The deities of the Vedas and the numbers (Part 1)--Revision 1 (Corrected and edited)

The numbers and the deities of the Vedas(Part-1)
The Sanskrit words written in italics are available in the dictionary by Sir Williams
Monier at http://www.sanskrit-lexicon.uni-koeln.de/monier/
(Written following the teachings of the great seer Shri. BijoyKrishna Chattopadhyay
(1875-1945) and his principle disciple Shri Tridibnath Bandopadhyay(1923-1994)).
Three—tra
Three is tra in Sanskrit. tra means traaNa or rescue— or relief from an
entanglement, relief from distress, misery or death.
1.1 Significance of an offspring.
The words putra and putrI meaning son and daughter respectively are also related
to tra. putra means punar (repeated)+ tra (rescue), i.e. who can rescue from
repeated and compulsory cycles of birth and death.
A child (putra or putrI) is considered as a replica of the parents and is born from
the union of the parents. The birth of the child shows that from Oneness duality is
created and behind duality Oneness is existing.
1.2 Sense of duality and death.
As long as the sense of duality dominates on us or as long as duality is not
perceived as the duality of ONE and as long as ONE is not seen in the duality, we
cannot escape death and also we cannot escape compulsory re-birth. Living in the
domain of duality is the same as living under the control of ‘death’ or living a life of
everlasting uncertainty. As we start realizing that we are living in the world of
Consciousness the duality starts vanishing into Oneness of the Universal
Consciousness.
1.3 Duality, fear and void.
Fear and death are the senses having roots in the sense of duality. Thus
Brihadaranyaka Upanishad (1/4/2) has said---- dvitIyat (from duality) vai
(certainly) bhayam (fear / sense of void) bhavati (grows)---fear originates from
the senseof duality.
1.4 Creation of ‘I am’ / ‘aham’ and the fear.
Self-expression and the dawn of day; aha (day) and aham (I am). puruSha
(individual)

It is said that during the creation, the creator (brahmaa) was scared when He found
himself alone (Brihadaranyaka Upanishad,1/4/2). Thus we all have the instincts ‘of
having fear when alone’ as every feature in us has its origin in the Universal
Consciousness. Below is a quote from Brihadaranyaka Upanishad:
aatmaa (aatman/ soul) aeva (like)) Idam (this) agre (before) ashIt (existed)
puruSha vidhah (as a puruSha; puruSha---pu(many) +ruSha (from the verb ‘rush’
meaning ‘to be agitated; puruSha---who is agitated or vibrant to become many;
vidha means ‘like’ or ‘fixed’.) Brihadaranyaka 1/4/1
Before all this, Consciousness existed as the soul (existed as the only ONE)
and ready to become many.
sa (He) anu (microscopically / atomically) vIkShya (observed) na (na) anyat
(anything other than) aatmanh (soul) apashyata (saw)
He observed in every detail and could not see anything other than Oneness
sa (He) aham (I am ) asmi (in existence) iti agre (in the beginning) viaharat (spoke
/ felt)
He is the one in the beginning who (first) sensed the existence as ‘I am’.
Tatah (That’s how) aham(iam ) naama(name) abhavat(was created)
This is how the name (or the sense) ‘I am‘ was (is) created.
Tasmat api (That’s why) aetarhi(till now) amantritah (being invited; being
summoned) aham(I am ) ayam (so and so) iti aeva (like this) agre (first) uktvaa
(mentions) atha (thereafter) anyat (other) naama(names) pravruvate yat
(whatever) assay(for the one) bhavati(is / applicable.)
That’s why, till now, if one is invited, (the one) first says ‘I am’ and
describes further the other names (or introduction) which are applicable to
the one.
sa(He) yat (that) pUrvah (before) sarvaan (all) papmanah(sins> darkness>which
covers the reality or truth>untruth or unrevealed form of the truth) OuShat (burnt
or illuminated to shine; Oushat is connected to the word oSha (burning/shining)
tasmat (that’s why) puruShah (puruSha) bhavati (is)
Since He burnt all darkness (sins) to shine beforehand so He has become
‘puruSha’ (who illuminated all darkness at the beginning).

From the darkness or unrevealed form ‘I am’ or the ‘assertive revelation has
happened. This is the shine. This is why the ‘day’ is called ‘aha’ derived from the
word ‘aham’ or ‘I am’.
If we do not know that negativity is a form of the Universal consciousness or Soul
we get the darkness or void in negativity. If we know the Universal Soul or the
Oneness of the Universal consciousness then darkness is no darkness.
The acts, deeds which lead us to darkness, divert us from the path of ‘knowing the
soul’ is sin. Thus we need to understand the words ‘sin’, ‘darkness’ in this context.
We get the darkness because of not knowing the One who is everything. Doing
work without this knowledge is performing sin. Sin is called ‘paapa’ in Sanskrit.
Thus when we get up from the sleep or the death, this darkness is killed.
svayam and aham, aatman, Universal soul
Though we have explained these terms in some of the previous articles, it will be
relevant here to explain these terms briefly.
There is probably no word in the language of English to convey the sense which the
word ‘savayam’ carries. This word represents the selfless and assertion-less ‘self’.
In all our feelings or in all the activities in our consciousness, this fixed, constant
feeling of ‘assertion less self’ remains as the back ground or foundation. On this
foundation we sense other senses. With each of our feeling or knowing or sense,
the assertive self or ‘aham’ or ‘I am’ becomes live and it gets associated with that
‘feeling’ or ‘knowing’. If you feel, know or sense a sound, you say, ‘I hear’. But all
these happen because in the base, the neutral ‘assertion less self’ remains.
Assertive self is created from the ‘assertion less self’ or ‘savayam’ and dissolves in
it during the sleep or death. It is for this reason though during the sleep we do not
feel either ‘existing’ or ‘not existing’, still after we get up, we say—‘I have slept
well’. This is because though ‘I am ‘does not exist during sleep, ‘savayam’ remains
awake as ‘savayam’ is constant, ever awake, immutable. ‘savayam’ is aatman or
soul and soul of every individual as well as the Universal soul. Here everything is in
oneness. It is for this reason we all have the instincts and some idea of what death
is because we all died earlier.
Fear and being alone, duality and fear
Here is a quote from Brihadaranyaka Upanishad (1/4/2)
sah (He) avibhet (was scared)
He was scared;

tasmat ekkaakI vibhevti
that’s why everyone gets scared when alone.
sah (He) ha ayam(this) IkShaam chakre (looked into)
Then he observed this:
yat (as) mat(from me) anyat (diiferent) na (not) asti (exists)
As no one different from me exists
kasmat (from whom) nu vibheti (should I get the fear)
from whom should I get the fear!
tatah (then) aeva asya (his) bhayam(fear/sense of void) vIyaaya (left him)
Then his fear (sense of void) left him.
kasmat (from whom) hi abheshyat (would he be scared)
Of whom he has to be scared?
dvitIyat (from duality) vai (certainly) bhayam (fear / sense of void) bhavati
(happens).
Certainly from duality fear (sense of void) happens.
Death means feeling of getting terminated or entering into ‘nothingness’ or ‘void’.
The word for fear is ‘bhaya’ in Sanskrit and has a phonetic similarity with the word
‘void’. With the advent of knowledge, nothingness or void also is felt as the form of
Consciousness who is the ONE in everything and everywhere. This leads one
beyond death. Thus Upanishads have said in many places that death remains as
long as this sense of duality remains.
2.0 Union of vaak and praaNa, creation of manas (mind)
We have explained in many of the earlier publications that every perception, every
word or every creation is from the union of vaak and praaNa. In the Consciousness,
within us, in our inner sky, with every word spoken or heard, with every sense or
feeling perceived, we are being created as a specific entity. Each of the formed,
defined or articulated word in our mind is our body or a form. It has a name
(naama) and appearance (rUpa). Inside this we live. The name and appearance are
the cover or body of the praaNa.
Thus here are the two quotes from Upanishad:

(Brihadaranyaka Upanishad: 5/8/1):
vaacham (vaak) dhenu(cow/who utters sound or dhvani) iti upaasIta (to be
worshipped)
vaak to be worshipped as the one uttering milk secreting words (holy cow)
tasyah(she has) chatvarah(four) stanah(udders)
She has four udders
Svaahaakaaro, vashaTkaaro hantakaarah svadhaakarah
(they/the udders are known as) svaahakaara, vashaTkaara, hantakaara,
svadhaakaara
tasy(her) dvO (two) stanOU (breasts) deva (the deities) upajIvanti (live)
svaahakaaram cha(and) vaShaTkaaram cha(and also)
The deities live being fed by her two udders called svaahaakaara and
vasshaTkaara
hantakaaram manushyah(humans)
Humans live being fed by the udder called ‘hantakaara’.
svadhaakaaram pitarah(fathers)
(Divine) Fathers live being fed by the udder called ‘svadhaakaara’
tasya (her) praaNa (praaNa) RiShabha (bull)
Her (vaak the holy cow’s) bull is the praaNa
mano (mind is) vatsa(calf)
Mind is the calf.
Thus mind is created from the union of vaak and praaNa.
(It may be noted that the word stana meaning breast in Sanskrit is from the root
word stan meaning ‘to sound, to roar, to thunder, to reverberate’. stanayitnu
means the rumble of cloud. It is life or the milk flowing from the words.
The breast called ‘hantakaara’ of vaak nourishes the human beings. The word hanta
means which ends with ‘ha’. It is also interesting to note that the word ‘human’
starts with the alphabet ‘h’.)

Quote from Brihadaranyaka Upanishad (1/6/1)
trayam (three) vaa iadam (are these) naama(name) rUpam (appearance)
kaarma(activities)
vaak iti (vaak is) aeShaam(of these) uktham(uktha)
These are the three---the name (definition, formation), shape (space,
directions) and the activities (time).
vaak is uktha.
Atha(because) hi sarvaaNi (all) naamani (names) uttiShthanti (rise)
(vaak is called uktha) because all names rise from her
Thus vaak defines and shapes the praaNa in all the forms and thus everything is
created from the words.
(Brihadaranyaka 1/6/3)
praaNah (praaNa) vai (is certainly)amRitam (amrita, above the mortality)
praaNa is certainly beyond the mortality
naam (name) rUpae (shape/appearance) satyam (are the truth /realization)
name and appearance are the realization
taahayam (by them) praNaah(praaNa is) channam(covered)
By them (by name and the shape) praaNa is covered.
Thus praaNa remains covered by the names and shapes cast by vaak.
Mind is the realm of names and shapes.
2.1 Vaak, praaNa and manas (mind);
(121+13rd
)
The Universal Soul splits as vaak (the faculty by which everything is processed as
vaakya or word or as a defined entity) and praaNa (personality of Consciousness
who is ready to become whatever way vaak shapes the Consciousness). vaak is like
an active female and praaNa is like a willing male and they are in union to create
the Universe and its activities. Whatever is created out of vaak and praaNa is also
the One or the Universal consciousness who splits into these two forms (vaak and

praaNa) and then unify to create an entity which is the third. Thus this is the third
position.
This makes three a very sacred number as it shows ‘ONE’ at the beginning (before
formation) as well as the One at the end (i.e. after formation). Three represents
our salvation by showing us One in the duality. When we see the third we know it is
the ‘ONE’.
Between 1 and 3 exist(s) 2 who are vaak and praaNa, each satisfying the other like
a couple in conjugation. Thus in mathematical term 2 is the mean of 1 and 3 or 2 is
between 1 and 3. What is created from vaak and praaNa is the ‘mind’ or ‘manas’.
2.1.1 Mind and the physical universe; divine mind and the third eye.
The defined universe is founded in the divine or universal mind. It is the mind
where we perceive the physical universe. It is in our mind we determine and
accordingly we become active with our senses. vaak and praaNa or Consciousness
take defined formation in the mind. vaak becomes vaakya or the perceptible word,
defined world, world expressed by ‘naama’ (name) and rUpa
(shape/dimensions/vision).
The mind is also known as the ‘third eye’ and ‘divine eye’.
2.2 What lies under the shroud of the truth!
The formed or realized universe is within the divine mind. Mind is that part of the
Consciousness where our feelings are well defined with shapes (rUpa) and
definitions (naama or name). It is the root of the ‘gravitational universe’.
The appearances and definitions are the truth or the realization. praaNa the
Consciousness, who is realized, is the eternity. praaNa who is amrita or beyond the
mortality is shrouded by names and the dimensions.
2.2.1 Divine mind and the divinity and the sun
The realization that this stark physicality, this revealed universe, this grain of dust,
this drop of water are no one but the Universal Consciousness who is our soul, who
is the life streaming in all of us, rescues us from the mortality , rescues us from the
slavery of physicality and death. Thus mind is the third and thus three is sacred. So
as we realize ourselves as the revelation of the divine mind the entire science of the
physical universe automatically gets revealed in us.
Thus Brihadaranyaka (1/5/12)has mentioned that the entire divinity is the body of
the divine mind:
atha (now) aetasya(this) manoso(mind’s) douh(divinity is) shrIram (body)…

Now this (universal) mind’s divinity is the body.
This means whatever is the revelation characterized by space and time is part of
the universal or divine mind.
Divinity is div, dyu, dyO in Sanskrit. It means the plane of self-revelation. Here
whatever` one wants is revealed from within, from the one’s self or soul. One does
not have to run around to reach the things desired. Revelation is its character. Thus
divinity is the body and the sun is the luster of the divine mind. The sun is that
center of the divinity from where the vision and action of time is acting on us.
3.0 Trinity as in sixth chapter of Chandogya Upanishad.
The revealed and realized (truth / satya) and unrevealed (untruth).
Here in this part of the Upanishad, the seer aaruNi has described the numbering or
multiplication of the Universal consciousness without describing the union of ‘vaak’
and ‘praaNa’ and describing as one splitting into another. It is the same splitting of
the Consciousness. We will explain the observations of the seer by quoting some of
the texts of Chandogya.
(i) sat aeva (certainly the truth) soumya (soumya) idam (this) agra
(before) ashIt (was) aekam aeva (certainly one) adItiyam (without
duality):
soumya! before this (creation), certainly the Truth was existing; this Truth
was the only ONE and without duality.
(soumya is a form of address to someone who is young and attracts affection; it
etymologically means ‘the one who has come to existence along the stream of
moon light (soma) or stream of praaNa’)
(ii) tat ha (however about that) aeka (some) aahuh(says) asat aeva
(certainly the untruth) idam (this) agra (before) ashIt (was) aekam
aeva (certainly one) adItiyam (without duality); tasmat (from that)
satah (the truth) ajaayata (was generated):
However about this someone says that before this (creation) certainly the
‘Untruth’ was existing; this Untruth was the only ONE and without duality.
(iii) kuta tu khalu (how) aevam sat (can this be?) katham (how) astah
(from the untruth) sat (truth) jaayet (can be generated)?
sat tu aeva (certainly the Truth) idam (this) agre(before)
ashIt(existed); aekam aeva (certainly one) adItiyam (without duality):

How can this be? How from the Untruth the Truth can be generated?
Certainly the Truth was existing before this (creation); the Truth who is
the only One and without duality.
The above also means that if the initial phase is ‘untruth’ or negativity, then that
negative One becomes expressed as truth. So, even if there all things dissolve in
Oneness (so there is neither One nor two) still the truth is revealed or positivity is
created from this state.
Untruth or negativity is the absolute Oneness. Though it is ONE but it is beyond
ONE too. Where there is ‘One’ in the Consciousness, then certainly there is ‘duality’
too. ONE cannot be one if there is no two or duality. Thus though the seer has
questioned ‘untruth’ but actually what is said here is that ‘untruth’ is the ‘truth in
negativity’. Otherwise there is no point in quoting this topic. Elsewhere also in
Upanishad, this negative aspect as well as positive aspect have been distinctly
described and we will mention these later.
3.1 (akShara and kShara)
The Truth is the status of the Universal Consciousness when the consciousness is
about to be two or create duality. This aspect is also called ‘akShara’. akShara = a
(without) + kShara (decay)---meaning who never decays and who is immutable.
However, the word ‘akShara’ always implies that there is the ‘kShara’ i.e. the one
who decays. ‘akShara’ is the ONE who decays or multiplies into duality but still
remains the same. What ‘akShara’ becomes as dual or as a separate entity is called
‘kShara’ who decays with the time. Thus ‘akShara’ means who decays but still
remains immutable.
3.2 The negative and positive 1 (+1 & -1)
There are two aspects of ONE. (i) ONE who is everyone and (ii) there is none but
ONE. These two aspects of ONE have been described by the seers in Upanishad.
Here is a quote from Brihadaranyaka Upanishad(2/3/1):
daev (two) vaava (certainly) brahmaNo (brahma’s) rupae (forms)
brahama certainly has two forms
(brahama means who is growing as the universe and always supersedes everyone)
mUrtam (with dimensions) cha(and) aeva(also) amUrtam (without dimensions)
cha(and)

With dimensions and also without dimensions
martyam (mortal) cha (and) amRitam (eternal) cha
Mortal as well as eternal
sthitam (still) cha (and) yat (moving)cha
Still as well as moving
sat (real) cha (and) tat(that) cha (and)
Real as well as that (beyond reality—which cannot be described, so instead
of a noun , the pronoun ‘tat’ or ‘that’ has been used.)
3.3 (One multiplying as many, creation of trinity)
Then the seer said: the Truth desired to become many----tad (that) OikShat
(desired) vahu (many) syaama (I will) prajaaeya (create/generate); tad (that)
tejah(teja) asRijata (was created). (Chandogya 6/2/3).
That (The Truth—Universal Consciousness One whose realization is the truth or
reality) desired I will create many; he/she created teja (radiance).
The Sanskrit word OikShat is the past tense of the verb IkShaNa meaning ‘seeing’
or ‘vision’ and also means ‘enabling or activation of the time’ : IkShaNa = I
(energy/activation) + kShaNa (moment, instant of time). Thus seeing and flowing
of time is the same. We have explained (in our earlier publications) this ‘vision &
time’ as the root of the ‘sun’ whom we find as the source of revelation and time.
3.4 teja, vibration, vaak
aNda (egg) and Damaru)
The first revelation is ‘teja’. teja generally means ‘vigour’ or ‘radiance’
Etymologically it means---tad (that) ejati (vibrating)----the vibration in Oneness.
Vibration means though in motion still remaining attached to the origin---the
differentiation is just beginning.
This is the first phase of the creation and the first deity created. I am not sure, but
it may be that the word ‘age’ is connected to ‘ejana’ or vibration, as this is the
beginning of time which we have explained above. The word ejana is from the root
verb ej meaning to vibrate (and also to shine). If all the motions, all the streams,
all ejections are perceived in Oneness it becomes ‘Vibration of the Universal One’.

teja is an attribution of vaak and also has been used as a synonym for vaak. teja
also means the ‘power to fertile’ or ‘bring about multiplication’ and has also been
used as the synonym for the Sanskrit word ‘vIrya’; vIrya means ‘strength’, ‘virility’.
The ‘sperm’ that is contained in the Consciousness for being created, is the ‘word to
be created or realized’. The ‘egg’ in Sanskrit is called ‘aNDa’ and this word also
stands for ‘testicles’. The word can be broken into ‘am’ + ‘Da’. ‘am’ means ‘to
sound’, ‘to move’. Actually it means the radiance or power that moves the
Consciousness to sound what is being conceived. The word ‘Da’ stands for this
sound announcing what is going to be created. It is like beating the ‘drum’. The
word ‘Dam’ in Sanskrit also means to ‘sound. So, it is two things, ‘Dam’ or the
‘announcing sound’ and ‘rU’ or ‘rUpa’ is the ‘formation’ or ‘appearance’.
Damaru is the sound instrument held by the deity ‘shiva’. So Damru means ‘Dam
(sound) + rU (shape, vision)’; the sound creating the formation or the ‘realization’
or the ‘truth’ or the ‘existence’.
3.5 aNdaja---created from the eggs
We explained the meaning of the word ‘aNDa’. A bird warms up or radiates the egg
to hatch it. So the eggs are called ‘aNDa. One created from ‘aNDa’ is called
‘aNDaja’.
aNdaja has been described in Chandogya Upanishad as one of the fundamental
seeds of the species; it is described as one of the three principal seeds at the root
of the creation.
This means every being possesses the power of revealing everything from the self;
may be this power is latent now or may be this power is active in the being. This is
the characteristic of divinity of highest order where whatever is desired it gets
revealed; it is revealed from the soul or self.
This universe is called ‘brahmaaNDa’ the egg of the brahma. brahma means who is
growing and the greatest; it is from the root verb ‘bRih’ meaning to grow or to be
‘greatest’.
3.6 Creation of ‘ap’ from ‘teja’
After teja, ap is created.
tad (that) teja OikShat (desired) vahu (many) syaama (I will ) prajaaeya
(create/generate) iti tad (that) apah (ap/ divine water) asRijata (was created).
(Chandogya, 6/2/3).
That teja desired, “I will create myself as many” and from that ‘Water’ was
created.

The next step is ‘ap’. Whatever Universal Consciousness became/becomes/will
become, all are held in Universal consciousness as Her /His own acquirement or
achievement. This is water or ‘ap’ that quenches all thirst. Here everything is in the
state of ‘already achieved or acquired’. Like we remain accomplished and satisfied
after achieving a desired thing.
Thus from teja or radiance, ap or water is created. So, the seer has explained that
this is why one shades tear out of emotion, one sweats in the heat. These are not
some unscientific statements. The laws of nature are revealed in a different way
when one can see the laws and regulations along with the Regulator. This state of
Consciousness called ‘ap’ is also called ‘praaNa’. It is the middle stage, it is between
vaak and manas (mind). When one knows this ‘ap’, the one is called ‘aaptakaama’.
The seers have been described as ‘aaptakaama’. aaptakaama = aapta(achieved or
acquired) + kaama (desire). The seers have achieved or acquired all that can be
desired or they have achieved everything. Thus the word ‘aqua’ is for water
because it is the plane of ‘acquirement’, where all our thirst gets quenched. In
Sanskrit the word ‘ap’ meaning water and ‘aapti’ meaning ‘achievement’ are
connected words.
3.7 Duality and Onness in Heart & Water
In ‘teja’, One is differentiating into many and each differentiated form is separated
from the source. It is the way radiation happens. In ‘ap’ all the differentiated
entities are held together by the ‘heart’.
In teja, there is a void or space between the one who is radiating and the one who
has been radiated as a different individual. In ‘ap’, all dualities are held as ‘my
duality’. In ‘ap’ or water, duality is moistened with oneness. This is ‘hRidaya’ or
‘heart’.
It is the realm of ‘heart’, ‘hRidaya’ where two ‘one’ always get united. Suppose you
take the bath. It is you who get into water and it is also the water who gets into
you. We are living by embracing everything which we know or feel as different from
us. The principal feature of this plane is living with mingled oneness and duality and
it is also the plane that supports the ‘cyclic living’, i.e. the state where the
organized and repeated cycles of life and death, creation and annihilation have the
major role. The physicality surfaces from this water and the physicality dissolves in
this water in repetitive manner.
(It is for this reason, it is stated in mythology that the demons Madhu and Kaitabha
requested viShNu to slay them where there is ‘no water’, i.e. they wanted to get rid
of the cyclic returns.)
3.8 Ocean (samUdra) and Universal memory

It (ap) is the plane of reflection and re-creation. Here the Universal Consciousness
reflects what ‘SHE’ has already created from ‘HER Oneness’ in ‘teja’. As we are
repeatedly created from here, here everything remains ‘impressed’ or it is the
universal plane where impressions are held. Impression is called ‘mUdraa’ in
Sanskrit and where all impressions are perfectly held is called samUdra (sa =
perfect/ right, mUdra= impression/stamp). The ocean or sea is also called
‘samUdra’ in Sanskrit. It is for this reason the science of palmistry is also called
‘samUdra vidya(knowledge)’
3.8.1 Mind and reflection, water and moon
Also, in the realm of ‘ap’ the illumination is characterized by ‘reflection’ of the divine
mind; moon (who reflects the self-illumined sun) is the characterized revelation or
shine in the plane of ‘ap’.
Sustained and maintained event is also the characteristic of this plane.
3.9 Creatures of water
We human beings, gandharva, apsaras and other similar creatures are
characterized by the prominence of ‘heart’ over the other two aspects of trinity
which are ‘teja’ and ‘anna’. This characteristic of ‘ap’ or ‘water’ is also considered as
one of the seeds in the root of all creatures and is called ‘jIvajam’. The root word
‘jIv’ means ‘to live’, ‘to continue living’. This is why one of the main aquatic
creatures called ‘fish’ is termed as ‘matsa’ in Sanskrit. The word ‘matsa’ is ‘mad
+sa’. ‘mad’ means ‘madIya’ or ‘mine’ ‘sa’ means ‘he, she or it’. Thus ‘matsa’ means
‘she (/he /it) is mine’. This feeling of ‘mine’ is typical of the heart or ‘hRidaya’.It
also means the pleasure out of such feeling. Thus the ‘mad’ in Sanskrit also means
‘to rejoice, to revel, to be drunk’ etc. Both gandharva and apsaras are well known
for their strong influence on the opposite sex and the fondness of music, dance,
soma and rejoice.
3.10 Water and gravitation; Re-creation and virility;Creation of replica or
pratirUpa.
Universal Consciousness, as the divine water, has embraced everyone knowing
them as the form of Universal Consciousness. This is the acquirement of the
Universal Consciousness. This sense of ‘my forms’ belongs to ‘heart’ or ‘hRidaya’.
‘Heart’ or ‘hRidaya’ is the place in consciousness where everything is held in
togetherness as ‘my children’, ‘my creation’, ‘my forms’. This attraction in
physicality is felt as ‘gravity’. It is also the place of ‘recreation’ i.e. the creation is
‘seeded’ here. Thus our ‘virility’ or ‘fertility’ is connected with this ‘divine water’.
The Consciousness who bestows virility or fertility in us, who makes the soil fertile
to create the crops and food, is called ‘reta’ or ‘retas’. This word reta or retas is

connected with the words rata and rati. The word ‘rata’ means ‘to stay attached’ or
‘to remain’. It also means to be ‘sexually attached’ and the word ‘rati’ means the
‘sexual union’. Thus it is power by which ‘vaak remains in praaNa’ and ‘praaNa
remains in ‘vaak’, the power of divine conjugation and the conjugation in every
creature. Thus from this water all creatures are created as physical being, each
creature is frozen into a solid individual. Thus we get harbor in the water bag in the
mother’s womb before being created as a separate individual in the domain of the
mother earth.
This earth is created from the water……aapah vai arka; tat yat shara aasIt tat
samahanyata, saa pRithivI abhabat (Brihadaranyaka Upanishad, 1/2/2).
The water is ‘arka’; in that (water) what was like the ‘creamy layers’ that
was perfectly killed; those layers became the earth.
To kill means to freeze into a frame of limitation. Thus a bird cannot think itself as a
tree, or a man cannot think himself as a bird. Each has been framed into
definiteness. Though each is rooted in infinite,boundless and eternal Consciousness.
As we do not know the root, so when this frozen frame tends to unfreeze we think
that we are going to nowhere or dying.
This formation into a definite identity is to become ‘earth’. Earth is ‘pRithivI’ or who
supports the ‘pRithak’ (segregated) identity.
3.11 arka, arc and water
The dik or directions (vectors) and the ‘ap’ are features of an aspect of the
revealing Universal Consciousness called ‘dakShiNa agni’ who is also located in the
middle of the three heavenly fires or three ‘agni’. The ‘dik’ or ‘directions’ are the
inclinations or leaning of the praaNa. The way praaNa leans correspondingly the
directions get specific and active and then the shapes are formed. How will be our
feature, how we will be built, how will be our appearance are all controlled by the
mother or by ‘dakShiNa agni’. Thus ap is termed as ‘arka’ which means ‘arc’. arka
generally means ‘sun’, but it does means the ‘bent light of the sun’. The word ‘arc’
is known to be derived from the ‘apparent’ motion of the sun from the earth.
(http://www.etymonline.com/index.php?term=arc).
This bending and curvature makes all the shapes. The water or the divine water
‘ap’, bends the ‘self-illuminating’ light similar to the refraction of light as light
passes from the air to the water. This is how the shapes are created. Thus the eye
or the sun in us, the centre of vision in us, contains both the ‘sense of vision’ or
‘light’ and the tears or the ‘water’. This universe and every entity in it have been
created in an amazing arrangement of unification! This is ‘saama’, the veda of
‘sameness’.

This creation of shape from ‘arc’ or arka’ has been described in Upanishad as
quoted above (Brihadaranyaka Upanishad, 1/2/2).
3.12 pratirUpa----creating replica
As we are created, each of us represents the creator. Thus we are His/ Her ‘look
alike’. It is like a child resembling its mother or the father. This is called ‘prati-rUpa’
or ‘corresponding look / replica’. rUpa is ‘look’ or ‘appearance’. The reason why a
child resembles its parents is the same as why we see our own reflection in the
water! As we have mentioned earlier, this way of looking at the things is based on
the knowledge of the One from whom everything is originated and in whom
everything is in Oneness. In Brihadaranyaka Upanishad, the personality in the
water is named as ‘pratirUpa’.
Here below are quotes from Brihhadaranyaka Upanishad on ‘ap’ and ‘retas’.
imaa apah sarveshaM bhUtaanaM madhu, assam apaam sarvaNi bhUtani madhu. ya
cha ayam aasu apsu tejomayah amRitamayah purushah, ya cha adhyatam raitasa
tejomayah amRitamayah purushah—ayam aeva sah, yah ayam aatmaa.idam
amRitam, idam brahmah, idam sarvam. (Brihadaranyaka Upanishad, 2/5/2).
This ‘ap’(divine water) is the honey of everyone and everyone is the honey
of this ‘ap’.The entity in this ‘ap’ who is radiant and eternal is the same as
the One who in us as the virility and who is radiant and eternal; this (one
and same entity) is brahma and is existing as everything.
Here is a quote from Brihadaranyaka Upanishad on ‘replica’ or ‘pratirUpa’
sah (He) ha uvacha(said) gargyo(Gargo)
(He who is) Gargo said
Ya (that) aeva ayam(him only) apsu (in the water) puruShah (the entity/person)
aetam (him) aeva(only) aham (I) brahma upaasae (worship) iti
The person or the entity who is the water (/who is in the water), I worship
him as brahma (the absolute).
sah(he) ha uvacha (said) ajaatashatruh (Ajaatashatru)
He who is Ajaatashatru, said
maa (no) maa(no) aetasmin (about him) saMvadishThaa(preach)
No no! (Don’t) preach about him (like this);

pratirUpah(creating replica) iti vai (certainly) aham(I) aetam (him) upaastae
(worship)
I certainly worship him as the one from whom replicas are created.
sah ya (the one who) aetam (him) aenam(like this) upaste(worship) pratirUpam
(pratirUpa/replica) ha aeva (certainly) aenaam (in him) upagachhati (reaches), na
apratirUpam(does not get what is not ‘alike’); atho (thus /and) pratirupah (likes or
replicas) asmat (from him) jaayayte(generates)
The one who worships him like this whatever is ‘liked‘(pratirUpa= replica=
likeness) only comes to the one (worshipper); whatever is disliked that
never (reaches the one); and ‘likeness’ or replicas generate out of the one
(worshipper). (Brihadaranyaka Upanishad, 2/1/8).
Replica also means ‘likeness’ or ‘look alike’. If someone is like you then you like the
person. Something that suits you, you like the thing. Thus ‘pratirUpa’ is related to
the sameness or oneness or the universal soul. In the universal soul, in the oneness
of the Universal consciousness all dissimilarities, all disliking’, all dualities are held
in a seamless oneness. Thus the Bible said that the God has created everyone in
His own image. This is ‘saama veda’, the sameness, the likeness, holding every one
as the formation of the soul! Veda means the ‘feelings’ or the ‘feelings’ of the
Universal Consciousness.
Replication is inherent in creation. The modern science knows when a cell divides,
how the characters are exactly replicated in the two cells created from the parent
cell. This is known as replication of DNA.
3.13 maa---Mother---The alphabets of ceation and annihilation---sparsha
varNa—alphabets of touch.
Alphabets are also called varna (alphabets) matrIkaa (mother)----mothers who are
in the form of alphabets.
In the text tantra, five ‘ma’ or five forms of the Mother Consciousness have been
mentioned. ‘ma’ is at the end of the consonant series called ‘alphabets of touch’ or
‘sparsha varNa’.
Mother can create appearance or formation out of ‘nothing’ or out of ‘unformed,
undefined state’. Mother gives formation to the one who is ‘unformed’. This is
creation from ‘negativity’ or ‘mRityu’(death).In Her womb the formation takes
place. This formation or appearance is also called ‘aakaara’. So, Mother or ‘maa’ is
that personality of the Universal Consciousness who ‘expresses us’ (aakaara) from
‘negativity’ or mRityu (ma). Also, Mother is the one who takes us from positivity to
the negativity, i.e. who can make the ‘death’ or ‘mRityu’ (ma) to happen (aakaara).

This is also the character of ‘maa’. We are being shifted from positivity to negativity
and again to positivity and so on in the cyclic manner; finally maa (mother) takes
us beyond the cycles.
maa= ma (mRrityu /negataivity + aa (aakaara or shape)=who shapes the
negativity or creates shapes or definition out of negativity.
maa- ma + aa ---who shapes the negativity i.e. who brings in the negativity or who
trnasforms the positivity into the negativity.
Both are the actions of Mother or maa.
There are twenty-five consonants called ‘alphabet of touch’ (sparsha varNa’).
In Sanskrit there are five groups of such consonants and each group consists of five
alphabets. Each of these consonants makes guttural sound. However the sound of
the last alphabet in each of the five groups is nasal or rather oral-nasal. The first
four are articulated through mouth. However, the last consonant is pronounced with
the air released from both mouth and nose. This is how each group ends; i.e. each
group ends with a nasal sound. The last alphabet of each group is nasal—these last
ones are pronounced by releasing air through both mouth and nose. Nasal sound is
the sound of the higher plane. The sound becomes nasal with the detachment of
physicality. These sparsha varana or the ‘alphabets of touch’ are also described in
Upansiahad as the soul or elements of the ‘Death’ or the god of ‘Death’----
sarve(all) sparsha(touch) mRityoh(of the Death’s) aatmaanah(soul)(Chandogya-
2/22/3)------all the alphabets of touch characterizes the ‘Death’. All the alphabets
of touch represents the characters of the personality of the Consciousness called
‘Death’ or ‘god of death’. The touch cannot happen without duality. We are created
from the ‘touch’. These alphabets, these expressions of ‘vaak’ create us into
physicality and also re-create us beyond physicality. The last alphabet of each
group of five represents this creation beyond physicality. They are called
‘anunaasika’, i.e. which follows the ‘nasal way’.
3.14 The five ‘ma’s or ‘pancha makaara of tantra.
Now as discussed above, we have mentioned two ‘ma’, i.e. mUdraa (impression)
and matsa (fish). There are three more ‘ma’ which are maMsa (meat), madya
(wine) and mithuna (copulation).
So it is like this:
(i) matsa is that aspect of Universal Consciousness or the Mother who is holding
each of us as ‘her own form or fragment’----matsa =mad (mine) +sa(it/he/she)---
it is mine!

(ii) mudraa is ‘impression’ or ‘imprint’, the way each of us is existing in HER
memory; the way we are held in HER or our signs/ signatures. mudraa also means
signs or gestures.
(iv) madya= mad+ ya; ‘mad’ means ‘mine’ and also ‘pleasure’ or
‘exhilaration’. ‘ya’ means to control or execution with control. The way
the feelings of this ‘mine’ is controlled is ‘madya’. It is for this reason
as we evolve, our ‘sense of ‘self’ and ‘mine’ also evolves and changes.
How one looks at an object or at a person changes due the increased
awareness of the Universal Consciousness as one’s origin and
constituent. The intoxication of the wine gets refined. This ‘me’ which
is limited and is like an insect now, becomes ‘greater and greater’ to
merge with brahma the greatest.
(v) maaMsa means ‘flesh’ or ‘meat’. Etymologically it means ‘maaM’ (me)
sa (HE/SHE/IT) or maaM sa (dharayati—holding)----the Universal
Consciousness is holding me. Whenever the Universal Consciousness
splits, SHE holds ‘each fragment’. This is fundamental. This is flesh.
(vi) mithuna or copulation is the merging in brahma; it is the merging in
Universal Oneness or union with the Universal consciousness.
3.15 jeevajam:
Considering the origin of the creatures from the ‘ap’ as described above, the
creatures are called ‘jeevajam’. ‘jeeva’ also means who are living or whose main
character is ‘to live by the heart’, ‘to live by the relation’.
3.16 Creation of anna from ap
Then as the deity ‘ap’ desired to multiply, ‘anna’ is created. anna means which can
be eaten. It is from the root word ‘ad’ meaning ‘to eat’.
The third step toward manifestation is to become ‘anna’. anna is that aspect of
Universal consciousness by which the Consciousness nourishes us. Etymologically it
is---- ad (eat) + na (like). Thus anna means what can be eaten or assimilated.
Consciousness is always coming in us as our senses, as the vision, taste etc.
Whatever we sense we get merged into that; we become that. This becomes more
and more evident as our realization of existence beyond physicality gets stronger.
Though we are physical still we are not. We are evolving as the Mother
Consciousness is rearing us by the ‘action of senses’. This is called ‘bodha kriyaa or
j~naana kriyaa’ i.e. action of Consciousness or action of Knowledge or Sense. We

are changing, growing and evolving due to the assimilation of senses in us. Slowly
but gradually our instincts are changing and one day we start questing for the self.
This eating and evolving also appears as changes and termination. Each change is a
kind of termination or a death as well as a rebirth. The previous state changes and
a new state appears. The previous personality changes and a new personality
appears. This is true universally. Thus in Brihdaranyaka Upanishad it is said
‘ashanaayaa hi mRityu’---- desire to eat is the ‘Death’. ashanaaya means ‘desire to
eat’. Thus in Brihadanyaka(1/2/5), the seer has further said------sah yat yat eva
asRijata tat tat attum adhriyata----whomsoever HE created He vowed to eat
them up!
Thus as we are sensing the sound, touch, vision etc. while living in the ocean of
Consciousness and these senses ae becoming out parts, so also the Universal
Consciousness is sensing all of us all the time and that makes our evolution or
reverse journey….journey back to the source. Thus Consciousness is our food or
anna and we are the foods of the universal Consciousness.
3.17 Food, time and oneness
The word ‘adya’ means ‘food’ or ‘anything that can be eaten’. This word also means
’ now’. Thus the ‘time’ starts with eating or ‘assimilation’. The moment we are
created from the Oneness as a separate individual, we are being pulled back toward
the source or Oneness simultaneously. This pulling back is our evolution and also it
is the clocking of time. Thus this word ‘ad’ is also the root of the word ‘aditi’
meaning ‘without diti or without duality’. It is also the root of the word ‘aditya’.
aditya means sun and etymologically it means who is characterized by ‘oneness’ or
who is the centre from which the oneness is spreading out. aditya or sun is also the
source of our time. The earth’s time is originating from the sun.
3.17.1 The vultures and the dogs
It is said that the vultures can predict. This bird is called ‘shakuna’ in Sanskrit.
What I can say that Vulture has a very far reaching sight! It can spot its prey from
several miles away while flying in the sky. Probably it can also predict when a dying
creature is going to be dead. Etymologically the word ‘shakuna’ means anything
that can happen or that may take place. It is from the root verb ‘shak’ meaning ‘be
able to’. Capability of Consciousness that Consciousness will become or can become
everything is called ‘shakuna’. Thus whatever, praaNa or active Consciousness will
become is called ‘shakuna’.
The word shva means the flowing time or ‘regulation’ in vogue. The dogs are also
called ‘shva’ as they are instinctively loyal to the master or obey the regulation.

Thus whatever is present (shva) and whatever is going to be (shakuna) all are the
anna or foods of praaNa!
Followings are quoted from Chandogya (5/2/1). When the deities recognized
‘mukhya praaNa’ or eternal praaNa (the active Universal consciousness) as their
root, the praaNa asked them:
kim mae annam bhaviShati
Wat will be my foods?
The deities replied: aa shakunivya aa shvabhya
From the vultures to the dogs!
Thus it means, Consciousness eats and assimilates everything that is within the
eternity! By everything the Universal Consciousness is regaled and everything is
regaled by the Universal Consciousness.
3.18 udbhijjam:
Like ‘andajam’, and ‘jeevajam’ as described above, the third origin, seed or element
of every creature is ‘anna’ and the creatures characterized by ‘anna’ is called
‘udbhijjam’. It may be noted that every creature has all the three elements or
seeds, i.e. every creature can be called aaNdajam, jeevajam and udbhijjam.
Now the word ‘udbhijjam’ is from the root word ‘udbhid’ and the word ‘udbhid’ is
ud(up) +bhid (to pierce, to break open and rise). Thus ‘udbhid’ means who is
evolving upward. The plants are called ‘udbhid’ because they break the inert soil to
rise up with life. As anna comes in us, it brings in life, senses and consciousness.
Thus we cannot live without food. Thus it ceaselessly kills the inertness; it
ceaselessly reaps it apart and maintains the stream of life. Thus Chandogya has
said that the colour of ‘anna’ is ‘kRiShNa’ which means ‘dark and attractive’. (The
word ‘kRiShNa’ is from the root word ‘karShaNa’ meaning ’attraction’ as well as
‘dark’.) Indeed ‘anna’ is most attractive, it is bringing life in us, life from the air,
from the water, from the foods, from the earth, from the plants and from the
innumerable life giving forms in which ‘anna’ is existing to nourish us.
3.19 The assembly of three into One
After the three principal deities (vaak, praaNa, manas) were created, the Universal
Consciousness desired to create the defined universe (naama and rUpa).Thus
accordingly for every creature ‘vaak’, praaNa and manas’ become the origins or
seeds.
Thus Chandogya (6/3/1) has said:

teshaM(that) khalu aeShaM(thesebhUtanaM (creatures) trINi(three) aeva(as these)
vIjaani (origins) bhavanti(happen); aandajam (originating from
aNDa/egg/radiance/vaak), jIvajam (originating from ap) , udbhijjam (originating
from anna) iti
Thus all these creatures are having three origins or seeds---those are
‘andajam’ (teja as origin), jIvajam (ap as origin) and udbhijjam (anna as
origin).
Thus the Universal Consciousness split (splits) into three deities to create the three
principal elements of the Universe. To create every creature or entity, the Universal
Consciousness again combines these three deities or elements in HER (HIS)
Oneness or in the soul. To describe this Chandogya has addressed Universal
consciousness as ‘saa’ or ‘she’.
Thus Chandogya described (Chandogya6/3/2):
saa iyam devata OikShyata ‘hanta (aah!) aham(I am) imah(these) tRisro (three)
devata(deities);
She, this deity (universal consciousness) longed : aah! I am these three
deities (vaak, praaNa and manas);
anaena(by this) jeevaena (creature) aatmanaa(soul) anupraviShya (entering)
naama (name) rUpe (form) vyaakarvaaniti (will create)
I will enter in them as the soul of (each) creature (entity) and will create
the names and forms!
This means the Universal Consciousness along with ‘vaak’, ‘praaNa’ and ‘manas’
make every entity as part of the creation. Everything, every being in the universe is
the Universal Consciousness along with the three main deities, i.e. ‘vaak’, ‘praaNa’
and ‘manas’. Thus if everything is split it will emerge as ‘vaak’, ‘praaNa’ and manas’
or the three aspects of the Universal Consciousness. These three aspects have been
identified with three colours in Chandogya. These are the colours of the ‘veda’. The
colour of veda means the colour of the eyes. The veda or the feelings are flagrant in
the eyes. Thus the vision of the Consciousness is radiating these colours by which
the universe is made and names and forms are created. Thus the creation is from
HER eyes. This is why the word ‘IkShaNa’ means the act of seeing as well as
‘desiring or longing’. It makes the moment long and longer, stretches the time.
Thus the parts of the eye in red colour represent the ‘Rik veda’ which is also the
colour of ‘vaak’. The white part of the eye is the ‘yajur veda’ which is also the
colour of ‘ap’, the dark colour of the eye ball represent ‘saama’ which is also the
colour of ‘anna’.

Then Chandogya says (Chandogya 6/3/3): tasam (them) trivitam (each created
from three) trivitam(thrice) aeka (one) aekam(and one) karavaNi (let me do) iti;
Let me combine the three into One (let me combine these three in me)!
Thus the Universal Consciousness combined the three (vaak, parana anad manas)
in the Oneness i.e. in the Universal Consciousness itself as an entity. Thus every
entity is the Universal Consciousness in which vaak, praaNa and manas are
combined in a specific way to create that entity. This ‘specific way’ is the mystery of
‘shakti’.
3.20 (number 9)
Thus it is like this: 1 - 3-1-3. The One becomes 3, then 3 combines in One
and an individual is created; then One in each such individual splits in three to
create further.
First, combination of three in One takes place and the first series of creation from
trinity happen. From Consciousness is created Consciousness and all the properties
of the origin are also transferred into the created beings. Thus each created out of
trinity is again splitting into three and recombining to create more and thus this is
happening in infinity. This is 3*3 =9 and implied by the repetition ‘trivitam trivitam’
as quoted in the verse state above. Each of us in our consciousness is splitting all
the time. Thus in our inside we are becoming a different personality in every
moment. This each personality is a formation out of trinity. This is also happening
in the physical world and in the process of physical re-production. Whether it is
physical, subtle or spiritual, it is Consciousness only everywhere as everything.
This becoming tirvit or trinity twice is equivalent to 3*3 or 9.
Thus every created entity is numbered as 9 or new. New is the everlasting status.
Everlasting can only happen if it is ever new. At 9 the enumeration ends.
When any integer from 1 to 8 is divided by 9, the division returns the number
recurring in infinity. Thus, 5/9 = 0.555555………=5/10 + 5/100 + 5/1000…………..
Similar properties are exhibited by 9 for bigger integers.
For example, 14/99=0.141414….., 142/999=0.142142142……….
There are other properties of this numeral which exhibit recurrence in infinity.
3.21 The meaning of the three colours
The colours are named like this:

The rohita or red belongs to teja or vaak. rohita means ‘to ride’. It signifies the
attribution or feature which is attributed by vaak on praaNa to create a specific
entity or being. Like heat or radiation moulds a metal and casts a shape, so is done
by vaak or teja.
The vocal vaak as the source of Universal feelings or senses (veda) is called ‘Rik
veda’. The colour of Rik is also red.
The shukla or white is the colour of ‘ap’. This is the colour that ‘grants’ whatever
one desires. This is the granting colour. In ‘ap’ everything is granted. Whatever has
been desired it is in a state of ‘achievement’ in ‘ap’. This also the colour of ‘yajur
veda. ‘yajur’ is the middle veda as ‘ap’ is the middle state. This middle state
connects two, ‘vaak’ (teja) and ‘manas’ (anna). ‘yajur’ means which joins,
connects. It consists of two alphabets, ‘ya’ and ‘ja’. ‘ya’ is the internal revelation
and represents the control of vaak. ‘ja’ is the external revelation or end result
/formation (ja—generation) which is ‘vakya’ or process words. Processed words are
held in the mind or ‘manas’.
kRiShna, as we have explained before, is the dark attractive colour of ‘anna’. This
is the colour of ‘saama’ veda. anna is ‘saama’ or ‘same’, as the food becomes
‘same’ with us. We assimilate ‘anna’, ‘anna’ assimilates us. We have talked about
this before.
Thus the entire universe, all of us are made of the three revealing colour of the
Universal Consciousness or the light who is Conscious, who has revealed itself by
itself and in that revelation all of us have been also created or revealed.
(Chandogya Upanishad, Sixth Chapter, Fifth part.)
For this reason, whatever we eat, whatever we drink, whatever we sense it
separates into three in us.
Any food or any sense thus has three parts and decomposes or separates into three
elements (vaak/teja, praaNa/ap, manas/anna) as it becomes same with us or as we
assimilate the food or the sense.
vaak/teja, praaNa/ap and manas/anna are also mentioned as the three anna or
three foods of the Universal Consciousness. Thus whenever Universal
Consciousness comesin us as our food, as our senses, the Consciousness embraces
us in three forms: the first and foremost form is ‘anna’. As anna, the
Consciousness splits in us in three forms: the most coarse form becomes the
external physicality.
(http://sciencelearn.org.nz/Science-Stories/Our-Senses/Sensing-food)

(Chandogya Upanisad, 6/5/1)
annam (food) ashitam(when eaten) terdhaa (in three) bidhIyate (divided)
When food is eaten, it gets divided (separated) into three (components)
tasya(its) yat (which) sthaviShTho (coarsest/most external) dhatuh(element or
part) tat(that) puRiSham (external) bhavati (becomes)
Which is its coarsest part,that becomes the external.
yah (which) madhyamah (mddle) tat (that) maMsam (flesh)
Which is the middle part of it that becomes the flesh.
yah(which) aNiShTHah (most atomic/most subtle) tat (that) manah (mind)
Which is the finest part that becomes the mind.
The word purISha is related to the words ‘pura’ meaning shell or abode and ‘pRi’
meaning the ‘earth’. Thus the coarsest part becomes the physicality or the body.
The middle part becomes the flesh. We have explained ‘flesh’ or ‘maaMsa’ earlier;
by ‘maaMsa’ i.e. by flesh or by the Consciousness whoseexpression in physicality is
called ‘flesh’, we feel ourselves held in the physicality. The third form or the finest
form becomes part of our mind or nourishes our mind.
Thus the coarsest part builds the physicality and what is waste is excreted.
The finer part (middle part) called ‘flesh’ maintains the feeling of physicality.
The most subtle part or the finest part becomes the mind or nourishes the mind.
This is the first three components created within us by the deity anna or the
‘manas’.
The second form of the embrace is ‘ap’ by which the Universal consciousness
nourishes us.
apah (water) pItvaah (after drinking) terdhaa (in three) bidhIyate (divided)
When water is drunk it is divided (separated) into three components
taasam (its) yat (which) sthaviShTho (coarsest/most external) dhatuh(element or
part) tat(that) mUtram (external) bhavati (becomes)
Which is its coarsest part, that becomes the urine (external /mUtra)
yah (which) madhyamah (mddle) tat (that) lohitam (reda/blood)

Which is the middle part of it that becomes the blood.
yah(which) aNiShTHah (most atomic/most subtle) sah (that) praaNah(praaNa)
Which is the finest part that becomes praaNa.
The coarsest part of ‘ap’ becomes the ‘mUtra’. The general meaning of ‘mUtra’ is
‘urine’. The word is connected to the root word ‘mU’ meaning to ‘fix’, ‘bind’. mUtra
means to ‘tra/traaNa’ or to ‘relieve’ from this ‘fixing’ or ‘stagnation’. This is done by
the kidney or by the action of Consciousness on kidneys and associated organs by
which the waste and excess water from the blood is filtered and separated and
released out of the body. The word ‘mU’ is also the root of the word ‘mUrti’
meaning a form of body. Thus by this action we remain stable in the body, the
blood remains pure.
The words ‘purISha’ and ‘mUtra’ are also used in the sense of excrements i.e.
excrement of solid waste and liquid waste from the body. This has also been
described as the action of ‘apaana’ elsewhere in the Upanishad. ‘apaana’ is a form
of praaNa or active Consciousness by which we are held in the body (also earth)
and by which the excretion in the form of ‘fleece’, ‘urine’, ‘sweat’ etc. happens. The
body is removing millions of dead cells. This is also the action of ‘apaana’. Dead
cells also become parts of the ‘fecal matters’ after they are eaten by cells called
‘macrophage’ in the blood.
The medium part of ‘ap’ becomes blood. It is called ‘lohita’. ‘lohita’ means red as
well as blood. Blood means the flowing spirit from the heart. Thus blood is also
called ‘rakta’. rakta means red as well as ‘love or loving attachment, passion’. It is
the spirit carrying the life throughout expanse of ‘mUrti’ or the ‘body’ (or through
the form of the Consciousness in a given definition which is called the body). The
blood is being created automatically out of the love or attachment of the
Consciousness to what Consciousness has ‘become’. This this why one blushes
while being loved or when one desires. It conducts the life.
The word lOha (pronounced as louha) and loha means iron and also what is red.
Like the iron conducts electricity similarly the blood carries the life. The iron in the
blood binds the oxygen and carries it.
The finest part becomes praaNa. This how the ‘external praaNa’ joins or merges
with praaNa in individual.
The third way by which the Universal Consciousness merges in us is in the form of
‘teja’. Thus Chandogya has said:
tejah (heat/ radiance) ashitam (when eaten) terdhaa (in three) bidhIyate (divided)

When teja is taken / assimilated, it gets divided (separated) into three
(components)
tasya(its) yat (which) sthaviShTho (coarsest/most external) dhatuh(element or
part) tat(that) asthi (bones /skeleton) bhavati (becomes)
Which is its coarsest part that becomes the bones/skeleton.
yah (which) madhyamah (mddle) tat (that) majjaa (marrow—bone marrow)
Which is the middle part of it that becomes the marrow.
yah(which) aNiShTHah (most atomic/most subtle) tat (that) vaak
Which is the finest part that becomes the vaak.
The word ‘asthi’ means ‘ayam sthiti’ or ‘this state’ or ‘this frame’. It means the
frame on which the further details or developments are constructed. It conveys the
sense of ‘skeleton’. The common meaning of ‘asthi’ is ‘bone’.
The middle part becomes ‘marrow or the bone marrow’ or the spirit of the blood.
This bone marrow makes the blood. The bone marrow is radiance or teja from
which the blood is produced. This is how teja is becoming ap, radiance or heat is
becoming the soothing, serene streams of water, blood or life.
The finest part is vaak. This is how vaak nourishes us. This is why we multiply
ourselves in many in our Consciousness. Every fragment of us remains. The one
who senses smell is the different from the one who sees a vision. The one who is
sad is different from the one who is happy. It is the same person but still not same.
vaak is the domain where we are held in our supreme form. Thus vaak is termed as
vidyut (electricity) meaning the supreme or uppermost (ut) state of existence (vid)
or knowledge (vid).
3.20 The number of deities. The number of deities as stated in
Brihadaranyaka Upanishad by the seer yaaj~navalkya in his replies to the seer
shaakalya is:
(i) As many as the deities in the Universe as in nivit / nivid
(ii) One hundred and three
(iii) One thousand and three
(iv) Thirty three
(v) Six
(vi) Three
(vii) One and half
(viii) One

The number of deities is the same as whatever is there in nivit. nivid= ni+vid. ni=
nija or soul; vid= known . Whatever is known in the soul is 'nivid'. So every feeling
is a part of a deity. Every deity is a personality representing an aspect of Universal
Consciousness in recurring infinity and thus in everlasting novelty. As an example,
a tree is created from a seed and it bears fruits. Each fruit will have seeds. Each
such seed will have a tree and each such tree will have fruits with seeds and so on.
If we get into this divinity we will find ourselves recurring into infinite. Thus deities
are called vishvadeva. vishva=universe; deva =deities. This means everything,
living or inert are part of the personalities who are unending and above the
mortality. Each such divine personality is a personality or form of Universal
Consciousness.
Thus each deity is infinite and number of deities is also infinite.
3.21 One hundred and three.
The word hundred is shata in Sanskrit. The alphabet 'ta' means 'anta' or end. The
alphabet 'sha' indicates the time (shva) and the rulings (shaasana). Thus 'shata'
denotes where the time ends or where the regulation leads. It ends in 'wholeness,
completeness and not in emptiness'. Thus whatever the number of years we live, if
we can see the regulation of the Universal Consciousness' in the moments of our
life, it leads us to our 'unending existence'. Thus the Seers have advised to aim for
leaving hundred years. This is what is said in IshopaniShad':
kurvaneveha karmaaNi jIjIvIShet shatam somah: Live by performing your
duties and long for leaving hundred years.
Thus the word ' hundred denotes' completeness; it denotes the count that leads to
the state of 'completeness'.
So when the number of deities is said to be 103' i.e. three in excess of hundred, it
means in our 'completeness' we find the ' three fundamental deities'.
3.22 One thousand and three.
Thousand or 'sahasra' means ' saha sraavati'.....which means 'flowing along
with'.....i.e. whatever might be the extent of multiplication of the Universal
Consciousness it is the multiplication of the three deities. In any flow of
Consciousness or revelation, it exceeds (1000)by three, i.e. finally it is the three
fundamental deities who are flowing out of the Oneness. This is three thousand and
three. All other deities and the creation are from vaak, praaNa and manas
combined in the One or in the Universal soul as explained in the earlier sections
above.

It is for tis reason, brain is also called ‘sahasraara’, i.e. from where everysense is
flowing down. aatmana (soul) saha(along with) sravati(flowing)---flowing along
with the Soul, flowing along with the Universal One. Thus every revealation is the
flow of the thee deities with the Universal soul.
3.23 Thirty three
Thirty-three is the number that exceeds three times ten by three.
(Ten, Thirty)
The number ten is called dasham and is related to the word ' dashaa'. dashaa
means a particular state. It also means a state of slavery or a state imposed on
someone by a rule or domination. Thus the word 'daasha' means 'bonded worker or
slave'.
So, three times ten or thirty means three tens or three ‘dashaa’ due to the
dominance of the three principal deities. When dashaa is seen as the dominance of
these deities, it is then the dominance of the Universal One as the three deities.
Then dashaa no longer is dashaa or bondage, it is the salvation from the dominance
of duality. Thirty three i.e. thirty exceeded by three means the three fundamental
deities who are ruling all the dominance.
3.24 The deities vasu, rudra and aditya
Further to the questions of shaakalya, yaaj~ navalkya mentioned the classification
of the thirty-three deities.
33=8+11+12+2.
Eight is the number of deities called vasu. Any materialized object is called 'vastu'.
Thus the deities 'vasu' are regulating the materialized world. The word 'vaasa'
means 'dress' or 'cover' and also 'dwelling'. Thus, the earth or 'pRitivI' is one of the
eight vasu.
Quote from Chandogya (3/16/2)---praaNah (praaNa s) vaava (are) vasu; aete hi
(by them) idam (these) sarvam (all) vaasayanti (are dwelling)----praaNah (praaNa
in plural) are the streams of the Universal Consciousness bringing life to every one,
nourishing every one, as we have explained while discussing on ‘anna’. The
Consciousness as praaNa has given us stability, shelter and body, a dwelling and
we are resting in the Consciousness. Consciusness in this role is called ‘vasu’ and
thus Brihadarayaka (3/9/3) has said-----aeteshu (in them) hi idam (certainly these)
sarvam (all) hitam(are situated) iti;tasmaat (that’s why)vasavah (vasu) iti------
inside them everything is situauted ; so they are called vasu.

Since ' vaak' is the shakti or power behind materialization and formation of the
physical universe, ' vaak' is also called 'aShTamI' or ' the eighth'. vaak never
remains without making the physicality or the objective world. vaak always covers
us with a dress, provides us with a body. Thus the seer has said:
‘tasai (that) vaachah (vaak’s) pRithivI (earth, physical universe) sharIram (body /
shell) jyotIrupam (illumined form) ayam (this) agni (fire/life burning/
Consciousness radaiating warmth and illumination) tad (that) yaavatI (as much as)
aeva (is) vaak taabatI (that much is)) pRithivI (is the earth/physical universe)
tavan (that much) ayam(this) agni (fire / Consciousness/consort of vaak o who is
shining within o who is shining as the physicality)-----(Brihadaranyaka
Upanishad,1/5/11)------
that ‘vaak’s’ body is this earth /the physical universe and the fire/agni
(Consciousness or fire within the body or the earth or the physical
universe) is her illumined form; as much as is vaak, that much is this
physical universe and that much is this ‘agni’ .
Thus agni also stands for the negaitivity of nakedness. nagna= naked. agni= na/ a
(without) nagana. Thus when we leave the body, we go to the fire for cremation to
get a body. Let she (vaak) not keep us in the definitionless obscurity!
Where there is only One, there everything is naked (nagna).
3.25 (Number 7 & 8)
As stated earlier, seven is the number that represents the count when everything or
all the enumeration is seen in 'one'. It is like ' everything is in me'. Eight is the
reverse of this. Eight represents the count when ' One' sees 'One in everything'. It
is like 'I am in everything' or 'I am everything'. Whatever you see, whatever you
feel, it is vaak. Thus ‘vaak’ is announcing everywhere that ‘she is everything, she is
the greatest as she supersedes everything’. Thus the seer has said ‘vaak aShTamI,
brahmaNaa samvidaana’-----vaak is the eigth and she is announcing
‘brahma’. Whatever we see, whatever we touch, whatever we feel is the Universal
Consciousness materialized as that. Everything is the word or expression of the
Consciousness, everything is vaak. So, we cannot go beyond vaak. Thus Rishi
(seer) have said: (Brihadaranyaka 1/5/3)
ya kascha (whatever may be) shavdo (the sound), vageva (certainly is vaak) saa
(she)-----whatever may be the sound , she(the sound) is certainly
vaak…..each feeling, each perception, each sense is producing a sound in me and
certainly it is vaak!
Thus vaak is the eighth and so are the deities called ' vasu'. The consort of vaak is
agni or praaNa and agni is the leader of the group of deties called vasu.

3.26 agni,nagna, a~nga
Thus agni or his consort vaak always provides us with a dress. Thus agni is the
leader of vasu who provides us with vasaana or dress. Thus we get our body
(dress) and we are embodied in a definition. Thus vaak always expresses, always
materializes. When vaak takes us in negative, strips us of everything, then it is
nakedness or ‘nagna’. Thus the goddess is naked as well as dressed.
The body and limbs are called a~Nga which means ‘am +ga’.
am is teja of the one who is not measurable. (a = without; m= measure or
maatraa); ga is going or moving. It is the flow from the realm beyond
measurement to the realm of measurement. Thus, vaak is the mother, she gives us
a definition and makes the universe measurable to us. She has measured
everything appropriate for us, she has cut and pruned. So we can take the heat
from the sun, oxygen from the air, gravity from the earth, rains from the sky---
everything is measured as appropriate for us.
This body, this earth, is not static. Under the static form there is a dynamic entity,
who is always moving. Like a river from surface appears static or slowly moving,
but there will be under current and fast flows underneath. This is am+ ga or a~Nga
and the one who is flowing like this has also been addressed in the vedas as
‘aa~Ngirasa’ or the elixir of the body.
The body in us is the earth in the external. Thus following the aspects agni/ praaNa
(the burning Consciousness) and the formation of body or physicality, it is a custom
in most of the societies to bury the body under the earth or cremate (that is offered
to agni) after the death.
3.27 Some properties of number seven and eight
All integers can be looked as made of seven integers or one of the seven integers.
The seven fundamental integers can be 0,1,2,3,5,7 and n, where n stands for
another prime number. This is a simple observation and there may be more
appropriate property of this integer 7 that would represent its aspect more vividly.
Thus in a group of seven as explained above we can get all the integers.
Similarly a simple observation on the number 8 is that it is the first integral cube
(other than 1) i.e. the first measure of three dimensional space or expansion of
space in all directions (sphere). In terms of fraction or integral fragments of 1, a
cube of volume 1/8 unit is the biggest one. Each dimension of this cube is 1/2 or
the first integral fraction. Any other cube of dimension or say length / breadth/
height like 1/3, 1/4 etc. are all smaller. Similarly any sphere of radius 1/2 and
volume 4/3pi* 1/8 is the biggest sphere than made of other spheres of radii 1/3,
1/4 etc.

3.28 The deities called rudra. Now the deities called ' rudra' are eleven in
number. They are the dominant personalities of the Consciousness behind the five
sensory organs and five functional organs and mind as listed below:
1. Sensory: Ears, Functional: Tongue
2. Sensory: Lips & skin, Functional: Hands
3. Sensory: Eyes, Functional : Legs----- ( Vision or revelation and action or
flow/ motion of time)
4. Sensory: Tongue(taste), Functional : Genitals
5. Sensory: Nose, Functional: Annus
The above ten set of organs and mind make the number eleven. It may be noted
that the tongue has been counted two times as it has two functions (articulation as
well as tasting).
These eleven organs are the eleven personalities of Consciousness and are known
as rudra.
rudra = ru +dra; ru= roaring, humming, crying etc. dra= fluidity, flowing. rudra
means those from whom teja or radiance is condensing to ap or water or
acquirement. They are the personalities of the Universal Consciousness acting
through sensory and corresponding functional organs. Whatever we will acquire,
the joy or sorrow, sweet or bitterness, the coreesponding punch and taste are
administered by rudra. Thus the vedas (Upanishads) have said ‘rodayasi iti rudra’--
-‘since they make one cry so they are rudra’.
3.29 The deities called aditya.
Aditya are those deities through which we are equating with the viraaTa or the vast
world or more precisely with the divinity. As we have explained earlier, the word
aditya means those who are characterized by ‘adana’ i.e. act of eating or
assimilation. aditya also means ‘from aditi’ or ‘son of ‘aditi’ . aditi means a (without)
diti (duality).
Each of our senses are connected with the macro or viraaTa or to the universe.
Thus when we die or leave the shell, it is said that our ‘vision’ rests in the sun,
‘touch’ rests in the air, ‘words/ sounds’ rests in the ‘void’ or ‘sky’, ‘taste’ rests in the
‘water’, ‘smell’ rests in the ‘earth’, ‘hearing’ rests in the ‘directions’, ‘mind’ rests in
the moon and so on. This is happening through the deities called ‘aditya’ who are
also seen acting through the twelve months. We get a month out of two lunar
cycles of waxing and waning. At the end of the cycles a month is formed. The
twelve months ensure a complete cycle or administration and is called ‘samvatsara’
which means a year and etymologically means the time required to properly (sam)
rear a child (vatsa).

Thus the seer has explained the functions of aditya as ‘aadadaana
yanti’(Brihadaranyaka 3/9/5)----theytake along with them as they go—they take
us in a way to integrate us with our Universal or Boundless form. It is a kind of
archiving.
So, in every moment we are taken away. Our present form goes to the past. They
go with aditya. The sun is the direct and visible centre of aditya and the sun is
called aditya. Our time is emanating from the sun, from the time of the sun, from
the motion of the sun. From the rise (mitra) and set (varuNa) of the sun our time is
rising and setting. From the time of the sun, our time is controlled. This happens
through the moments, hours, days & nights, weeks, months, seasons and years.
This happens through the lunar cycles, seasonal cycles, through foods/plants and
vegetation, through assimilation/ flow of seeds (sperms) in us from external
through the assimilation; thus happens the reproductions and re-births and the
cycles of life rotates along with the chariot wheels of the Sun God. We are taken
back to the source,part by part, each frame of us at every moment. We remain in
Her, multiple ‘we’. Mother then again reproduces us with moe enhancement in Her
bid to take us back in Her.
3.30 The remaining two deities
So, 8 vasu, 11 rudra and 12 aditya together are 31 in number. The remaining two
deties of the total 33 are ‘indra’ and ‘prajaapati’.
3.31-- indra
We have explained earlier about the sun (aditya) as the source of vision, time and
assimilation. The observer in the source of vision is indra. indra is the universal
observer. He does not miss any thing to observe. Any thing, any perception by any
one is a part of his perception; anything anyone senses is a part of his sense. indra
=idam (it) + dra (draShTRi—observer). He is sad to have thousand etyes (sahasra
lochana.) Whatever is getting created, whatever emerges, indra observes it; it is
an observation or feeling that the Universal One or the Universal Soul is becoming
anything that can be termed as ‘it’ or forming ‘everything’. Thus indra has thousand
eyes or he is ‘sahasra lochana’. ‘sahasra’ means ‘aatmana saha sraavati’----flowing
along with the soul. Whatever the Consciousness is becoming as ‘different’ or as
‘duality’, the vision of Oneness is never lost. Whatever Consciousness becomes
whether a flower or a rock indra ssees it as the One becoming that. indra finds the
same One in all. This is the vision of ‘veda’. Thus all the feelings, all the sensing
belongs to indra, He regales and rejoices in every sense that happens in the
Universe. He is the king of the heaven, the divine king. It is mentioned in
Brihadaranyaka that though he is indha still he is treated as indra. indha means
anything which is flammable.Here in divinity, the vision makes the eye and the
colours & shapes. pashyan chakShu(by the observation eyes are formed).

Earlier we have mentioned the followiings:
“The colour of veda means the colour of the eyes. The veda or the feelings are
flagrant in the eyes. Thus the vision of the Consciousness is radiating these colours
by which the universe is made and names and forms are created. Thus the creation
is from HER eyes.”
3.32 prajaapati
Thus is the universal structure we find indra, twelve aidtya, eleven rudra and eight
vasu. We are all living within the ‘vasu’.
The Universal consciousness who has generated like this as the (revealing) deities
and (receptive) creatures is called prajaapati who is incharge of all that is thus
generated.
prajaapati = prajaa (pra=praaNa; jaa= generation; prajaa=who are generated
from praaNa or from the multiplicity of the Universal Consciousness) +pati
(dominator, lord).
Thus the hymn goes hailing the Universal praaNa as below:
prajaapatih charasi (move in) garbhe (womb) tvameva (certainly you) prati (re)
jaayase (generate/produce)
(you, praaNa!) move in the wombs and reprdoce yourself!
)(Prashnopanishada,2/7)
3.33 The six deities and the number six.
In his answer to the enumeration of the deities along with the numbers,
yaj~navalka told that the number of deities is six after telling that the number is
thirty three.
The number six is ‘sex’ in Latin and ShaT in Sanskrit. It represents that domain of
Consciousness which covers the sweetness, sexuality, multiplicity and motherly
nurture. It is the union of two hearts or two triangles. In the texts, two hearts are
specified as Urdhva hRidaya (upper heart) and nimna hRidaya (lower heart). The
upper heart represents that aspect of the Consciousness who is donating and in
physically it is the brain in our body. The lower heart represents the receiving
personality of the Consciousness who is experiencing what is being donated or sent.
In body this is the ‘heart’.
It is notable that the combs of the honey bees are of hexagonal shape and they
themselves have six legs. They have remarkable sexuality. The queen bee can lay
one million of eggs in her life time and carries sperms permanently once after

mating. The male bee dies after the mating. There are many other strange facts
regarding the sexuality and reproduction of the bees. The article ‘Mechanics of
honey bee mating’ (http://www.orkin.com/stinging-pests/bees/mechanics-of-
honey-bee-mating/), and Wikipedia on ‘Queen Bee’ available in the link
http://en.wikipedia.org/wiki/Queen_bee>, in the Internet, may be referred if you
wish to know more.
One remarkable thing about the queen bee is that she can control the sex of the
eggs that she lays. In Hindu religion there is a goddess named ShaShThI. The
goddess is worshipped by the barren women for conceiving children. The goddess is
also worshipped for the welfare of new born child on the sixth day of the birth. It
appears that there is probably a connection of ‘sexual trend setting’ in a child
around this time (6th day) after the birth. Also, in India, in the earlier days (and to
some extent now also), there is a custom that the eunuchs/ transgender women
and transgender men visit the new born and dance and sing for the welfare of the
baby. It was very common in earlier days. For some reasons not known, they are
also called 'chakka' in local parlance. 'chakka' means 'one who strikes six or related
to six'. May be they represent the plane or personality of both the genders and thus
the personality of the Universal consciousness from whom any gender or sex is
created.
Like the number six is related to honey bees, the crystal of sugar has hexagonal
shape and Glocose and Surcose molecules have atoms arranged in hexagonal rings.
Also we know that aromatic compounds have hexagonal rings as part of their
molecular structure.
The six dieties as described by yaj~navalkya are the three couples as below:
agni (praaNa / fire) and pRithiVi (earth, physcicality)
vaayu (air) and antariKsha (inner plane)
aditya (sun) and dyO (divinity)
In Chandogya Upanishada (First Chapter, Sixth section), it has been mentioned that
each one of the above couples is Rik and the other is saama; this means one is the
vaak (Rik) and the other is the praaNa (saama). Chandogya has described each of
these couples unified as the saama/praaNa established in the Rik /vaak……Richi (in
/on the Rik) addhyURaM (established / dominating over) saama -----saama
established in the Rik or saama over the Rik----the descricption has a tone
that carries the feature of a couple in copulation.
agni is praaNa and pRithivI is the earth or vaak. Whatever is created from praaNa
or whatever praaNa has become, all such entity, shapes are implemented by vaak.

Whatever are agni and pRithivI in the external, the same are vaayu and antarikSha
in the middle or inner plane (reflectory plane) and the same are aditya and
dyo(heaven) in the upper plane of self revelation.
vaayu is from the root word vay menas ‘to go’ or ‘to flow’ and ‘vaya’ means to
weave. vaayu is the flowing Consciousness , praaNa flowing and weaving the entire
universe in a network that connects everyone with everyone. vaayu or the deity of
air is the nervous system of the Universe. Thus this is characterized in the plane
called anatarIksHa where all IkShaNa or vision or perception and action of time are
felt inside. All feelings, all perceptions are internal and connected. The vision,
viewer and the view are all conneted in oneness.
In aditya, everything is self revaling, expression of oneness. This is characterized in
the plane called dyO or dyu or divinity.
These couples are sweet and every one is sweet to them. This vidya (knowledge) of
sweetness have been addressed in details in Chandogya and Brihadaranyaka
Upanishads.
3.34 The name of eight vasu
In Brihadaranyaka Upanishad, all the above mentioned six deities and chandramaa
(moon) and nakaShatra(stars/constellations) are metioned as the eight vasu and
the entire creation has been mentioned as resting within the eight vasu.
3.35 Couple chandramaa (moon) and nakShatra (constellations)
The flow of consciousness which is originating from aditya(sun) is reflected for
everyone from chandramaa (moon). This reflected flow of consciousness is
controlled and proportioned by the constellations of the stars (nakShatra) to feed
everyone appropriately.
3.36 The three deities
After answering that the number of deities is six, in the next statement yaj~navalka
answered that the number of deities is three.
yaj~navalka mentioned that these three deities are the three loka or the three
Universal places where everything is held or located. These are dUO, antarIkSha
and pRithivI.
We have explained earlier, pRithivI is the place which is characteristics by vaak who
has made Comsciousness or praaNa (agni) to exist is sepratae and individual forms.
This is physicality where we are engrossed in our limited and defined individuality.
We are totally external here, totally engrossed in the dress or body provided by the
rules of the deities called vasu. This forming in a shape with definition is the

character of the Universal consciousness called ‘Rik’. So earth or physical world as
the characteristics of Consciousness is Rik veda. veda ‘means’ feelings, or the way
Consciousness is ‘knowing’. The knowledge or feelings of the Universal
Consciousnesss are everything.
agni or praaNa, the illuminating Consciousness is formed as physicality.
Thus Rik is the veda and vaasu are the corresponding deva or the deities or the
correspondingly personalized Universal consciousness and pRithivI is the loka or
location. Thus agni or praaNa is established in pRithivI.
The other loka / location is antarIkSha. Here that stark, solidified state of
individiuality is gone. Here every one can find the other inside. Here every one is
connected internally and naturally with everyone else. This joining, connecting is
the chararteristics of the feelings (vedana) of Consciousness called yajur veda.
yajur means ‘which joins’. The word ‘ya’ means ‘joining’. ‘ja’ means which is
generating. So by yajur everyone remains joined.
Thus vaayu is the form of praaNa, who has been everywhere, connecting
everything and is located in ‘antarIkSha’ in the Universal Consciousness. This the
middle space, the connectiong region. rudra are the corresponding deties. The
physical universe is connected to us by the orgnas (sensory and functional organs
and the mind which are the eleven rudra as mentioned earlier). We are always
interacting with the external by the organs and the mind. The external universe is
felt in us through the organs and mind, we interact with the ‘external’ by the
organs and the mind.
Thus yajur is the veda and rudra are the corresponding deva or the deities or the
correspondingly personalized Universal consciousness and antarIkSha is the loka or
location. The all flowing, joining praaNa called vaayu (Air) is established in
antarIkSha.
Similarly, dyO or dyU or the divinity is the third location where praaNa as aditya is
established.Here we are in sameness with the Universal Consciousness. Here the
veda is saama, the deities are also called ‘aditya’ and they are twelve in number.
aditya, the self revealing and assimilating praaNa who is assimilating us in Oneness
is located in the divinity or heaven.
3.37 The two deities.
After answering that the number of deities is three, in the next statement
yaj~navalka answered that the number of deities is two. He mentioned that these
two deities are ‘praaNa’ and ‘anna’. Instead of saying that the two deities are
‘praaNa’ and ‘vaak’, it is said as ‘praaNa’ and ‘anna’. Whatever is created by vaak

as vakya (processed word) or the processed universe is nurtured by Consciousness
as ‘anna’.
Thus praaNa is spliiting in fragments and each such fragment is in a nourishing life
giving mode and called anna.
3.38 The one and half deities.
After answering that the number of deities is two, in the next statement
yaj~navalka answered that the number of deities is one and half.
There are two things in Physics—quantization and wave. When it is split and
separated as an entity, it is quantization. This how it is in the realm of vaak or teja.
In the realm of praaNa it like wave, connected with each other.
Thus if you consider the aspect of Consciousness as vaak, then it is the void or
space between the creator and created. But if you consider Consciousness as
praaNa, then it is the air (vaayu) between the creator and the created.
praaNa signifies the active Consciousness. It is pra (primary or first) + ana
(animation). praaNa flows or multiplies to become many. In Oneness, in the
Universal soul there is only Oneness but nothing else. Here the Consciousness is
inactive. In praaNa duality is held in Onness. He is One but still he is becoming
dual. This is the realm of heart and love. Thus is the number one and half. Though
dissected into two, split as a different, still held in the One.
Thus yaj~navalka has described this deity who is singular and plural both as ‘vaayu’
(air) and described vaayu as…………yat ayam(this one)) pavate(who flows/ who
purifies----vaayu is the one who is one and half and who is flowing; then he further
explains: yat(since) idam (this) sarvam(all) adhi(above) ardhnot(grows) tena (so)
adhi ardhah (one and half) -----since (by him) all these grow (or inflates) so he is
one and half.
It may be noted that that the word ardha means half and is from the root word
Ridh meansing ‘to grow’ or ‘inflate’. The alphaber Ri when expanded becomes ‘ar’ or
‘ara’(spokes). Thus half implies growth by duality and one and half implies growth
of one as dual or inflating or growing one. Thus vaayu, air or praaNa is inflating or
growing as the universe. He grows into duality and holds every one into him. Thus
he is One and half.
3.39 The deity who is One!
After answering that the number of deities is one and half, in the next statement
yaj~navalka answered that the number of deities is one.

Thus finally the seer said that the number of deity is one and the name of that deity
is praaNa.
praaNa has become everything, all the deities, all the creatures and beyond. vaak is
his shakti or power or consort. The whole universe is connected by the streams
(spokes) of praaNa called air or vaayu like the nervous sytem in us. Like a spider,
he has woven the universe. Like a spider spiining and unspinning the webs, this
universe is created from praaNa and taken back in praaNa. Upansihads have hailed
him as mukhya praaNa or principal praaNa carrying everyone beyond death and in
amRita or eternity.
(To be continued in the next part) (debkumar.lahiri@gmail.com)

The deities of the Vedas and the numbers (Part 1)--Revision 1 (Corrected and edited)

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