us, they are the words sparkling in our mind every now and then.
The immeasurable 'am' is pouring down (gir) as HER own verses, as HER own hymns. This is 'a~ngira' or
'a~ngir'. The sparkles of Consciousness, the life, the living and forming words--words those create-- are
incessantly pouring down making, reshaping, annihilating and re-creating the universe. The words, vaak,
Consciousness, is flowing in us as streams of life, as soma, as the sap of vitality. So, Consciousness is
called 'aa~Ngirasa'---the sap of the limbs. Consciousness is also called ' aayaasya aa~Ngirasa'. aayaasya
means 'from the mouth' (asyad yat ayate---who moves out of the mouth). The words are moving out of
the mouth. The void in the mouth is the sky full of joy. Mouth is called 'mukha'-----mu(mud---delight)
+kha (sky, void). The life, the flow of Consciousness is coming out as the words from the mouth, from

15. the sky, from the void inside the mouth of the Universal Consciousness, the void which is full of eternal
delight; these words are shaping and reshaping us to be there in the eternal bliss. Thus it is told 'agni
vaak bhUtvaa(by becoming) mukham(in the mouth) praavishat'(entered)-----agni became vaak and
entered the mouth( aitareya Upansihada, First chapter, Second part, Fourth hymn).
(Written from the teaching received from the great seer Shri. Bijoy Krishna Chattopadhyay (1875 to
1945) and his principal disciple Shri. Tridibnath Bandopadhyay(Banerjee---1923 to 1994).