Soma is the nectar, elixir. It is incessantly flowing. The source is the Moon who is the divine mind also. The mysteries of Soma have been described here following the Upanishads.
Delhi medicare prevention of violence act 2008Gaurav Aggarwal
Prevention of Violence against Doctors Act 2008, Delhi Medicare service Act, What is an institution under the Act, Who is an offender, How is violence defined, What is the penalty under the Act, Non-bailable offence, Congnizable offence, Who can investigate, Damage to property defined, Delhi Police-DMA poster.
Poaching involves illegally hunting, killing, or capturing animals. It is common in developing countries and leads to species extinction. Animals are poached for their hides, meats, bones, and other body parts, which are sold and used for clothing, jewelry, food, and traditional medicines. The most commonly poached animals are elephants, rhinoceros, leopards, tigers, lions, and pandas. Their tusks, horns, skins, and other parts fetch high prices on the black market. Efforts to stop poaching include deterring poachers, increasing anti-poaching patrols, and enforcing strong domestic and international laws against the practice.
The document discusses the concept of "Dharma" in Hinduism. It defines Dharma as that which supports and maintains harmony in the individual, society, and world. Dharma is based on the Vedas, Dharma Shastras, and actions that please one's soul. True Dharma leads to self-realization through yoga. The essence of Dharma involves worship, right action, restraint of senses, non-violence, charity, and study of the Vedas. Dharma can be determined by knowledgeable people or those accomplished in spirituality. The document also discusses concepts like ego, ignorance, and how the nature of Dharma may change between ages but not
The document is a translation of the Nirvana Shatakam, a poem composed by Adi Shankaracharya. It consists of 6 stanzas where the speaker expresses that they are not the mind, senses, elements, or physical body, but rather pure consciousness and bliss. They say they have no attachments to pleasure, pain, rituals or liberation. The final stanza states the speaker is formless, pervading everywhere and all senses, and beyond concepts of attachment, freedom and captivity.
The document discusses Hindu and Theosophical concepts including:
1) The three creative channels and three outpourings that create the seven planes of existence from the unmanifest to the physical.
2) The seven kingdoms of life from the atmic to the human, and how souls evolve through these kingdoms.
3) The constitution of the human being including the gross physical, etheric, astral, mental, causal, and monadic levels.
4) How souls are individualized and reincarnate, being shaped by karma from past lives.
Sanjaya relays the details of the battle between the Kauravas and Pandavas to the blind King Dhritarashtra. As Dhritarashtra's minister and a student of Vyasa, Sanjaya has been blessed with divine sight and senses. He serves as the eyes and ears for the blind king, impartially recounting the events that transpire on the battlefield. In contrast to Dhritarashtra, who is ignorant and attached to his unjust desires, Sanjaya represents self-control, truthfulness and an even-minded ability to perceive reality.
This document provides an overview of the syllabus for Kayachikitsa (internal medicine) including:
1. Details on the theory papers, practical/viva exams, lectures, and hospital training required which includes rotations in different departments.
2. An outline of the topics covered in each of the 3 theory papers including management of various diseases, doshas, medical systems, and emergency conditions.
3. Description of the practical exam components and distribution of marks.
4. A list of 53 reference books recommended on topics related to Kayachikitsa.
Vedas the universal eye of Consciousness, Indra and the Golden Motherdebkumar_lahiri
This is an article on the Vedas. The significance of the four Vedas, the revelation of Universal Consciousness as creation has been described following the knowledge preached by the Seers.In this context is described the king of the heaven Indra and his golden mother.The relation between the Creator, deities and the creatures, evolution to the supreme form has been described as told by the Seers.
Delhi medicare prevention of violence act 2008Gaurav Aggarwal
Prevention of Violence against Doctors Act 2008, Delhi Medicare service Act, What is an institution under the Act, Who is an offender, How is violence defined, What is the penalty under the Act, Non-bailable offence, Congnizable offence, Who can investigate, Damage to property defined, Delhi Police-DMA poster.
Poaching involves illegally hunting, killing, or capturing animals. It is common in developing countries and leads to species extinction. Animals are poached for their hides, meats, bones, and other body parts, which are sold and used for clothing, jewelry, food, and traditional medicines. The most commonly poached animals are elephants, rhinoceros, leopards, tigers, lions, and pandas. Their tusks, horns, skins, and other parts fetch high prices on the black market. Efforts to stop poaching include deterring poachers, increasing anti-poaching patrols, and enforcing strong domestic and international laws against the practice.
The document discusses the concept of "Dharma" in Hinduism. It defines Dharma as that which supports and maintains harmony in the individual, society, and world. Dharma is based on the Vedas, Dharma Shastras, and actions that please one's soul. True Dharma leads to self-realization through yoga. The essence of Dharma involves worship, right action, restraint of senses, non-violence, charity, and study of the Vedas. Dharma can be determined by knowledgeable people or those accomplished in spirituality. The document also discusses concepts like ego, ignorance, and how the nature of Dharma may change between ages but not
The document is a translation of the Nirvana Shatakam, a poem composed by Adi Shankaracharya. It consists of 6 stanzas where the speaker expresses that they are not the mind, senses, elements, or physical body, but rather pure consciousness and bliss. They say they have no attachments to pleasure, pain, rituals or liberation. The final stanza states the speaker is formless, pervading everywhere and all senses, and beyond concepts of attachment, freedom and captivity.
The document discusses Hindu and Theosophical concepts including:
1) The three creative channels and three outpourings that create the seven planes of existence from the unmanifest to the physical.
2) The seven kingdoms of life from the atmic to the human, and how souls evolve through these kingdoms.
3) The constitution of the human being including the gross physical, etheric, astral, mental, causal, and monadic levels.
4) How souls are individualized and reincarnate, being shaped by karma from past lives.
Sanjaya relays the details of the battle between the Kauravas and Pandavas to the blind King Dhritarashtra. As Dhritarashtra's minister and a student of Vyasa, Sanjaya has been blessed with divine sight and senses. He serves as the eyes and ears for the blind king, impartially recounting the events that transpire on the battlefield. In contrast to Dhritarashtra, who is ignorant and attached to his unjust desires, Sanjaya represents self-control, truthfulness and an even-minded ability to perceive reality.
This document provides an overview of the syllabus for Kayachikitsa (internal medicine) including:
1. Details on the theory papers, practical/viva exams, lectures, and hospital training required which includes rotations in different departments.
2. An outline of the topics covered in each of the 3 theory papers including management of various diseases, doshas, medical systems, and emergency conditions.
3. Description of the practical exam components and distribution of marks.
4. A list of 53 reference books recommended on topics related to Kayachikitsa.
Vedas the universal eye of Consciousness, Indra and the Golden Motherdebkumar_lahiri
This is an article on the Vedas. The significance of the four Vedas, the revelation of Universal Consciousness as creation has been described following the knowledge preached by the Seers.In this context is described the king of the heaven Indra and his golden mother.The relation between the Creator, deities and the creatures, evolution to the supreme form has been described as told by the Seers.
The duality of Universal consciousness, paired Universedebkumar_lahiri
This article describes how is the duality or number two in Universal Consciousness and how it is related to us. This describes the creation of species, the creation of pairs and chromosomes, the creation of loneliness and fear and how divinity is the Universal genealogy. (Reference: Brihadaranyaka and Chandogya Upanishads
This article describes the goddess Gayatri(gaayatrI) as She is celebrated in the Vedas.It explains the various Vedic terms and the implications. It also demonstrates the divinity of the Sanskrit language.
Words here tried to describe vaak the goddess of words. vaak splits and radiates, creates the universe, she is the Shakti, she is ambaalika, the little girl running around in the universe. The article also decsribes Guru and the living words, mantra chaitanya, the serpentine horse dadhikra; the word, particle and electricity; the three forms of Shakti, ambaa, ambikaa, ambalikaa; the lessons of sweetness--madhu vidya.
The document discusses the eight names of Lord Shiva in Hinduism and their meanings and significance. The eight names are: 1) Kshiti, 2) Jala, 3) Agni, 4) Vaayu, 5) Aakaasha, 6) Dyaus, 7) Bhuumi, and 8) Nila. Each name represents a different form or characteristic of Shiva that relates to creation and control of the universe. For example, Kshiti represents Shiva as the materialized form of everything, and Jala represents Shiva as the divine water from which all physical forms are generated and dissolved.
This article describes the conscious entities who are behind the creation. They are called deities or deva. They are the personalities of the universal consciousness or they are the personalities of the Vedas.
The bull and the Bel Tree (Wood-Apple Tree) in Vedic rituals—-vaak and the br...debkumar_lahiri
1. The document discusses the relationship between Sanskrit words like vRiSha (bull), vaak (speech), and bilva (wood apple tree) and concepts in Vedic philosophy and human anatomy.
2. vRiSha represents both the bull animal and the activity of raining or spreading life. The wood apple tree represents the universal brain and nervous system.
3. Key parts of the brain like the cerebrum and cerebellum are linked to symbols like the two fruits of the wood apple tree, with the cerebrum relating to interpretation of senses and the cerebellum relating to movement control.
Gayatri--the mother of Vedas and Gods--English translation of the Twelfth Par...debkumar_lahiri
This is Twelfth part of the Third chapter of Chandogya Upanishad in English with the original texts, meanings, etymology and inner meanings.
In this part of the Upanishads, in the background of the goddess Gayatri, it has been described how the divinity and the physical universe are held in the Universal Consciousness who has created the three fundamental spaces.
Gayatri, who is the mother of gods, has been identified with Vaak. The entire universe is created from Vaak or from the words of the Consciousness.
There are two fundamental directions or two fundamental space; internal and external, internal sky and external sky. Upanishad has said that these two spaces are the same. These two spaces are controlled by a third space called antara hridaya aakaasha or also mentioned as dahara aakaasha elsewhere in Upanishad.
The seers have stated that they have seen the creation and annihilation of universe from this third space.
This areticle tried to describe the mother goddess in the shades of black and white with reference to the Vedas and Tantras. As the Vedas means vid or to know or video or light, similarly Tantra is related to the word 'tamasa' meaning darkness. It is the art of rescuing from darkness by darkness---'tamasa tomosoh trayatey iti tranta'
Brihadaranyaka Upanishad First Chapter, Second Brahmin (Second part) in Engli...debkumar_lahiri
This is an English translation of Second Brahmin of First Chapter of Brihadaranyaka Upanishad, with original texts, word by word meaning, etymological meaning and an explanation (following the teachings of Vedic Sages).
This portion of the Upanishad describes the creation of the Universe from the Negative (Death) aspect of the Universal consciousness, creation of time and creatures, physicalizing, expansion of the universe and collapse, the mysteries of Ashvamedha Yajna or rituals of Horse Sacrifice.
This is following the First Chapter, which has been already published.
Vedic deities Naasatya, Dadhikraa, Vishvadevaa, Rudra, and the sense of smell.debkumar_lahiri
This document explains the significance of the Vdic deities Naasatya, also known as Ashvin, who are the divine twins. This document also describes the divine horse/serpent Dadhikra and the group of deities called Vishvadevaa. The references are taken from Rik Veda and Brihadaranyaka Upanishad. The siginificance of the ol olafactory sense has also been discussed.
This is a narration on the first hymn of Rik Veda, with original text , meaning and etymology. It describes the self illuminated, all manifesting Universal Consciousness and the invocation by the seers.
Soma, Gandharva, and the other divine beings in the Universal Consciousness.debkumar_lahiri
This is a presentation on the divinity of the Universal Consciousness and describes various divine aspects of the Consciousness including Soma, Indra, Vayu, Sarasvati, Agni, Gandharvas, Apsaras and other divine entities. It explains the significance of senses like olfactory sense,vision, hearing and touch. Various references from Upanishads and Vedas are cited along with the meanings of various Vedic words.
Consciousness, our physical existence and the related Vedic-Sanskrit words.debkumar_lahiri
This document discusses various Sanskrit words related to consciousness and physical existence. It begins with defining key terms like consciousness, physicality, and the objective of the article. The article then explores specific Sanskrit words for parts of the face like "mukha" meaning mouth, and provides quotes from Upanishads about the manifestation of the face. It aims to explain the significance of each body part and how it relates to consciousness based on Vedic and Upanishadic wisdom.
This article describes briefly the animation of Consciousness known as 'agni'; how agni is animated in us, active in us; the three principle aspects of 'agni' has been explained.
This is a revised and`expanded version of the article 'Agni' published earlier. This article also describes the 'agnihotra' as mentioned in Chandogya Upanishad. Agni is the Universal Consciousness in action and also known as praaNagni or the illuminated, burning Universal Life. The first hymn of Rik veda and some names of Agni have also been explained.
The description of agnihotra explains how we are nourished and nurtured along with the entire universe in our daily living.
Agnihotra (Oblation to Agni the lord of fire) and five forms of Agni or PraaN...debkumar_lahiri
This article explains the significance of the Vedic ritual Agnihotra and the five forms of Praana. The verses from Chandogya and Prashno[panishad have been quoted with meanings and explanations.
Dr. S. Sundarabalu ,M.A; M.A; Ph.D
Visiting Professor ,ICCR’s Tamil Chair
Institute of Oriental Studies, Dept. of Indology
Jagiellonian University, Krakow-Poland
sunder_balu@yahoo.co.in
Quotes from Upanishad---vaak and three forms of agnidebkumar_lahiri
In this article, three forms of agni have been explained, along with the role of vaak, the consort of agni and the materialization of the universe. Significance of the personalities of Sita and Damayanti explained. Quotes from Upanishads with original texts and translation provided.
The deities of the Vedas and the numbers (Part 1)--Revision 1 (Corrected and ...debkumar_lahiri
This writing is on the deities and the numbers. It starts with the number three and trinity or trivit as explained in Chandogya Upanishad. The count of the deities by seer Yajnavalkya in Brihadaranyaka Upanishad has been explained. The whole article describes the enumeration of the Universal Consciousness and the creation of the personalities of the Universal consciousness called deities and also the creation of the Universe.
Durga Puja ( (in Bengali language)---- performed by Rishi Bijoykrishna Chatto...debkumar_lahiri
Description of Durgapuja by Rishi Bijoykrishna Chattopadhyaya, performed in the year 1941. This was recorded by Sarala Devi Chowdhurani. This explains the mysteries of Dura Puja, Ashvamedha Yajna, Som-yaga, and the Vedas.
মহর্ষি বিজয়কৃষ্ণ কৃত দুর্গাপূজা। এই পূজা ১৯৪১ সালের যে পূজা হয় তার বিবরণ, এবং সরলা দেবী চৌধুরাণী দ্বারা সঙ্কলিত। দুর্গাপূজা, অশ্বমেধ যজ্ঞ, সোম-যাগ এবং বেদের রহস্য সকল এই পূজায় বর্ণিত।
ঈশোপনিষদ্ (ঈশ উপনিষদ্) --মূল মন্ত্র, অর্থ এবং নিরুক্ত সহ।(Ishopanishad---Is...debkumar_lahiri
ঈশোপনিষদের মূল মন্ত্র সহ, অন্বয় এবং অর্থ, আর সংক্ষিপ্ত ব্যাখ্যা, সত্য-দ্রষ্টা ঋষিদের উপদেশ অবলম্বন করে প্রকাশ হলো। উপনিষদের অর্থ উপনিষদের মধ্যেই উক্ত হয়েছে, এবং সেই জন্য অন্যান্য উপনিষদ্ থেকে প্রয়োজন মতো মন্ত্র সকল উদ্ধৃত করা হয়েছে। (This is Ishopanishad --Isha Upanishad in Bengali language. Original texts, annotations, meanings, etymologies and explanations are provided following the teachings received from the truth-seers. The meanings of the verses in one Upanishad is available in the other and so wherever applicable the references to the other Upanishads have been made.)
More Related Content
Similar to The treasures in the Vedas. Soma the nectar of the moon and the mind.--part 1
The duality of Universal consciousness, paired Universedebkumar_lahiri
This article describes how is the duality or number two in Universal Consciousness and how it is related to us. This describes the creation of species, the creation of pairs and chromosomes, the creation of loneliness and fear and how divinity is the Universal genealogy. (Reference: Brihadaranyaka and Chandogya Upanishads
This article describes the goddess Gayatri(gaayatrI) as She is celebrated in the Vedas.It explains the various Vedic terms and the implications. It also demonstrates the divinity of the Sanskrit language.
Words here tried to describe vaak the goddess of words. vaak splits and radiates, creates the universe, she is the Shakti, she is ambaalika, the little girl running around in the universe. The article also decsribes Guru and the living words, mantra chaitanya, the serpentine horse dadhikra; the word, particle and electricity; the three forms of Shakti, ambaa, ambikaa, ambalikaa; the lessons of sweetness--madhu vidya.
The document discusses the eight names of Lord Shiva in Hinduism and their meanings and significance. The eight names are: 1) Kshiti, 2) Jala, 3) Agni, 4) Vaayu, 5) Aakaasha, 6) Dyaus, 7) Bhuumi, and 8) Nila. Each name represents a different form or characteristic of Shiva that relates to creation and control of the universe. For example, Kshiti represents Shiva as the materialized form of everything, and Jala represents Shiva as the divine water from which all physical forms are generated and dissolved.
This article describes the conscious entities who are behind the creation. They are called deities or deva. They are the personalities of the universal consciousness or they are the personalities of the Vedas.
The bull and the Bel Tree (Wood-Apple Tree) in Vedic rituals—-vaak and the br...debkumar_lahiri
1. The document discusses the relationship between Sanskrit words like vRiSha (bull), vaak (speech), and bilva (wood apple tree) and concepts in Vedic philosophy and human anatomy.
2. vRiSha represents both the bull animal and the activity of raining or spreading life. The wood apple tree represents the universal brain and nervous system.
3. Key parts of the brain like the cerebrum and cerebellum are linked to symbols like the two fruits of the wood apple tree, with the cerebrum relating to interpretation of senses and the cerebellum relating to movement control.
Gayatri--the mother of Vedas and Gods--English translation of the Twelfth Par...debkumar_lahiri
This is Twelfth part of the Third chapter of Chandogya Upanishad in English with the original texts, meanings, etymology and inner meanings.
In this part of the Upanishads, in the background of the goddess Gayatri, it has been described how the divinity and the physical universe are held in the Universal Consciousness who has created the three fundamental spaces.
Gayatri, who is the mother of gods, has been identified with Vaak. The entire universe is created from Vaak or from the words of the Consciousness.
There are two fundamental directions or two fundamental space; internal and external, internal sky and external sky. Upanishad has said that these two spaces are the same. These two spaces are controlled by a third space called antara hridaya aakaasha or also mentioned as dahara aakaasha elsewhere in Upanishad.
The seers have stated that they have seen the creation and annihilation of universe from this third space.
This areticle tried to describe the mother goddess in the shades of black and white with reference to the Vedas and Tantras. As the Vedas means vid or to know or video or light, similarly Tantra is related to the word 'tamasa' meaning darkness. It is the art of rescuing from darkness by darkness---'tamasa tomosoh trayatey iti tranta'
Brihadaranyaka Upanishad First Chapter, Second Brahmin (Second part) in Engli...debkumar_lahiri
This is an English translation of Second Brahmin of First Chapter of Brihadaranyaka Upanishad, with original texts, word by word meaning, etymological meaning and an explanation (following the teachings of Vedic Sages).
This portion of the Upanishad describes the creation of the Universe from the Negative (Death) aspect of the Universal consciousness, creation of time and creatures, physicalizing, expansion of the universe and collapse, the mysteries of Ashvamedha Yajna or rituals of Horse Sacrifice.
This is following the First Chapter, which has been already published.
Vedic deities Naasatya, Dadhikraa, Vishvadevaa, Rudra, and the sense of smell.debkumar_lahiri
This document explains the significance of the Vdic deities Naasatya, also known as Ashvin, who are the divine twins. This document also describes the divine horse/serpent Dadhikra and the group of deities called Vishvadevaa. The references are taken from Rik Veda and Brihadaranyaka Upanishad. The siginificance of the ol olafactory sense has also been discussed.
This is a narration on the first hymn of Rik Veda, with original text , meaning and etymology. It describes the self illuminated, all manifesting Universal Consciousness and the invocation by the seers.
Soma, Gandharva, and the other divine beings in the Universal Consciousness.debkumar_lahiri
This is a presentation on the divinity of the Universal Consciousness and describes various divine aspects of the Consciousness including Soma, Indra, Vayu, Sarasvati, Agni, Gandharvas, Apsaras and other divine entities. It explains the significance of senses like olfactory sense,vision, hearing and touch. Various references from Upanishads and Vedas are cited along with the meanings of various Vedic words.
Consciousness, our physical existence and the related Vedic-Sanskrit words.debkumar_lahiri
This document discusses various Sanskrit words related to consciousness and physical existence. It begins with defining key terms like consciousness, physicality, and the objective of the article. The article then explores specific Sanskrit words for parts of the face like "mukha" meaning mouth, and provides quotes from Upanishads about the manifestation of the face. It aims to explain the significance of each body part and how it relates to consciousness based on Vedic and Upanishadic wisdom.
This article describes briefly the animation of Consciousness known as 'agni'; how agni is animated in us, active in us; the three principle aspects of 'agni' has been explained.
This is a revised and`expanded version of the article 'Agni' published earlier. This article also describes the 'agnihotra' as mentioned in Chandogya Upanishad. Agni is the Universal Consciousness in action and also known as praaNagni or the illuminated, burning Universal Life. The first hymn of Rik veda and some names of Agni have also been explained.
The description of agnihotra explains how we are nourished and nurtured along with the entire universe in our daily living.
Agnihotra (Oblation to Agni the lord of fire) and five forms of Agni or PraaN...debkumar_lahiri
This article explains the significance of the Vedic ritual Agnihotra and the five forms of Praana. The verses from Chandogya and Prashno[panishad have been quoted with meanings and explanations.
Dr. S. Sundarabalu ,M.A; M.A; Ph.D
Visiting Professor ,ICCR’s Tamil Chair
Institute of Oriental Studies, Dept. of Indology
Jagiellonian University, Krakow-Poland
sunder_balu@yahoo.co.in
Quotes from Upanishad---vaak and three forms of agnidebkumar_lahiri
In this article, three forms of agni have been explained, along with the role of vaak, the consort of agni and the materialization of the universe. Significance of the personalities of Sita and Damayanti explained. Quotes from Upanishads with original texts and translation provided.
The deities of the Vedas and the numbers (Part 1)--Revision 1 (Corrected and ...debkumar_lahiri
This writing is on the deities and the numbers. It starts with the number three and trinity or trivit as explained in Chandogya Upanishad. The count of the deities by seer Yajnavalkya in Brihadaranyaka Upanishad has been explained. The whole article describes the enumeration of the Universal Consciousness and the creation of the personalities of the Universal consciousness called deities and also the creation of the Universe.
Similar to The treasures in the Vedas. Soma the nectar of the moon and the mind.--part 1 (20)
Durga Puja ( (in Bengali language)---- performed by Rishi Bijoykrishna Chatto...debkumar_lahiri
Description of Durgapuja by Rishi Bijoykrishna Chattopadhyaya, performed in the year 1941. This was recorded by Sarala Devi Chowdhurani. This explains the mysteries of Dura Puja, Ashvamedha Yajna, Som-yaga, and the Vedas.
মহর্ষি বিজয়কৃষ্ণ কৃত দুর্গাপূজা। এই পূজা ১৯৪১ সালের যে পূজা হয় তার বিবরণ, এবং সরলা দেবী চৌধুরাণী দ্বারা সঙ্কলিত। দুর্গাপূজা, অশ্বমেধ যজ্ঞ, সোম-যাগ এবং বেদের রহস্য সকল এই পূজায় বর্ণিত।
ঈশোপনিষদ্ (ঈশ উপনিষদ্) --মূল মন্ত্র, অর্থ এবং নিরুক্ত সহ।(Ishopanishad---Is...debkumar_lahiri
ঈশোপনিষদের মূল মন্ত্র সহ, অন্বয় এবং অর্থ, আর সংক্ষিপ্ত ব্যাখ্যা, সত্য-দ্রষ্টা ঋষিদের উপদেশ অবলম্বন করে প্রকাশ হলো। উপনিষদের অর্থ উপনিষদের মধ্যেই উক্ত হয়েছে, এবং সেই জন্য অন্যান্য উপনিষদ্ থেকে প্রয়োজন মতো মন্ত্র সকল উদ্ধৃত করা হয়েছে। (This is Ishopanishad --Isha Upanishad in Bengali language. Original texts, annotations, meanings, etymologies and explanations are provided following the teachings received from the truth-seers. The meanings of the verses in one Upanishad is available in the other and so wherever applicable the references to the other Upanishads have been made.)
Vedic Sanskrit words for fingers---fingers, numbers, digits and senses.debkumar_lahiri
This article is about the role of fingers and Consciousness. It also explains the significance of the names of each finger, the fingers and the numerological senses, and the impressions on the palms. Many associated Sanskrit words have been explained with the etymology and meanings.
উপনিষদের বায়ু,আকাশ,এবং সোম --দেবী বর্গভীমা এবং পাণ্ডব ভীম।(An article in Beng...debkumar_lahiri
দেবী বর্গভীমা যিনি বায়ু (বর্গ ) এবং আকাশের অধিষ্ঠাত্রী দেবী তাঁর বিষয়ে এই প্রবন্ধ উপনিষদের পটভূমিকায়। সোম , বায়ু এবং আকাশের বিজ্ঞান,তন্ত্রের বামাচার এবং কয়েকটি পৌরাণিক চরিত্রের তাৎপর্য উল্লেখ করা হয়েছে।উপনিষদের মূল মন্ত্র সকল, অর্থ, এবং অন্যান্য মন্ত্রের উল্লেখ প্রসঙ্গ সহ উক্ত করা হয়েছে। (This is a presentation on the goddess VargabhImaa in the context of the divine air, sky and Soma of Upanishad in Bengali Language. Vaamaachara of Tantra and some mythological characters were explained. Various references and verses of Upanishads have been quoted.)
Mysteries of Consciousness as space and air and Goddess Bargabhimaa---Quotes ...debkumar_lahiri
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.
Sleep, Dream, and state of Wakefulness of the creatures and the creator---th...debkumar_lahiri
This document discusses sleep, dreams, and wakefulness from an Upanishadic perspective. It provides context on key concepts and terms from ancient Sanskrit texts regarding the three states of consciousness. The document explores how sleep, dreams, and wakefulness are described as the three dreams and abodes of the universal consciousness in Upanishads. It examines concepts like soul, self, observer, day, wakefulness, and their relationship to the sun and physical world. References are made to verses from Upanishads on these topics.
বৃহদারণ্যক উপনিষৎ, চতুর্থ অধ্যায়, তৃতীয় ব্রাহ্মণ, মূল অংশ এবং বঙ্গানুবাদ । জা...debkumar_lahiri
বৃহদারণ্যক উপনিষৎ, চতুর্থ অধ্যায়, তৃতীয় ব্রাহ্মণ, মূল অংশ এবং বঙ্গানুবাদ ---- জাগ্রত, স্বপ্ন এবং নিদ্রার বিজ্ঞান---- উপনিষদের মূল, অংশ, শব্দার্থ এবং জাগ্রত, স্বপ্ন এবং নিদ্রার যে চিৎ বিজ্ঞান তা যথাযথ ভাবে এই আলখ্যে ব্যক্ত করা হয়েছে।
Vedic Sanskrit words related to vision, time, motion, controldebkumar_lahiri
This is a presentation on the Vedic Sanskrit words on vision and the eye. The words reveal how the vision of the Universal Consciousness is creating the time and space, i.e. the measurable universe.
বৃহদারাণ্যক উপনিষদ্, চতুর্থ অধ্যায়, প্রথম ব্রাহ্মণ,মূল মন্ত্র, অনুবাদ ও নিরু...debkumar_lahiri
The document discusses the role of eyes in controlling the sleep-wake cycle. It states that eyes play a central role along with circadian rhythms. Melatonin production is regulated by light entering the eyes and signals the body for sleep. The document explains how different parts of the eyes like retina, iris and lens detect light and dark and send signals to the brain. It also mentions research studies that show eyes have a direct impact on sleep regulation and disruptions can lead to sleep problems. In conclusion, the document emphasizes that eyes act as the main circadian Zeitgeber or time giver for the body to maintain internal biological clock.
This article explains the significance of Sanskrit word 'go' meaning 'cow' and the other word related to 'go'. This article will help one to understand why the animal cow is so sacred among the Hindus.
Brihadaranyaka Upanishad, First Chapter Second Brahmin in Bengali (Bangla) la...debkumar_lahiri
In this Upanishad, the sage Yajnavalkya narrated the expansion and contraction of the Universe and its formation from the Universal Consciousness and the mysteries of Ashvamedha yajna. This is written in Bengali (Bangla fonts) with the original texts and meaning.This Upanishad explains the mysteries behind 'ashvamedha yajna'. This is based on the unification of the divinity and mortality as seen by the seers.
বৃহদারণ্যক উপনিষদ, প্রথম অধ্যায়,প্রথম ব্রাহ্মণ, দ্বিতীয় সংস্করণ। (Brihadarany...debkumar_lahiri
এই উপনিষদে অস্বমেধ যজ্ঞের অশ্বের বর্ণনা করা হয়েছে। প্রাণ বা অশ্ব কেমন করে আমাদের মেধা হন, অঙ্গের রস হন আবার আমরা কেমন করে মহাপ্রাণে মেধ্য হয়ে তাঁতে বিলীন হই, তা এই অস্বমেধ যজ্ঞের রহস্য।
Brihadaaranyaka Upanishad, First Chapter First part in English--Ashvamedha an...debkumar_lahiri
This article presents the first part of the first chapter of Brihadaaranyaka Upanishad in English. Original texts, meanings and references have been provided. This presentation also explains the mysteries behind the ritual of animal sacrifices as mentioned by the Rishis (Seers) of the Vedas.
In this Upanishad, the seer has explained how Universal Consciousness is existing in the physical form similar to our body.
Brihadaranyaka Upanishad in Bengali--First Chapter, First Brahmin (বৃহদারণ্যক)debkumar_lahiri
This is a Bengali version of Brihadaranyaka Upanishad, First Chapter, First Brahmin (first part) in Bengali (Bangla language) , with translation and original and brief explanation. This chapter presents the knowledge which is the foundation of ashva medha yajna (horse sacrifice). The seer Yajnavalkya has described how the Universal Consciousness (Universal praaNa) has materialized as the physical universe with the body and limbs and how like a galloping horse, the Consciousness carries us beyond the death , beyond the limitation.
Shivaer bookae Shyaamaa kaeno? (Why Shyaama is standing over Shiva?)debkumar_lahiri
This is an article written in Bengali (Bangla) by the great seer Shri BijoyKrishna Chattopadyaya (1875-1945). The biography of the seer has been published in Slideshare in several parts.
Kenopanishad (in Bengali language)---Kena Upanishad in Bangla (Bengali)debkumar_lahiri
This document discusses the importance of compassion and nonviolence. It states that through compassionate action and acceptance of all people, regardless of beliefs, we can work to establish justice, equality and peace. It promotes treating all individuals, including those with whom we disagree, with kindness, respect and understanding.
Trusting God's Providence | Verse: Romans 8: 28-31JL de Belen
Trusting God's Providence.
Providence - God’s active preservation and care over His creation. God is both the Creator and the Sustainer of all things Heb. 1:2-3; Col. 1:17
-God keep His promises.
-God’s general providence is toward all creation
- All things were made through Him
God’s special providence is toward His children.
We may suffer now, but joy can and will come
God can see what we cannot see
The Vulnerabilities of Individuals Born Under Swati Nakshatra.pdfAstroAnuradha
Individuals born under Swati Nakshatra often exhibit a strong sense of independence and adaptability, yet they may also face vulnerabilities such as indecisiveness and a tendency to be easily swayed by external influences. Their quest for balance and harmony can sometimes lead to inner conflict and a lack of assertiveness. To know more visit: astroanuradha.com
Chandra Dev: Unveiling the Mystery of the Moon GodExotic India
Shining brightly in the sky, some days more than others, the Moon in popular culture is a symbol of love, romance, and beauty. The ancient Hindu texts, however, mention the Moon as an intriguing and powerful being, worshiped by sages as Chandra.
The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
Lesson 12 - The Blessed Hope: The Mark of the Christian.pptxCelso Napoleon
Lesson 12 - The Blessed Hope: The Mark of the Christian
SBS – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
Astronism, Cosmism and Cosmodeism: the space religions espousing the doctrine...Cometan
This lecture created by Brandon Taylorian (aka Cometan) specially for the CESNUR Conference held Bordeaux in June 2024 provides a brief introduction to the legacy of religious and philosophical thought that Astronism emerges from, namely the discourse on transcension started assuredly by the Cosmists in Russia in the mid-to-late nineteenth century and then carried on and developed by Mordecai Nessyahu in Cosmodeism in the twentieth century. Cometan also then provides some detail on his story in founding Astronism in the early twenty-first century from 2013 along with details on the central Astronist doctrine of transcension. Finally, the lecture concludes with some contributions made by space religions and space philosophy and their influences on various cultural facets in art, literature and film.
Lucid Dreaming: Understanding the Risks and Benefits
The ability to control one's dreams or for the dreamer to be aware that he or she is dreaming. This process, called lucid dreaming, has some potential risks as well as many fascinating benefits. However, many people are hesitant to try it initially for fear of the potential dangers. This article aims to clarify these concerns by exploring both the risks and benefits of lucid dreaming.
The Benefits of Lucid Dreaming
Lucid dreaming allows a person to take control of their dream world, helping them overcome their fears and eliminate nightmares. This technique is particularly useful for mental health. By taking control of their dreams, individuals can face challenging scenarios in a controlled environment, which can help reduce anxiety and increase self-confidence.
Addressing Common Concerns
Physical Harm in Dreams Lucid dreaming is fundamentally safe. In a lucid dream, everything is a creation of your mind. Therefore, nothing in the dream can physically harm you. Despite the vividness and realness of the dream experience, it remains entirely within your mental landscape, posing no physical danger.
Mental Health Risks Concerns about developing PTSD or other mental illnesses from lucid dreaming are unfounded. As soon as you wake up, it's clear that the events experienced in the dream were not real. On the contrary, lucid dreaming is often seen as a therapeutic tool for conditions like PTSD, as it allows individuals to reframe and manage their thoughts.
Potential Risks of Lucid Dreaming
While generally safe, lucid dreaming does come with a few risks as well:
Mixing Dream Memories with Reality Long-term lucid dreamers might occasionally confuse dream memories with real ones, creating false memories. This issue is rare and preventable by maintaining a dream journal and avoiding lucid dreaming about real-life people or places too frequently.
Escapism Using lucid dreaming to escape reality can be problematic if it interferes with your daily life. While it is sometimes beneficial to escape and relieve the stress of reality, relying on lucid dreaming for happiness can hinder personal growth and productivity.
Feeling Tired After Lucid Dreaming Some people report feeling tired after lucid dreaming. This tiredness is not due to the dreams themselves but often results from not getting enough sleep or using techniques that disrupt sleep patterns. Taking breaks and ensuring adequate sleep can prevent this.
Mental Exhaustion Lucid dreaming can be mentally taxing if practiced excessively without breaks. It’s important to balance lucid dreaming with regular sleep to avoid mental fatigue.
Lucid dreaming is safe and beneficial if done with caution. It has many benefits, such as overcoming fear and improving mental health, and minimal risks. There are many resources and tutorials available for those interested in trying it.
Heartfulness Magazine - June 2024 (Volume 9, Issue 6)heartfulness
Dear readers,
This month we continue with more inspiring talks from the Global Spirituality Mahotsav that was held from March 14 to 17, 2024, at Kanha Shanti Vanam.
We hear from Daaji on lifestyle and yoga in honor of International Day of Yoga, June 21, 2024. We also hear from Professor Bhavani Rao, Dean at Amrita Vishwa Vidyapeetham University, on spirituality in action, the Venerable BhikkuSanghasena on how to be an ambassador for compassion, Dr. Tony Nader on the Maharishi Effect, Swami Mukundananda on the crossroads of modernization, Tejinder Kaur Basra on the purpose of work, the Venerable GesheDorjiDamdul on the psychology of peace, the Rt. Hon. Patricia Scotland, KC, Secretary-General of the Commonwealth, on how we are all related, and world-renowned violinist KumareshRajagopalan on the uplifting mysteries of music.
Dr. Prasad Veluthanar shares an Ayurvedic perspective on treating autism, Dr. IchakAdizes helps us navigate disagreements at work, Sravan Banda celebrates World Environment Day by sharing some tips on land restoration, and Sara Bubber tells our children another inspiring story and challenges them with some fun facts and riddles.
Happy reading,
The editors
2nd issue of Volume 15. A magazine in urdu language mainly based on spiritual treatment and learning. Many topics on ISLAM, SUFISM, SOCIAL PROBLEMS, SELF HELP, PSYCHOLOGY, HEALTH, SPIRITUAL TREATMENT, Ruqya etc.A very useful magazine for everyone.
Sanatan Vastu | Experience Great Living | Vastu ExpertSanatan Vastu
Santan Vastu Provides Vedic astrology courses & Vastu remedies, If you are searching Vastu for home, Vastu for kitchen, Vastu for house, Vastu for Office & Factory. Best Vastu in Bahadurgarh. Best Vastu in Delhi NCR
Sanatan Vastu | Experience Great Living | Vastu Expert
The treasures in the Vedas. Soma the nectar of the moon and the mind.--part 1
1. [Type text]
Treasures in the Vedas.Soma----the nectar of the moon and mind.----Part-1
(This text is about the elixir ‘soma’ described in the Vedas. Mainly the references are from
BrihadaranyakaUpanishada(bRihadaaraNyakaupaniShada) and Chandogya Upanishad
(chhaandogyaupaniShada) and Koushitaki Upanishad (kOShItakiupaniShada). These Upanishads are
parts of Yajur Veda (yajurveda), Sama Veda (saamaveda) and Rik Veda (Rikveda.)
The words in this text which are not English words are the words of Sanskrit language. When such
Sanskrit words are written in italics, such words can be found in the Sanskrit English Lexicon by Sir.
Williams Monier. This dictionary is available for free reading in Internet at the following
addresshttp://www.sanskrit-lexicon.uni-koeln.de/monier/ . If you enter the Sanskrit word in ‘italics’ in
the ‘citation box’ and select ‘ITRANS’ for ‘input’, you can get the output based on you selection. You may
select ‘Devanagari Unicode’.)
Mind and the Divine mind
In mind we determine. We decide whether to do a thing or not. Thus from there we become physically
active accordingly. For example, when you walk, you determine to walk and when you are sure that you
are going to walk, you rise from your seat and start walking. From the mind it gets extended to the
physicality. Similarly all shapes and dimensions, colour, weight etc. which are essence of physicality is
felt or known here in the mind. These shapes, dimensions etc. or appearance are commonly called
‘rUpa’. Actually, ‘rUpa’ means anything which is a subject of vision. Mind has been termed as the ‘divine
vision’ or third eye. Effigies of Hindu gods/goddesses sometimes show the third eye above the junction
of eyebrow which is known as the physical seat of mind. Also many south east Asian ladies wear a
forehead decoration, called ‘bindi’ in Indian languages. This is usually a small circular patch of color
applied at or near the junction of the two eyebrows on the forehead. ‘bindi’ means ‘vindu’ or point.
Significantly, ‘mind’ is also called ‘aNu’ (minute or atom) in the texts as it has all the sense of physicality
in it including dimensions but mind is without dimensions.
The sun and the eyes are corresponding parts or entities. The sun is termed as the ‘eye of the universe’.
In the planetary system where we are placed, all formation i.e. creation and light i.e. revelation, vision
are connected to our sun.
Mind is immediately above the physicality. The organs like the eyes, ears, hands are the interface
between the mind and physicality.
The mind, which each one of us is having, is a part of the universal or divine mind in which we and
everything are realized.
Divinity is called 'div' or 'dyu' in Sanskrit and it means the plane of revelation. Thus all that is revealed or
going to be revealed is in the divine mind.
The seer (RiShi) has said: atha(and) aetasya(this)manaso(mind's)douh(the divinity or the divine plane)
sharIram(is the body or expanse)jyotih(illuminated) rUpam(form) osu(that) aditya(the sun oradityai.e.
who is characterized by Oneness.)-------And the body or the expanse of the universal mind is the divine
plane or divinity and illuminated form of the mind is the sun or aditya). ( Brihadaranyaka Upanishad First
chapter, Fifth Brahmin/Fifth part, 12th hymn).
2. [Type text]
vaak and what is already known i.e. past
Now the seer (RiShi—who can see beyond everything) has said that 'whatever could be known or will
be known' is the 'mind'! And also the seer has said that 'whatever is already known' is 'vaak' .(
Brihadaranyaka Upanishad First chapter, Fifth Brahmin/Fifth part, 9th and 8th hymn)
'vaak' is the first expression of Consciousness when anything is going to be formed or created. 'vaakya'
(expressed or articulated word) is the expressed form of ‘vaak’ i.e. the created or processed word. 'vaak'
or the Consciousness expressing the universe has become Herself expressed as the universe. This
'expression' is the formed universe and known as 'vaakya' or 'word'. This expressed universe consists of
the 'words’ or are ‘conscious expression’ '. Words are the every object, every entity. As it is already
formed so it is 'past'. This is why inSanskrit, the word 'bhUta' means an 'object' and also it means 'past'
or ‘realized’. We human beings live on what is already created. The earth,air, water... all have already
been created and we live on them. Thus the text says that 'vaak' nourishes usby becoming 'all that is
known'. At one end,`Consciousness is 'vaak' who ‘initiates’ every event; when the event is created and
realized, when it is materialized or earthed it is called ‘vaakya’ or word. (Brihadaranyaka Upanishad First
chapter, Fifth Brahmin/Fifth part, Eighth hymn) It is for this reason the seer has said:
‘tassai (that) vaachi (vaak’s) pRithivai(earh) sharIram(is the body), jyotirUpam(illuminated
form)idam(this) agni(fire)----that vaak’s body is the earth and illuminated form is this (terrestrial) fire.
In Sanskrit, the word ‘meaning’ is called ‘artha’. Thus word ‘artha’ means ‘realized word’ and is similar in
pronunciation to the word ‘earth’. Earth means realized words of Universal Consciousness or ‘artha’ and
thus the body or expression of ‘vaak’ is termed as the ‘earth’. Anything which is material, which is
physical is nothing but ‘vaak’, is nothing but the ‘word of Consciousness’ realized as physical.
Thus our body is the ‘earth’ and the life, ‘praaNa’in the body is the ‘illuminated form of vaak’. Thus the
‘fire’ is burning in the core of the earth. Thus the human beings bury dead body under the earth or
cremate in the fire. We are conscious, we are always talking and listening, our consciousness is burning
within us. Our body is the earth.
Mind, seed, future, what could be known, pitRiloka (abode of divine fathers.)
In the mind it is like seed. Everything, all that can be known, say of a flower, is in the mind. If it is not
already known also, it is held in the mind. Our mind is a part of the Universal or divine mind. This is why
'mind' is future', all seeds are held there. Whatever will be created or known in future is already in the
Mind. So, the seer has said 'whatever is yet to be known all is in Mind'. (Brihadaranyaka Upanishad First
chapter, Fifth Brahmin/Fifth part, Sixth hymn).
Thus the seer has said 'manahpitarah' i.e. 'mind' is the 'plane of Fathers'. 'Plane of Fathers'(pitRiloka)
refers to the abode of divine fathers. This is that aspect of Consciousness where every entity in the form
of 'seed' is held. The whole sequence of an expression, the entire link, genealogy is here. Here
everything is existing with its entirety in oneness or without sequence. This is how we also remain in our
father's body before we enter into the mother.
We conceive dimension or space in the mind but we can feel that the mind has no dimension. Thus the
‘divine fathers’ are said to have ‘dimensions in the divinity’. It is dimension but without dimension.
3. [Type text]
Thus an extract from a hymn to the Fathers says:
pitRin (to the Fathers) namaste (we bow) divi(in the divinity) je cha (even) murtaa (who are
informs/dimensions)-----we bow to the Fathers who even in the divinity exist in defined forms.
There are seven divine fathers. All the fathers in our past, present and future lives are parts of these
divine fathers.
We inherit our instincts from the fathers. Our fathers belong to ‘pitRiloka’ where the Consciousness is
present as the divine fathers. There are seven divine fathers. Number seven represents ‘wrapping up’.
Seven is called ‘sapta’ and etymologically it means ‘saha(together)+aapta(achieved)’----where in one
everything is achieved. So, seven is all in one. It is like the white light which has in it all the seven
colours. These Fathers belong to the realm of ‘soma’ or ‘Moon’ where we have earlier mentioned that
the things remain as seeds. It is from this lunar plane we descend to distinct individuality which is called
‘pRithivI’ or earth (=‘artha’ = meaning or realization of words). The word ‘pRithivI’ is related to the word
‘pRithak’ meaning separate or distinct. Both these words have the root ‘pRith’. The specialty of this
earth or ‘pRithivI’ is that here everything exists in a clearly defined and separated form. Here duality,
individuality, segregation is very prominent. This is also earth or ‘artha’. ‘artha’ means the meaning or
realization of words. Words or forms of Consciousness are realized as materials, as the earth. Here
‘vaak’(also identifiedwithvidyut or Electricity in the texts) is earthed. Here Consciousness is in the
ultimate stage of existence in singular forms. Electricity in Sanskrit means ‘vidyut’ which means ‘vid’
(existence) + ‘ut’ (supreme). (That is anything in its ‘Electrical form’ reveals its supreme state of
existence.)
The divine pair---Earth and the Heaven
'vaak’ has been identified with the ‘earth’ (pRithivI) and the Mind has been identified with the heaven or
divinity (dyu). The pair, heaven and the earth,dyu and pRithivI, is called ‘dyaavaapRithivI’ and is the
famous ‘conjugal pair’ of the Vedas. Everything whatever we seeis created from the conjugation of the
‘heaven’ and the ‘earth’. Thus everything is a mix of divinity and mortality! The pair is also known as
'dyu' and 'bhU'.
Whatever is there in the mind is created or transformed into individuality or a form by 'vaak'. Thus
'vaak' conjugates with 'mind' to create everything in the universe.
aKShara,praaNa and Ishvara
When in the beginning, there is no activity (energy at rest), there is only Oneness, but asthe One is
about to create, that creating aspect of Consciousness is called 'akShara' (meaning who does not decay
or more appropriately 'the One who decays or splits but still remains the same or “One”). When
'akShara' splits, goes for duality, Consciousness or 'akShara' becomes 'praaNa'. This is the state of
‘immutable soul’ in action. Action means ‘to know’. The word ‘knowledge’ in Sanskrit is ‘j~naana’ and
has two parts---‘j~na’(pronunciation of ‘j~na’ resembles to that of ‘know’) which means the ‘knower’ or
‘who knows’ and ‘ana’ means ‘animation’ or senses of the ‘knower’ or ‘knowing of the knower’.Thus in
all animation, in all actions of Consciousness, there this ‘j~na’ or the ‘knower’ who remains unchanged,
immutable and His knowing is expressed as the activity; this activity is briefly ‘creation’, ‘sustaining’ and
4. [Type text]
‘annihilation’. This active personality is ‘praaNa’, the divine life flowing in all of us or acting on all of us.
This aspect of activeness is also called ‘Ishvara’ in the texts.
‘praaNa’ means 'akShara’ is knowing—from this knowing the time starts, the life starts flowing. This is a
stage of ‘omniscience’. This is not like a computer. This knowing does not exist without a heart or
‘hRidaya’. It is unbounded love. Consciousness is thus our life, Universal life and eternal. Consciousness
becomes everything and also remains immutable ONE as the core! So, Consciousness is eternal.
(So, the text says: ‘satyam(truth), j~anam(consciousness), anantam(eternal), vrahma(absolute)’----The
Absolute is the Reality, Consciousness and Eternal)
As ‘akShara’ becomes active as ‘praaNa’, there are two things, the entire ‘activity’ is held in a single
sequence; i.e. the ‘creation, existence and termination’ are all together; also, the Consciousness reveals
as sequences and thus in us, time or actions are in sequence. For us, every event has a beginning, has an
existence and has an ending.
Now, akShara in activity is 'praaNa' and ‘praaNa’ splits into 'vaak' and 'manas' or 'Mind'. Then 'vaak'
and' Mind' conjugates to create the universe. ‘vaak’ initiates the ‘Mind’ to release the ‘sperm’ and
captures it in Her(vaak) to create an entity. This is why, we have a ‘word’ for every entity; each entity
has a definition, has a name.
It is interesting to note that the word ‘'akShara’ also means ‘alphabets’.
What is unknown, beyond time, praaNa
Then the seer has said ‘whatever is unknown’ that is ‘praaNa’. The One who knows and whose
knowledge is everything, from whose knowing or sense the universe is created is ‘praaNa’. The Knower
is defined or known by what is created. But that is only a part. The other par is the creator who remains
‘unknown’. You cannot know the ‘Knower’ (‘j~na’), because Knower by knowing becomes you or your
senses. The Knower remains unknown. Knower means, the active Consciousness who knows Himself
/Herself by Himself/ Herself and from that action all dualities, every individual,every entity are created.
This is praaNa-- the Knower in all the knowing’.
Thus the seer has said:
yeno (by whom) idam(this) sarvam(all) vijaanaati(can be known) tat (that—by whom all can be known)
keno ( how) vijaanIyaat(will know)-----the One by whom you know everything how will you know the
One;(Brihadaranyaka Upanishad Fourth chapter, Fifth Brahmin/Fifth part, Fifteenth hymn---Discourse
between the seer ‘yaaj~navalkya’ and His wife ‘maitreyI’.)
vij~naataram(knower) awre(hi) keno(by whom or how) vijaanIyaat(will know)----Hi, how will you know
the ‘knower’? (Hi, how will you know the One whose knowledge or knowing is your
senses?)(Brihadaranyaka Upanishad, Fourth chapter, Fifth Brahmin/Fifth part, fifteenth hymn---
Discourse between the seer ‘yaaj~navalkya’ and His wife ‘maitreyI’.)
Moment we know something, we become separated fromUniversal Consciousness (Universal soul,
Source) as a separate ‘knower’; and this whole process also happens in Consciousness. We cannot know
the source without getting merged.
5. [Type text]
Whatever you know that’s a formation of the ‘Knowledge’ or the ‘Knower’(Consciousness, The soul) and
you are a part and parcel of the process of this ‘Knowing’ to which you and your own senses also belong.
indra the unrivalled
Then the seer said: From the conjugation of 'vaak' and 'manas', 'praana' named 'indra' is born. Here,
praaNa means the praaNa or life in us, the living individual. So, the Consciousness/Mind enters into
every form that 'vaak' creates or arranges! It must be remembered that 'vaak, 'praaNa', 'Mind' are all
aspects of Consciousness. Thus we are created in the mind of the creator.
The seer has said: tou (the two) mithunam(intercourse) samoitam(entered)----the two (mind and vaak)
entered into intercourse;
tatah(from them)praNah(praaNa)ajayata(wasborn)-----from them praaNa was born; (i.e. from ‘praaNa’,
‘praaNa’ was born as a separate entity;)
saindrah----he(praaNa) was indra (Brihadaranyaka Upanishad First chapter, Fifth Brahmin/Fifth part,
Twelfth hymn.)
indra =idam(it) + dra (observer or seer; draShTRi =one who sees). As Consciousness splits into duality
and entities are created, in each entity Universal Consciousness exists as that entity or as that individual.
Each entity or individual is a centre of perception or vision. It is a micro-station. This each individual is
indra.
(Individual----who cannot be divided, who is not divisible-----each unit.
Individual----Indi---Independent, vid----observer).So, in each of us, Consciousness as indra is not seeing
any duality, though as 'us' Consciousness has become 'dual' and seeing ‘duality’. Thus there is a state of
oneness and duality in each of us. In our ‘indra’ aspect, we will see ‘oneness in duality’.
It may be noted that as Universal Consciousness has become each individual through creation, so each
individual is different from Universal Consciousness and still each individual is same as the Universal
Consciousness and remains established or founded in Universal Consciousness. It is like vortices of water
in water mass.
Thus in each creation, in each individual, there is this ‘indivisibility’ or ‘oneness’ and also feeling of
duality.
Thus the seer has said:
saaesHahasapatna --he(Indra) is without multiple wives----there is no one around him who rivals (When a
man has many wives they rival with each other; as they identify each as different from the other.)
dvitIyo (dual or duality) vai( is) sapatnoh (multiple wives)---- multiple wives (shakti) mean living in
duality.((Brihadaranyaka Upanishad First chapter, Fifth Brahmin/Fifth part, Twelfth hymn.)
( In 'Chandogya Upanishad', creation has been described as the conjugation of 'praaNa'(male) and
'vaak'(female). Here, in Brihadaranyaka, the same thing has been described with more 'break up' by
describing the conjugation as that of 'vaak' and 'manas' or Mind. In Chandogya, praaNa is the
6. [Type text]
Consciousness in activity and who conjugates with ‘vaak’ to create. In Brihadaranyaka, Mind or the
Consciousness in which all creations / creatures are in seed forms (like sperms in a male) conjugates
with ‘vaak’ to create;praaNa is the activity of immutable universal soul akShara.The action of this
activityis the conjugation of ‘manas’ or ‘mind’ and ‘vaak’.)
Thus praaNa, also termed as ‘mukhyapraaNa’ (mukhya= principal or who resides in the mouth, or who is
characterized by the mouth or ‘origin’) creates andbecomes ‘multiple entities’, and each entity is ‘indra’.
ThatpraaNa enters into each dimension is described by the term ‘madhyamapraaNa’. ‘madhyama’
means medium i.e. ‘who has entered or who is inside’ or ‘who is in the middle of everything’! When we
will know ourselves as the micro form or split of the Universal Consciousness and held in Universal
Consciousness we will also identify ourselves as ‘indra’. Knowing thusmakes one the ‘king of the
heaven’. Nothing remains beyond his reach, beyond his vision. indra the king of the heaven is said to
have ‘thousand eyes’ (sahasralochana). Thus in the text named chaNdI(which describes the ‘charitra’ or
character of the Universal Mother in three ‘charita’ or in three chapters) Universal Mother is quoted as
saying”
‘trailokyaindralabhatam’ (indra will become the king of the three ‘loka’}
devahsantuhavirbhUja (the deities will get back all the oblations offered to them)
yuam (you; you asuras, you who supports duality and obscures Oneness) prayata (depart)
paatale(underground)
jadi(if) jIvItam(to survive) ichaatha(you wish)!’ (if you wish to survive)
“indra will get all the three loka (planes or spaces; dyu—divinity/ heaven—the space that
reveals;antarIkSha—the space in between, the space that connects;bhU---the earth, the space realized.)
the deities will get back there oblations or rights
you (asura; who support duality and obscures Oneness) move under the earth
if you wish to survive.”
Thus indra is unrivalled; His vision is not obstructed by duality; in all that he sees he sees the One in all
the dualities; thusindra has many a wives but there is no rivalry.
pratirUpa, indra,prajaapati
As every entity, every creature is created from Universal Consciousness and as in each of them the
Universal consciousness remains as it is (madhyamapraaNa), so every unit, every creature ‘corresponds’
to the ‘whole’, corresponds to the ‘Universal Consciousness or Soul’. This is known as ‘prati’which
means ‘corresponding’, ‘each’, ‘every’; thus ‘pratirUpa’means corresponding form; and this is why
individual soul is called ‘pratyakaatman’. ‘aatman’ means ‘soul’. ‘pratyak’ means ‘turned toward’ or
‘turned inward/westward’. West also means back. Turning to west means, ‘to turn back’, to ‘turn toward
the origin.What is being created or revealed that appears in the ‘front or east’ and from where the
revelation takes place that belongs to the origin and which is the ‘west’ direction behind the revelation.
7. [Type text]
Thus the soul seen in every individual is called ‘pratyakaatman’; one has to look back, look internally to
see the soul.
Thus there is this hymn addressed to ‘praaNa’: ‘praajapatih (as prajaapati) charasi (you move )garbhe(in
the womb) tameva(it is you)pratijaayase (who is born as a corresponding one) ’---as praajapati(lord of
all the creatures or who controls over the birth of every one) you move in the womb; it is you who is born
as every unit (creature) corresponding to you!(Prashnopanishad).
Similarly, there is this hymn in Upanishad, which says, as the Universal Consciousness creates (sees)
every form, similarly in each unit, in each form, as individual (indra) He creates (sees) correspondingly.
Thus it is said:
rUpam (against a form)rUpam (against a form)prati(corresponding) rupah (form)vabhUbhah (HE has
become)
tadaysya (that this)rupam(forms)pratIchakShaNaaya (forviewing correspondingly)
indro (indra)maayabhi(by maaya, by the power of ‘maa’ or ‘measure’)purU (in various
)rupa (forms) Iyate (have entered) (extract from Brihadaranyaka Upanishad, Second Chapter, 5th
part,
11th
hymn)
‘for every form a corresponding form is created
to see every form correspondingly
indra by ‘maaya’ have become many!’
This is a sweet, honey relationship between the creature and the creation.This is told by a seer called
‘dadhIchi’ to the twin deities ‘ashvinIkumaara’ while preaching them madhu (honey)
vidyaa(knowledge)---knowledge of sweetness.
The tree you see is a ‘corresponding form’; it is the feelings of the tree formed in you, in your inner
space. This inner space is ‘antarIkSha’and the realm of moon, the realm of ‘soma’. The ‘tree’ itself i.e.
the external impulse which comes to you to create the sense of a tree is the ‘tree in the Universal
consciousness. This tree in the Universal consciousness is the ‘form’ or ‘rUpa’. The tree that you feel and
sense in you is the ‘corresponding form or ‘pratirUpa’ the ‘form’ created by Universal Consciousness in
your consciousness or in you and this corresponding from in every individual differs from the other.
This is why the idols worshipped by the Hindus are called ‘pratimaa’ meaningprati (corresponding) +
maa (measure).
The southern fire,dakShiNaagni,
Then the seer has said: atha(and now) aetasya(this) praaNsya (praaNa’s) apah(water) sharIram (bodyor
the expanse) jyoti(illuminated) rUpam(form) asou(that) chandra(moon).( Brihadaranyaka Upanishad
First chapter, Fifth Brahmin/Fifth part, Thirteenth hymn.)---“And now the body of this praaNa is the
water and the illuminated form is the ‘moon’.”
8. [Type text]
Here, the seer is talking about the ‘praaNa’ who has entered in all of us, in the middle of us, as described
above. It may be noted that ‘aap’{also ‘ap’}(water) and the chandramas (moon) are the forms or bodies
or spread of the middle fire or ‘praaNa’called ‘dakShiNaagni’. (Chandogya Upanishad, Fourth Chapter,
Tenth part, Chapter on the seer called ‘upokoshala’ and the Fires/praaNa).
‘Middle fire’ or madhayama(middle)praaNa, means the personality of Consciousness who controls all
those who are created or ‘who are in the middle’ i.e. between the ‘origin’ and ‘end’. (ap or water, aqua)
‘ap’, ‘aap’ means, ‘aapti’ or ‘achieving’ or ‘acquiring’ (‘aqua’) what is desired. This is why this word
stands for ‘water’ (aqua). This is that aspect of Consciousness who quenches our thirst, who fulfills our
desires. These worlds, this universe, all that were created, are being created and will be created are the
achievements, accomplishment of the Universal Mother or the Universal consciousness. Beyond every
creation, there is a desire. Creation cannot happen without desireand without the fulfillment of desire.
Desire is the ‘teja’ or radiance in the texts and the fulfillment of desire or thirst is ‘ap’ and also referred
as ‘jala’{water} in the texts.
Thus the text says:
tad (that; Consciousness, who was ONE in the beginning) oikShata(desired, determined, activated)
vahu (multiple) sam (I will be) prjaayeya(creating)----that Consciousness (who was ONE) desired to
multiply by creation.(Chandogya Upanishad, Sixth Chapter, Second part, Preaching of ‘aaruNi’ to
‘shvetaketu’.)
Moon, water and the inner-space or antarIkSha
This entire creation is the ‘ap’, ‘aap’, ‘water’ or ‘achievement’ of Consciousness. This water is the body
of praaNa the creator who is holding all of us as His own identity. The shine, the revelation by which
Consciousness multiplied, split, is the shine of the sun----like the rays those refract to produce a shape or
appearance of light.
Here in the middle, in the inner space or antarIkSha it is the soothing light of moon (chandramas), it is
like reflection, like ‘internal reflection’, like the light in which we dream. The divine Mind has the
illuminated form which is the Sun, whose light is the creative (refractive light). Here in this light there is
creation, there is splitting of the ‘self’, there is radiation. When the creation is done, the Creator
becomes reflective. Here in moon, the light is reflective, it absorbs and reflects. It shines internally in
itself. Thus this middle plane is called ‘antarIkSha’. antarIkSha-----antara(internal) + IkShaNa(seeing). It
is to see internally, to reflect. Thus this ‘reflection’ of the mind is the illumination of the ‘praaNa’. Here
the Universal Consciousness is in the reflective mood of ‘feeling’ all that the Consciousness has created
out of Consciousness’. There are two aspects---(i) creation/separation/ duality----this is the act of
speaking; (ii) then the perceiving/ feeling what is created---this is the act of hearing (shruti). Thus we
always hear what we speak.
It is for this reason, in the Vedas, it is stated that ‘shrotretRipyatichandramasitRipyati’--- when the ears
(listening) are satisfied, the moon is satisfied( Chandogya Upanishad, fifth chapter, twentieth part,
second hymn).
9. [Type text]
The moon is as if bathing in the sunlight. Reflection and absorptions are the main characteristics.
Whatever is radiated, separated as an individual, accepting that, accomplishing that, capturing or having
that as the own illumination or identity is the character of the ‘inner space’ or ‘antarIkSha’. So, every
individual has its own world in this ‘inner space’ or ‘antarIkSha’. Thus the same word is listened
differently by different listeners.
Thus the creator is regaling with all the rays capturing in His inner world or ‘antarIkSha’. It is as if the
creator is bathing in His own rays—the rays of the sun are captured, taken in to become its own shine -
----this is the shine of moon, the reflection, rather ‘the internal reflection’. Thus the seer has identified
the ‘reflective mind’ with antarIkSha-----‘manah(mind) antarikShalokoh(is the
antarIkSha).(Brihadaranyaka Upanishad First chapter, Fifth Brahmin/Fifth part, Fourth hymn.)
Where in the hymns, this moon, this water has been cited, there the seer has further said----‘ te(those)
ete (these) sarve(all) aeva(are) sama(same), sarve(all) ananta(without end)”-----they all are the same
and eternal!(Brihadaranyaka Upanishad First chapter, Fifth Brahmin/Fifth part, Thirteenth hymn.)
As explained above mind is also identified with the pitRiloka(abode of divine fathers). There is a hymn in
kaThopaniShad, 'yathaasvapne, tathaapiTriloke----as it is in the dream, so it is in pitRiloka.
The moon and the dream
Thus moon and mind are identified with the state of 'dream'. In dream we see, feel everything
internally. Whatever we see externally, when we are awake, same or similar things we see or similar
things we feel in dream. We dream in our inner illumination. We take the external things in, and then
without the external illumination, the things are illuminated by the internal light which is the dream.
This is like the moon, taking the light of sun and converting it into its own serene shine.
As explained above mind is also identified with the pitRiloka(abode of divine fathers). There is a hymn in
kaThopaniShad, 'yathaasvapne, tathaapiTriloke----as it is in the dream, so it is in pitRiloka.
This dream is the middle state. It is the junction between the state of 'wakefulness' and state of 'sleep'.
The middle state, dream has also been described as 'sandhi(junction)sthaana(station or place)---the
junction (Brihadaranyaka Upanishad..........). It is mentioned there, the 'creation happens in the
junction'. (sandheshRiShtir aha.... Brihadaranyaka Upanishad). Thus it is the abode of divine fathers
where all the seeds of all creatures exist.
From the perspective of the creator, whatever is dreamt that comes true. Dream coming true means,
that the dream is realized as earth or dream becomes true, physical.
Thus there are these three states:
The state of sleep (suShupti)----darkness for us but it is the illuminated Oneness.
The state of dream (svapna)----the inner illumination, the junction between the sleep and wakefulness,
the realm of mind. Here everything is seeded, not extended to external. When we dream we dream in
our respective world and we don't interact with the subjects of external world.
10. [Type text]
The state of wakefulness is the light for us. We have the full individuality. Everything is defined,
differentiated. The inner world is no longer dominant. The light of divinity is earthed.
prajaapati andsama-vatsara(the creator and the time of revolution)
Then the seer has said about ‘prajaapati’ and ‘sama-vatsara’. Prajaapatimeans who is the lord of the
prajaa. ‘prajaa’ means who are elegantly created.pra( most appropriately+jaa (created, produced).
The word ‘sama-vatsara’ commonly means a ‘complete or full year’. The word ‘vatsara’ means ‘a year’
and is connected with the word ‘vatsa’. vatsa means an offspring. (vatsa and vatsara are like the words
‘year’ and ‘yearling’).
‘vaatsara’(year)= vatsaya(for the offspring) +sRijati(raining, pouring down)----secreting for the offspring-
--the milk of the breasts, the all nourishing ‘life’, the streams of the senses. When the rays of the sun are
absorbed and blended they are the moon’s rays. Whatever is coming from the Creator, from the
Universal Consciousness, in ‘inner space’ or ‘antarIkSha’they are absorbed in us becoming our shine, our
nourishment, our expression, our life.Thus we are nourished. We are also shining. We are
Consciousness, our senses are shining.
Thus is ‘samavatsara’.
The phases of moon, ShoDashakalaa (sixteen phases)
So, the seer has said: sa (He, the praaNa whose shine is the moon, whose body is the water) aesha
(this) samavatsaraprajaapatih----praaNa is this ‘sama-vatsara and praajapati’.
Then the seer said---there are sixteen phases of ‘prajaapati’, the lord of the creatures.
Sixteen phases is called ‘ShoDasha’ (sixteen) kalaah(phases). The word ‘kalaa’ means phase and 'kalaah'
is the plural form. If the word is broken it is ‘kala’ + ‘a’; ‘ka’ is the first consonant of Sanskrit alphabet
and means the ‘initiation’ or ‘beginning’ of external manifestation. It also represents ‘q’ or ‘question’
which starts as soon as the creation begins. Like, ‘who is the creator, ‘from where all these have come’,
‘who am I’.‘la’ means ‘laya’ or termination. Thus the whole activity from, creation to termination is
‘kaala’ or manifested as ‘time’. ‘kalaa’ is the phase during these actions of time. Thus we all wax and we
all wean. In every moment also we wax in one way and we wean in another way.We are being reared by
the ‘lunar time’ derived from the ‘solar time’. These two ‘time’ create our ‘time’ or the ‘terrestrial time’.
The constant phase of moon, 'atihi' or 'the guest' hidden in the cask of 'soma'.
These sixteen phases of the lord ‘prajaapati’ who is prevailing on us, whose illuminated or revealed form
is the ‘moon’, consist of (1 +15) phases. The ‘sixteenth’ phase is the ‘fixed phase’ and is called ‘dhruvaa’
(female form of the word ‘dhruva’ meaning ‘who never changes’). Fixed means, this phase always
remains with the rest 15 phases. This constant phase is our ‘immutable, immortal form. The phases of
moon or the lunar days are called ‘tithi’. ‘atithi’ means a(without) + tithi(phase)----i.e. who is constant or
‘dhruva’. The common meaning of the word ‘atithi’ is ‘guest’. There is a hymn in
11. [Type text]
‘kaThaUpanishad’(Second Chapter, Second Part, Second hymn) where it is said ‘atithiduroN sat’----
‘atithi’ is inside the ‘duroN’ or ‘droNa’ or inside the jar of soma juice, hidden inside the cask of wine.
In our turmoil, in our waxing and waning, we remain constant, immaculate and immutable at one end,
at the pivot, which is our fixed or constant phase or ‘dhruva’ form. The ‘guest’, ‘atithi’ remains obscured
to us by the turmoil of time and tide. We remain unchanged and unruffled in our ‘atithi’ form.
Now the seer has said that the nights are the rest fifteen phases----tasya(His---moon’s or prajaapati’s)
raatrayoh(nights) eba(are) panchadasha(fifteen) kalah(phases); (Brihadaranyaka Upanishad First
chapter, Fifth Brahmin/Fifth part, Fourteenth hymn.)-----prajaapati / moon passes through the other
phases in fifteen nights or fifteen nights are the other phases;
sah(he) raatribhih(by the nights) ebaaa cha puryate (is filled or grown) apa cha(and also) kShIyate (is
decayed or emaciated)---- prajaapati / moon is filled or grown by the nights as well as is decayed or
emaciated by the nights;
sah (he) amavasyam(in the new moon) raatrim(night) etaya(along with these) shoroSha(sixteen)
kalaaya (phases) sarvam(all)idam(these)praaNa-bhRit(who are being reared by praaNa)
anupravishya(by entering) tatah(thereafter) praatah(in the morning) jaayate(he comes out or creates
himself)----- duringthe night of new-moon he (prajaapati / moon) along with these sixteen phases
enters all those who are being reared by praaNa (by the secreting streams of life) and comes out of
them in the morning!
Sixteenth phase is ‘dhruvaa’ or the ‘immutable, immortal soul’.
The fifteen phases, cooking the universe.
Fifteen=pa~nchadasha=pa~nchama + dasha.
pa~nchama=fifth, related to five.
pa~nchapraaNa = five praaNa(praaNa, vyaana, apaana, samaana, udaana), and also related to the
word pa~nchIkaraNa.
pa~nchIkaraNameans to mix five fundamental elements or mixing of fives aspects of ‘praaNa’ to create
an individual or entity. It is interesting note the similarity between the word ‘pa~nchama’ and the word
‘punch’ (beverage mixed with different components). It is also interesting to mention here that there is
a recipe used in Indian cooking called ‘paanchphoran’ (five spices). paanch = five; phoran=
sphuraNa=which sparks or manifests, i.e. five ‘praaNa’.
dasha = ten (corresponding Latin word is ‘decem’ similar to the word ‘dashama’ meaning tenth).
The word ‘dashaa’ also means ‘state or phase of life of any entity’; more appropriately it means ‘an
accomplished state’. Actually the five aspects of praaNa along with the five sensory organs and five
corresponding working organs define completely a creature as a separate identity from the source or
the soul.Along with the source or immutable soul it is 1 +15 =16.
12. [Type text]
15 = 5 (pa~nchapraaNa, five aspects of praaNa mixing to create) +10 (dasha or dashaa i.e. state of the
life of the creature). (10 = 5 sensory organs –ears, lips/skin, eyes, tongue, smell; 5 working organs:
tongue, hands, legs, genital, anus).
Five sensory organs are the seats of five aspects of praaNa. The sensory and working organs are related
to each other, each sensory organ has a corresponding working organ. These corresponding pairs are
(ear, tongue), (lips/skin, hands),(eyes, legs), (tongue, genitals), (smell, anus).
This accomplished stage (designated by the number ten), with the controlling authority and
fundamental ingredients (i.e. five aspects of praaNa (designated by the number five) and the constant
immutable (dhruba, designated by the number 1) soul at the root is the complete description; and this
complete unit is designated by the number sixteen. So, sixteen represents the number that stands for
the full or whole, i.e. for the creator along with the creation.
Thus the seer has said:”shoroShahahkalahsomyapuruShah” –every entity consists of sixteen phases
(extract from Chandogya Upanishad Sixth chapter, first hymn).
Thus it is like this: Consciousness as vaak, initiates the ‘forms’ in the form of seed in the ‘mind’ or
‘manas’ of Consciousness. Thus Consciousness enters the ‘form’ with the sixteen phases. Thus a created
form is made of the ‘immutable soul’ and the ‘fifteen phases. Thus, every unit, every creature, finds
itself/himself/herself as immutable, immortal at the root as there is that ‘dhurva’ kalaa or unchanged
phase in every creature! Thus in the macro cycle of life these sixteen lunar phases will be there in any
system of creation.
These actions of phases happen in all the ways, in every creation and in every moment of the life. In
Consciousness we are always being created and terminated. If at one moment you see a flower and next
moment you see a leaf, the two observers are different. Each one is created and terminated. In each
creation these 16 phases are there. In our planet this is also happening by the lunar effects.
The new moon (amaavasyaa) ---beyond measure.
amaavasyaa is the time or phase called ‘new moon’; this is the time when the eternal soul, who is ever-
old, who is before every event, wishes to become ‘new’, a ‘new creation’. It may be a new event, a new
creature, a new moment or whatever new. So, this ‘new moon’, also called ‘navakalaa’ (new phase).
This ‘navakalaa’ is there in every event, otherwise nothing can happen, time cannot move.
amaavasyaa = amaa + vaasya
amaa= a (without) + maa (maatraa or measure)----the unbounded Consciousness, beyond measure.
vaasya----is from the root word ‘vas’ which is a verb and means ‘to dwell’, ‘to cover’.
amaavasya----means the phase when ‘vaak’ dwells with ‘manas’ or mind. During this phase the
illuminated part of the moon is turned toward the sun. They cohabit to create.The illuminated part of
moon turns toward the sun during the new-moon. The Moon, the Mind or ‘manas’ turns toward ‘vaak’
or ‘aditi’ during new moon. The sun is called ‘aditya’ who is the centre of pleasure of Oneness and son
of ‘aditi’. aditya=son of aditi and aditi= a(without) +diti(duality). Goddess aditi is the mother of the
deities.
‘vaak’ is ‘aditi’ from whom all the deities and everyone is created.
13. [Type text]
The 'vaak' or shakti conjugates with 'manas' or 'mind'. At that moment everything is not there or
shrouded by 'ONEnesss'. This Oneness is 'aditi' and the event or time is amaavasya.
Consciousnessbecomes measurable or defined by the creation. Every perceptible thing or every
perception is a measure of consciousness, is a definition. But Consciousness still remains in the
undefined stage or the stage which we call root or source of everything. Since everything, every
perception, including our perception and ourselves are the perception of Universal Consciousness or
knowledge of Universal Consciousness, so at the root Consciousness remains unknown. If anything to be
known, that happens by merging. We can say, more we identify ourselves with Consciousness, with the
source of Universe, more we know Consciousness. This is called 'self-realization'.
So, beyond every creation or event, New moon or amaavasyaa will be there.
Thus there is this hymn in Upanishad to 'ama' who is 'a'. ‘a’ means without anything or without anything
else; so, ‘a’ means ‘One’ or ‘where there is no body but One’; and 'ma' which is the mortality, death
(mRityu) or end. 'ma' is the last of the consonants called 'sparshavarNa' or alphabets of touch. It
denotes the end or the mortality (the end of life flow or end of air or touch).Thus 'ama' means the
Consciousness who is everything, every moment, from the beginning to the end. 'amaa' is the 'maa' or
measure of 'a' who is at the 'beginning'. Also, 'amaa' means 'a' (without) ‘maa’ (‘maatraa’ or
measures),i.e. who cannot be measured.
Thus in Chandogya Upanishad the Rishi (seer) has said:
‘’amah (ama) nama (name) asi (is)
(your name is ama)
amaa (without measure) hi te (yours)sarvam (all) idam (these)
(your all these are beyond measure)
sah(she) hi jyeShThyah(is the foremost ) shreShThah (supreme) raajaa(radiant) adhipatih(dominating)
(She is the foremost, supreme, radiant and dominator)
sah (he/she) ma(me) jaiShTham(in the state of being foremost) shraiShTham (supremacy) rajyam
(radiance) aadhipatyam (domination) gamayatu (lead)
(Let She lead me to be the foremost, lead me into supremacy, lead me into radiance, lead me in the
dominance)
aham (I ) eva(also) idam(these) sarvam(all) asaani(wants to be)
(I also want to become everything, all these universe) (Chandogya Upanishad, Fifth chapter, Second
part, Sixth hymn.)
Actions in lunar realm, dakShiNaagni, moon and water.
14. [Type text]
We have mentioned thataditya(the sun) is the son of 'aditi'. The sun is the centre of assimilation as it is
the centre of time. Our evolution, or assimilation in Universal consciousness is manifested with time.
The corresponding centre in us is the 'solar plexus' or 'maNipura chakra' which controls assimilation of
food, digestion process. Assimilation, digestion is the process by which what is foreign or different
becomes a part us. Sun is our centre of time. Anywhere there will be a sun as the centre or source of
time. We evolve as the time passes. This evolution is also assimilation by the creator who is devouring
us. We become more evolved as we get more digested in Universal Consciousness. We become more
and more enhanced species and start treading on the path of Self-realization.
The aspect of 'aditya' or sun that makes this assimilation happen in us is called 'moon'. We have already
mentioned above about moon and the fire (active Consciousness) called dakShiNaagniwhose another
Vedic name is 'anna-ahara-pachana-agni' which means the activity of Consciousness or fire(agni) by
which foods (anna) are digested (pachana) while eating or taking anything in (ahara). Moon is the
central or principal personality of the aspect of Universal Consciousness called dakShiNaagni.
The moon in the external sky and the lunar centre in us are intimately controlling the secretion and
circulation of fluids and accomplishment or assimilation. The physical location of lunar plexus is below
the solar plexus and is called 'svaadhiShThaana '. In the external world, in our earth, the vegetation,
fruits, flowers, crops are all intimately controlled by the lunar actions. This is why still many Hindu’s
follow certain rules those govern which food should be or should not be consumed during a given phase
of moon.
Whatever radiates from the source, from the sun, is distributed and finally acquired through the lunar
realm. The light of sun is as if it is principally radiating, separating out from the source to radiate or
illuminate others. It is
splitting to form dualities.
The term 'radiation' in the Vedic texts is used by Sanskrit word called 'varSha' meaning 'year' as well as
'rain'. Thus whatever rains from the source, that has a year, a complete cycle, from the source to the
recipient and back. This complete cycle is also called 'samvatsara' as explained earlier above as the full
cycle to return to the source, the full cycle to rear a child to maturity.
Thus our accomplishment, nourishment, our destiny, our future are implemented through the Lunar
Centre by the Consciousness as dakShiNaagni. One of the bodies of dakShiNaagniis 'ap' which is 'aapti',
accomplishment or fulfillment. 'ap' also means 'aqua' or water that quenches our thirst. In her divine
form, the goddess 'ap', who is the personality, called 'ap' or 'water',of Universal Consciousness, fulfills
every one’s desire and thus quenches the thirst and cleans.
Secreting moon and soma
soma =su(secreting) + ama. We have explained the meaning of 'ama' above. So, 'soma is that what is
secreting from the Universal Consciousness who is also known in the Veda as 'dogdhRi' meaning the
'milker' or 'the maid who milks the cow'! In Chandogya (chhaandogya) it is stated that, ‘vaak’ Herself
milks Her milk to nourish the one who pursues to know Her (dugdhe asmai vaak dohaam yat vachoh
dohoh..... Chandogya Upanishad, First Chapter, Thirteenth part, Fourth hymn).
15. [Type text]
Whatever secretes from Her (Universal Consciousness) is also eternal or beyond measure. (See above
the hymn on 'ama'). Thus when I see a flower and if it brings to me all the knowledge, all the feelingsand
senses of a flower, then it is ‘soma’. Thus knowing that flower, I feel or get the eternity. That is
something un-ending, eternal expression of Consciousness that has created the feeling of flower (or that
has created the flowers) in the Universe across all time and across all the space and will create. This
eternity or ‘aanantya’ is the specialty that demarcates the line between divinity and mortality. Thus the
deities are eager for ‘soma’, thus ‘indra, thus ‘marut’, thus vishvadeva(the collective deities of the
universe). However, as we are seeing duality, seeing things as dissected from the origin, we don’t get
the entirety of the feeling which we have described above as ‘soma’.
So we are all eternal as we are all Her secretion. When we see this we see divinity. When we do not see
this we see 'mortality' or 'limits'. Thus everything, every feeling, every stroke of sound or vision, every
sway of joy or sorrow, everything is 'soma', it is most intoxicating. It is this drink, which Vedas have said
is secreting for indra the king of heaven -----indo (soma) indraayo (for indra) parisravah (let flow) ----let
soma flow for indra.
soma is called (i) indu---(ind) idam +(du) dohayati-----this secretion!
The feeding mother
In both Brihadranyaka and KauShItaki Upanishad, the ‘Moon’ or the goddess in moon has been
addressed when the new-born is born and breast milk of the mother is offered.
This is an extract from the second chapter, 8th
hymn of Kaushitaki Upanishad. This hymn is addressed to
the westward moon on the new moon night. A part from the hymn is like this:
yat te (that yours) susImam (seemingly divided) hRidayam (heart) chandramasishritam (which is
founded in the moon)
tena (by that; by that heart) amRitatvasya Ishane (oh the Controller of divinity!) ma(never) aham (me)
poutram (regarding my child) agham (sufferings) rudam (cry)”
“ Oh the Controller of divinity! By the nectar coming out of your seemingly divided breasts founded in the
moon, may I never have to cry for my child, may the child be never be in sufferings ’.
Another extract of a hymn from Brihadaranyaka Upanishad is as below. This is quoted when the
mother’s milk is first offered to the new born:
atha enam (now it is; now the newborn is;) maatre (to the mother) pradaay (taken) stanam (breast,
breast milk) prayachhati (is offered)---- now the new born is taken to the mother and breast milk is
offered to it;
yat te stanam (the breasts of yours which) shashayah (secret as the rays of moon) , yah mayobhu
(themilk which creates the joy; milk which is created out of joy;), yah ratnadha(the milk which holds
the treasures), yah vasuvit( the milk which sustains all that is existing—vasu), yah sudrata (the milk
that brings good); yena(by which) vishva(every one in the universe) puShasi(you nourish) varyani
(adorable) srasvati(ye, the goddess Sarasvati, {goddess of word}; ye vaak) tam(that milk) iha (here, in
the breasts of this mother) dhaatave (for feeding the child; for sustaining this child) kariti(make it
16. [Type text]
happen)—(this is a hymn to the Universal Consciousness addressing the Universal Mother personality,
invoking the elixir, the breast milk / soma from the Universal mother to the earthly mother of the new
born)----
‘ you adorable sarasvati (goddess of words-vaak), the breasts of yours which secretes the soma/milk
from moon,
milk which creates the joy,
milk that holds the treasure,
milk that sustains every one that exists, the milk that bestows good, the milk by which you nourish all the
entities of the universe
bring the same milk in the breasts of this mother to feed the new born’
In this hymn, the word ‘shashayah’has been used to express the flow or gush of ‘soma’ or ‘milk’. This
word is from the root word ‘shash’. ‘shash’ is a verb meaning to ‘leap or spring’, ‘dance’ as mentioned by
Sir Monier Williams in his ‘Sanskrit –English Lexicon’. Here, this word ‘shashayah’ in Upanishad seems to
mean ‘gushing out’ or ‘spring out’.
The word ‘shasha’ and also ‘shashanka’ means hare or a rabbit, and the word ‘shashanka’ means the
moon. The word ‘shashanka’ actually means ‘one whose appearance carries an impression of a hare’.
Similarly to the word, ‘shashanka’ there is a word ‘shashadhara’ having almost the same meaning. The
word ‘shashi’ means ‘moon’.
(Here is a quoting from internet: <http://www.sacred-texts.com/astro/ml/ml08.htm> “When the moon
is waxing, from about the eighth day to the full, it requires no very vivid imagination to descry on the
westward side of the lunar disk a large patch very strikingly resembling a rabbit or hare”.)
Mother’s milk
The word ‘stana’ means breast and has the root from the word ‘stan’ meaning to ‘utter sound’. The
word ‘stanayitnu’ means the ‘rumble of cloud’. Thus from the mother ‘vaak’ secretes the ‘milk, the
‘nectar, the ‘soma. ’ The cloud rumbles and rains, the earth becomes green. It is not that rain just
nourishes and produces the vegetation. It brings life to the earth in numerous ways. As mentioned later
in this text, through the rain we return from the other world to the earth again as a part of the re-birth
process. Thus ‘varSha’ means the year and also the ‘rain’. Here is a hymn on ‘rain’ from
‘PrashnopaShiad’ (10th
hymn against the second question) :
‘yada (when) tam(you) abhivarShasi(rain) athemah(then these) praaNa (hey praaNa) te(your)
prajaah(creation)
ananda rUpah (delightedly) tiShThanti (they wait) kamayannam (foods as desired)
bhaviShyatIti(willgrow or will become)’
---Hey praaNa, when you rain all your creation wait delightedly knowing that their desired foods are
going to grow (their desires are going to be fulfilled).
17. [Type text]
Thus it is the mother’s words which initiate the ‘mammary gland’ to secrete the milk for the new born.
Brihadaranyaka Upanishad has described ‘vaak’ as ‘dhenu’ whose common meaning is ‘holy cow’ and
etymologically it is connected with the word ‘dhvani’ meaning ‘sound’. The word ‘dhenu’ thus means the
secreting sound. Mother ‘vaak’ is said to have four breasts, two for the deities or heaven, one for the
Fathers or ‘pitRiloka’ and one for the ‘human beings’.
Waxing and Waning of moon and the wings of ‘soma’ the bird.
Waxing is the period when flux of soma increases. It is the phase when Consciousness illuminates our
instincts toward action. During the weaning, Consciousness takes us back. This this to and fro motion is
there in our every action, in our every moment. Weaning is the period when we go back to ‘soma purI’
or to the abode of Moon. During those nights of weaning, Consciousness examines us, examines our
instincts and implants the new ‘patches’ (like the ‘new patches’ in software).During the waxing period,
we become activated with the ‘new’ things immediately after the ‘new moon’ night. Thus we grow in
HER, in the Mother Consciousness, by the lunar cycles. This cycle is there in the external sky and the
world and that’s what we see in the sky and as the lunar month; this cycle in there in our every moment
of existence in the micro form. The lunar month is divided into two parts, each approximately 14 days or
a fortnight. These two periods are known as ‘suklapakSha(period of waxing)’ and ‘kRiShNapakSha’
(period of waning). These are the two groups, two ‘packs’ or ‘two pakSha’.
‘soma’ has been also described as bird in the texts. Sanskrit word for ‘bird’ or a winged creature is
‘pakShin’. The two periods ‘sukla pakSha’ and ‘kRiShNa pakSha’ are the two wings of ‘soma’ by whose
flaps ‘soma’ is flying or the nectar is flowing across the universe.
Our passage to the other world and back to morality.
It is now clear that as we remain in seed form in the moon or rather in ‘pitRiloka’ so we descend from
there to the father’s body before being attributed with dimensions in mother’s womb.
Similarly when we leave the earth or when we leave our body we ultimately reach the ‘pitRiloka’.
As we leave, leaving the earth behind, we traverse the respective way to the moon, to the king (raajan)
Soma; the path gets constructed in accordance to the daily living that we live on the earth. There are so
many paths, each unique, everyone has the one's own way for coming here and for departing. Vedas
have cited that both the paths of yours are as you have lived--------yatha karma yatha shrutam( the way
you have worked and way you have taken that work in you or the way you have felt about it).
Thus there are numerous ways between the earth and the moon and back. These routes are circuitous
and called 'vartanI'. In general there are two broadways called pitRiyanaa (the course to the Fathers)
and devayanaa( the course to the deities/ to the heaven).
These routes and traverse along the routes have been described in many places in the texts. Those who
have not yet seen or experienced the eternity they return from the moon or ‘pitRiloka’. We cannot go
beyond that. It has been stated that the one who knows , the one reaches ‘vidyut’ (Electricity) from the
moon. Then the departing soul is taken to the higher planes by someone or personality called
‘amaanava’. This term ‘amaanava’ signifies the personality whose features have been described above
as ‘new moon’ or ‘amaavasyaa’. ‘amaa’ means ‘without measure’ and ‘nava’ means ‘new’. This means
18. [Type text]
the One who is eternal or without measure and whose every ‘measure’ creates ‘novelty’. This path of
those traversed by the souls who have known the Truth is called ‘devayaana’, ‘the way to the gods’ or
‘the way to the land of beings who are self-revealing and eternal’. Here every one is self revealing, here
reflection is not predominant.
It has been stated that those who go beyond the realm of moon’s influence or those who go above
‘‘pitRiloka’ they do not return (na punarvartante)—this actually means they are no longer subjected to
compulsory rotation in the cycles of life and death. They can come and go as they wish or if they wish.
Now for the departing soul who has to leave without knowing the root they are said to tread the path to
the abode of ‘divine fathers’ or ‘pitRiloka’. This path is termed as ‘pitRiyaana’. The travel along
‘pitRijaana’’ is described in the text as below:
“ atha je ime (and all those ) graame (in their village i.e. in their world or for themselves)
iShTa(desires)-purtey(fulfils) dattam (donates) iti upasate (worships or performs) ,
(And all those who live fulfilling their desires and donates / sacrifices accordingly)
te (they) dhUmam(smoke) avisambhavanti(become)
(when they leave the body, they go into smokes---i.e. they fail to perceive the full illumined
Consciousness or the Fire; the fire, the viva or the feeling of endless Consciousness is missed so the Fire
remains obscured by the smoke or the fire is not kindled well; )
dhUmat ratrim (from the smoke to the night); ratrey (from the night to the) apara pakSham (to the
spell of fading moon)
(from the smoke to the night and from the night to the to the spell of fading moon);
apara pakShat (and from the spell of fading moon) jan (tothose) Shat (six) dakShiNa aeti (these
southern) maasan(months)
(and from the spell of fading moon to the spell of these southern months i.e. the six months when the
sun shifts more and more toward the south);
na(no) aetey(they) samvatsaram) (one complete year) aviprapnuvanti(they get)
(theyfail to get one complete year—samvatsara; sam(perfect or appropriate)+vatsara (vatsa=offspring,
child; samvatsara= year or the due cycle required to fully rear up a child).
There is a third route that has been stated in the text. It is for those who are not fully evolved. They are
mentioned as those creatures who frequently transgress from the life to the death and death to the life.
The return of the departed soul is described as below:
tasmin(there in the moon) yavat (till the time ) sampatam(it is required to complete) UShitva(the soul
lives) atha(and then) aetam aeba (in this) adhvanam (path) punah (again) nivartante (returns) yatha( in
a manner similar to) itam (the way soul leaves the earth); aakaasham(the soul becomes part of sky);
aakaashat(from the sky) vaayum(the soul is transformed into air), vaayur bhUtva (after becoming air)
dhUmoh(smoke) bhavati (becomes), dhUmoh bhUtva (from the form of smoke) abhram bhavati(the
19. [Type text]
soul is transformed into air carrying water), abhram bhUtva (from abhra) megho (cloud)
bhavati(becomes), megho bhUtva (after becoming cloud) pravarShati (rains); te(they) iha (here in the
earth) vrIhi (grains of rice) yavah (grains of barley, corns etc.) oShadhih ( herbs), vanaspatayah (plants
and trees), tilah (oil seeds), maaShaah (beans, pulses)itijaayante (are born);atoah
(and)khalu(certainly)durniShprapatarm (difficult to exit); yah yah hi (all those who) annam(food) atti
(eat), yah (all those) retah(semen) sinchanti (ejaculate) tat(they—those who are born as the grains,
seeds etc.)bhuyah (similar or identical to the male personality in whom they enter)ebabhavati (they
become).
---There in the moon the departed souls live as long as the time is not over; then they again return along
this way similar to the journey they took to depart; they enter into the sky (space of the earth); from the
sky the soul is transformed into air; from the air they become smoke (i.e. they are radiated); from the
smoke the soul is transformed into air carrying water called abhra (a state prior to the formation of
cloud); from ‘abhra’they enter or become cloud; from cloud they are rained here in the earth and they
are born as (or they enter into) the grains of rice, grains of barley, corns etc., into herbs, plants and
trees, into oil seeds, into beans and pulses; it is certainly difficult to exit from these states; all those who
eat the foods, all those who ejaculate semen they (these souls) become part of them (i.e. through the
foods they enter into the bodies of those who ejaculate semen; they become part of them).
It is to be noted that the various transformed states described are part of the five fundamental elements
(five fundamental states of Universal Consciousness at the root of creation):
(i) akaasha(vyoma)----space---sound;
(ii) vaayua (marut)------air----touch;
(iii) dhUma---teja-----smoke (heated but not completely illuminated), vision/illumination
(iv) abhra,megha----water----taste
(v) vrIhi, yava,oShadhi, vanaspati, tila, maaShaa---- plantation, seeds etc.----earth----smell.
Kuvid (multiple) soma, pavamaana (flowing and purifying) soma and sunavama (elegantly novel)
soma.
The juice that we are drinking from all the fragments, from all the forms of Consciousness, like from our
relations, children, money, ambitions, sorrows and joys are ‘kubid (multiple) soma’, characterized by
many forms or dualities. We decay, we worn out we die and we are reborn…we remain intoxicated and
churned. At the same time, life is flowing, soma is flowing.As the ‘soma’ flows so the ‘soma’ cleans us.
The flowing soma cleansing us is known as ‘pavamaana soma’ in the Vedas. It is always flowing. We are
never stationary, even in dream and sleep. We keep on transiting from sleep to dream and back. We are
always dynamic, moving from one thought to the other, one action to another. You cannot stay still. Its
habit is to flow and takes everyone along. It cleans us by the flow, it cleanses us from stagnation---the
flow of life, the flow of consciousness from Universal Consciousness to us. Thus ‘indra’ intoxicated by
‘soma’ says----‘charaiveti, charaiveti …..keep moving, keep moving… ‘ Thus there is this famous hymn on
pavamaanasoma in Upanishad (Brihadaranyaka Upanishad, First Chapter, Third Brahmin (Part), 28th
Hymn):
asoto (from the untruth) maa (me) sadgamaya(sat-truth + gamaya—move)
tamasah (from the darkness) maa (me) joytir (to the light) gamaya (move)
20. [Type text]
mRitoyh (from the death) ma (me) amRitam (to the eterrnity) gamaya (move)------
pavamaan (oh flowing) soma punihI(purify) punihI(purify) mam(me)
move me from the untruth to the truth
move me from the darkness to the light
move me from the death to the eternity
oh flowing soma purify, purify me.
As the light of eternity gains the prominence, as the Oneness behind the duality rises, the death and its
scours start fading. As the death goes out, nothing becomes old and dilapidated. In the light of the
eternity, everything becomes ever new- nitya (ever )navIna(a) (new) ! There is this hymn on ‘sunavama
soma’
om jaatavedase sunavam somam
(we have got the soma elegantly new for ‘jaatavedas’)
araati atoh ni dahaati vedah
(burn the belongings of our foes---burn all those which are averse to our knowing of you!)
sa na parShadati dUrgani vishvaa
(letjaatavedas row us through all the difficulties / dualities of the world)
naaveva sindhUm dUritat agni!
(as the ship sails over the sea so you agni{jaatavedas} take us beyond all hardships)
jaatavedaa (jaatavedas) = jaata (to take birth) + veda(to know or feel). This is how Consciousness
creates or multiplies. Action of Consciousness means ‘to know’ and to know means ‘to create or become
what is known and to feel that is created’. This is in us as ‘to speak and simultaneously listen what we
speak’. When we see ourselves as consciousness we see soma moulding us not to decay but to ‘ever
new’. We no longer see the death as death.
We know and we become and we feel what we know. That’s how we live. That’s how we feel everything
and this universe. As is the Universal Consciousness so we all are and it has to be like this because it is
only One everywhere. So there is no duality, or duality is the form of One. Thus there is no aging,
nothing becomes old and stale. It iseternal, it is older than anyone and it is ever-new. Such form of
Consciousness is celebrated as nava durgaa by the Hindus. nava=new, durgaa=who takes us beyond all
the difficulties. Death is the most difficult of all.
Pressing and extracting of soma juice is one of the processes of the Vedic rituals when soma was
extracted for offering to the gods. There was a time when a plant/ creeper called ‘soma’ used to grow in
21. [Type text]
the regions of Hindukush mountains of Afghanistan. These plants would be shading the leaves during
the waning of the moon and will have growing leaves during the waxing of the moon.
This modern science is yet to learn how intimately the flow of liquid, juice, life, water is being controlled
by moon in the earth, in the soil , in the plants and in us; how it is controlling the fragrance and smell!
{somo gandhaya—let soma enhance my smell----from Ratri Sukta (Hymn to the goddess Night) –Rik
Veda.}
Anything that we see or feel become different when we take it in (i.e. when we learn that we are feeling
inside). Everything we take in, for instant that blade of green grass swaying in the breeze. That it is
green, that it is a grass blade, that it is swaying all are the feelings formed in theinside of the observer. It
is Consciousness (the personality of all personalities, life of all the livings and inert) in us who takes
those forms or senses or feelings and so we enjoy or live on the senses and feelings. More we see thus
more we press the hard physicality to extract and drink the juice. This is the lunar shine in my inner sky.
Consciousness means the One who is me and everything. Consciousness means whose act of seeing is
my eyes and vision, whose act of hearing is my ears and sound, whose act of touch is my skin and so on.
Act of Consciousness means knowing, sensing. In this knowing or sensing, the knower, the knowledge
and what is known or the sense are all included in One Consciousness. The viewer, the vision, the eyes
and the process of vision all are created or activated when Consciousness sees. Our vision is included in
that, it is a part of that and not different. And so are all our senses and feelings.
There is a hymn asbelow:
ravi (sun) madhey(inside) sthita(situated) soma(soma / moon)
soma madhey (inside soma) hutashana(fire; huta (offered) + ashana(eats)---who eats or regales
whatever is offered; or the recipient of all oblations, all offerings; who assimilates all oblations,
offerings)
tejo madhye (inside the radiance) sthitam (is situated) satyam (the truth)
satya madhye (inside the truth) sthito (is situated) achyuta( the unmoved)!
Inside the sun is situated the moon/ soma
Inside the moon is situated the fire/ hutashana
inside the radiance is situated the truth
Inside the truth is situated the unmoved!
(This is written from the teachings received from the seers Shri. BijoykrishnaChattopadhyaya (1875-
1945), and his principle disciple ShriTridibnathBandopadhyaya(1923-1994). --Debkumar Lahiri.)